ATLANTA (CNS) — Black women desiring to serve a life devoted to the Catholic faith were not welcomed by religious communities with anti-black acceptance requirements from the early 19th century to the middle of the 20th century, said historian Shannen Dee Williams.
Those who could gain admittance faced discrimination from their fellow sisters, she added.
“Black sisters matter, but they constitute a dangerous memory for the church,” said Williams, assistant professor of history at the University of Tennessee at Knoxville.
She was joined by Sister Anita Baird, a Daughter of the Heart of Mary, and Sister Dawn Tomaszewski, general superior of the Sisters of Providence, on an Aug. 12 panel discussing racism in religious life at the assembly of the Leadership Conference of Women Religious in Atlanta.
Williams upcoming book is called “Subversive Habits: Black Nuns and the Long Struggle to Desegregate Catholic America.” It was the subject of her doctoral dissertation at Rutgers University.
Later, scores of sisters walked from the LCWR assembly being held in the Hilton Atlanta to Centennial Olympic Park to pray on the plaza outside the Center for Civil and Human Rights, which is dedicated to the achievements of the U.S. civil rights and worldwide human rights movements.
Earlier, the participants wrote on slips of paper when they and their religious communities have not welcomed people of color. The slips became a “chain of bondage,” which was later broken after prayers of lamentation and a blessing.
Williams’ presentation was titled “Shattering the Silence: Black Women and the Challenge of History.”
RIO DE JANEIRO — Just over there, the dolphin-backed Michael Phelps glides through another heat. Over here, a lone ramshackle favela house practically leans against the Olympic Park where Phelps swims. Just over there, Simone Biles does a breathtaking handspring. Over here, the sodium stadium lights glint on the scarred hardpan that was once a vibrant community before it was bulldozed to make room for the Rio Games.
Just over there, the International Broadcast Center rises like a monolith, while over here it casts a shadow over the listing sheet metal roof of Delmo de Oliveira’s favela house, which sits directly across the parking lot. Just over there, Katie Ledecky lashes through the water, but over here there is no crowd noise, just a young man playing guitar for a handful of residents who refused to be evicted even as the Games begin.
Just over there, International Olympic Committee members enjoy prime seating and dine on a per diem of $450 a day, while over here, the Brazilian minimum wage amounts to $228 a month, and nobody has a ticket to the Olympics, even though it’s just 50 yards away, “If they didn’t want us to stay here, I don’t imagine they’ll invite us inside,” says Maria Da Penha Macena, 51.
The extent to which the Olympic “movement” has become a destructive force, driven by an officialdom whose signature is indifference, can be seen just outside the Olympic Park fences, and I mean just outside. The Vila Autodromo favela was once a working-class neighborhood of 3,000 residents curling around a lagoon and the perimeter of the park. Now all that’s left is Olympic parking lot tarmac, raw dirt and 20 tiny white utilitarian cottages, built grudgingly by the city as a concession to a core of families who refused to leave even as their homes were demolished. For a while, some of them lived in converted shipping containers. One of the new cottages bears a sign: “Museum of the Evicted,” it reads.
Building peace begins within ourselves, Joseph Mitsuaki Takami, Archbishop of Nagasaki and President of the Catholic Bishops’ Conference of Japan says in the following message:
In response to the strong “Appeal for Peace” at Hiroshima by Saint Pope John Paul II on February 25, 1981, the Catholic Bishops’ Conference of Japan designated the days from August 6 to 15 as “Ten Days for Peace.” These days were chosen because the Hiroshima and Nagasaki Atomic Bomb Memorial Days and the Commemoration Day for the end of World War II all occur in this period. This year marks the 35th time we mark this period.
It goes without saying that our prayers for peace, and the responsibility to learn and think about peace and to act for peace are never limited to this period. For example, we must not forget Okinawa Memorial Day on June 23. We must pray for peace, learn and think about peace and act for whatever is needed for peace throughout the year. And yet, we are required to spend this particular period giving even more attention than usual to peace.
World peace has been shattered and is constantly threatened by such events as the Syrian War, terrorist activities by fundamentalists and others, armed conflicts involving control of resources and hegemonic shows of force. Numerous people including children and women are killed or injured, forced to leave home, deprived of a normal life and even life itself. Terrorist attacks occur in major cities in Europe, the United States or in Muslim nations. Many Japanese people have become victims. Terrorist attacks are waiting to happen at anytime and anywhere in the world. That is why we pray that powers in both Asia and the West will move toward reconciliation rather than a sort of cold war, and that the spirit of peace enshrined in the European Union (EU) will spread globally and tensions in East Asia will be reduced. US President Obama stressed in his speeches seven years ago in Prague and this past May in Hiroshima that we seek and pursue “a world without nuclear weapons.” Continue reading Ten Days For Peace Message from Bishops of Japan→
NAIROBI, Jul 27 2015 (IPS) – Alexander Muyekhi, a construction worker from Ebubayi village in the heart of Vihiga County in Western Kenya, and his school-going children can now enjoy a tiny solar kit supplied by the British-based Azuri Technologies to light their house and play their small FM radio.
This has saved the family from use of kerosene tin-lamps, which are dim and produce unfriendly smoke, but many other residents in the village – and elsewhere in the country – are not so lucky because they cannot afford the 1000 shillings (10 dollars) deposit for the kit, and 80 weekly instalments of 120 shillings (1.2 dollars).
“Such climate-friendly kits are very important, particularly for the rural poor,” said Philip Kilonzo, Technical Advisor for Natural Resources & Livelihoods at ActionAid International Kenya. “But for families who survive on less than a dollar per day, it becomes a tall order for them to pay the required deposit, as well as the weekly instalments.”
It was due to such bottlenecks that Dr Wilbur Ottichilo, a member of parliament for Emuhaya constituency in Western Kenya, and chair of the Parliamentary Network on Renewable Energy and Climate Change, moved a motion in parliament to enact a Climate Change Bill, which has already been discussed, and is now being subjected to public scrutiny before becoming law.
“Once it becomes law, we will deliberately use it as a legal instrument to reduce or exempt taxes on such climate-friendly gadgets and on projects that are geared towards low carbon growth,” said Ottichilo.
While Kenya makes a low net contribution to global greenhouse gas (GHG) emissions, the country’s Draft National Climate Change Framework Policy notes that a significant number of priority development initiatives will impact on the country’s levels of emissions.
In collaboration with development partners, the country is already investing in increased geothermal electricity in the energy sector to counter this situation, switching movement of freight from road to rail in the transport sector, reforestation in the forestry sector, and agroforestry in the agricultural sector.
“With a legal framework in place, it will be possible to increase such projects that are geared towards mitigating and adapting to the impacts of climate change,” said Ottichilo.
The Climate Change Bill seeks to provide the legal and institutional framework for mitigation and adaption to the effects of climate change, to facilitate and enhance response to climate change and to provide guidance and measures for achieving low carbon climate-resilient development.
“We received the Bill from the National Assembly towards the end of March, we studied it for possible amendments, and we subjected it to public scrutiny as required by the constitution before it was read in the senate for the second time on Jul. 22, 2015,” Ekwee Ethuro, Speaker of the Senate, told IPS.
“After this, we are going to return it to the National Assembly so that it can be forwarded to the president for signing it into law.”
The same bill was first rejected by former President Mwai Kibaki on the grounds that there had been a lack of public involvement in its creation. “We are very careful this time not to repeat the same mistake,” said Ethuro.
Under the law, a National Climate Change Council is to be set up which, among others, will coordinate the formulation of national and county climate change action plans, strategies and policies, and make them available to the public.
“This law is a very important tool for civil society and all other players because it will give us an opportunity to manage and even fund-raise for climate change adaptation and mitigation projects,” said, John Kioli, chair of the Kenya Climate Change Working Group (KCCWG).
Evidence of climate change in Kenya is based on statistical analysis of trends in historical records of temperature, rainfall, sea level rise, mountain glacier coverage, and climate extremes.
Temperature and rainfall records from the Kenya Meteorological Department over the last 50 years provide clear evidence of climate change in Kenya, with temperatures generally showing increasing trends in many parts of the country starting from the early 1960s. This has also been confirmed by data in the State of the Environment reports published by the National Environment Management Authority (NEMA).
As a result, the country now experiences prolonged droughts, unreliable rainfall patterns, floods, landslides and many more effects of climate change, which experts say will worsen with time.
Furthermore, 83 percent of Kenya’s landmass is either arid or semi-arid, making the country even more vulnerable to climate change, whose impacts cut across diverse aspects of society, economy, health and the environment.
“We seek to embrace climate-friendly food production systems such as use of greenhouses, we need to minimise post-harvest losses and food wastages, and we need to adapt to new climate friendly technologies,” said Ottichilo. “All these will work very well for us once we have a supporting legal environment.”