Poverty and reconciliation with creation
Many intensive forms of environmental exploitation and degradation not only exhaust resources…but also undo the social structures…shaped cultural identity and their sense of meaning of life and community. (Pope Francis, Laudato Si, 145)
To commit ourselves in concrete ways to the call of poverty and reconciliation with creation (JCAP Apostolic Plan 2021-2025: Cura Apostolica #1)
Poverty and ecology: these were the strongest apostolic priorities discerned during the JCAP Enlarged Consult meeting in October 2019 just before the Covid-19 pandemic. Fr Tony Moreno SJ, JCAP President, asked that teams start to discern collective action and nudged Fr Adri Suyadi SJ, the conference Secretary for Social Ministries, to initiate discussions. It was during one of these discussions that Project 40-4-40 took root with coordinators from indigenous ministry, reconciliation with creation, youth, and Jesuit Refugee Service (JRS) composing the task force. Fortuitously, 2020 was JRS’ 40th anniversary and we saw the event as an opportunity to strengthen our shared mission with JCAP. The goal was for JRS and JCAP to engage marginal forest communities in growing 40,000 trees to generate canopies.
Indigenous communities and displacement
This project has strengthened our relationship with friends and communities. More importantly, I learned to treat nature with a sense of reverence as it is not only a source of life, but God’s creation. (Ornich, Karen youth, Omkoi, northern Thailand)
Our group used the (project) funds for our forest patrol activities and in repairing our community headquarters in Boeung Thom. (Hoeun Sopheap, Prey Lang forest community leader, Kompong Thom, Cambodia)
Our project partners are the indigenous communities who have embraced the idea of strengthening their communities by caring for their environment. Five communities in Prey Lang have planted 4,000 endemic trees with seedlings grown from the nursery of the Jesuit Service Cambodia’s Ecology Program. Prey Lang (which means “our forest” in Kuy language) is the largest lowland rainforest in mainland Southeast Asia. It was declared a Wildlife Sanctuary in 2016 by the Cambodian government, but the declaration did little to stop commercial exploitation of the forest and displacement of communities. In the Philippines, communities from five provinces assisted by Jesuit parishes in Bukidnon, university outreach centres in Davao and Zamboanga, and private individuals have pledged 22,000 trees (50 percent of which have been planted) to grow canopies on their ancestral lands.
Forced displacement in marginalised and indigenous communities in Asia Pacific has led to urgent protection concerns. Community activists in Cambodia, the Philippines, and Thailand have suffered persecution while defending their community’s survival and natural environment. The communities are pushed to abandon their homes where they have lived for generations. The cultural and environmental integrity of their communities are threatened and disrespected. Many refugees in the region come from indigenous background. Most of the 93,000 camp refugees in northern Thailand come from the Karen and Karenni ethnic groups exiled from Myanmar due to conflict over land and resources. Their future is at stake.
Youth and cultural regeneration
I feel very happy when we plant trees with our own hands. I feel closer to nature as our elders have told us that if we care for nature, nature will care for us. Tree planting is a kind of reconciliation with the fallen trees we have cut or burnt when we prepared farmland. (Pornchai, Karen youth, Mae Sariang, northern Thailand)
Tree planting is not only a good activity for the environment and climate, but it also enhances community spirit, peace, and reconciliation between the two divided groups in our community. It restores positive relationship among us. (Kayah youth, Demoso, Myanmar)
The involvement of the community youth has energized the collaboration project. In the Diocese of Chiang Mai, northern Thailand, Karen youth from six boarding centres and 15 communities have pledged to grow 7,400 trees. Even in small communities in Myanmar torn by conflict, the process has facilitated some healing from their political division bound by their concern and care for creation.
In launching their project activities, communities performed rituals reflective of their culture’s respect for creation and spirit stewards. These cultural rituals bridge knowledge, traditions, and values so embedded in indigenous communities from elders to youth. The youth and elders in Chiang Mai conduct sessions before planting activities to raise community awareness of caring for creation guided by the Pope’s encyclical, Laudato sí. Their progress monitoring is guided by reflection and commitment to the connectedness of the community and creation. The process of growing trees goes beyond the single act of planting a tree but encompasses the organisation, planning, and involvement of communities. Therefore, growing trees means building communities. And building communities have led to a process of rediscovery and regeneration of culture, spirituality, and way of living.
Leadership and partnerships
Let us not wait until all the trees have disappeared, the forests have gone, and more natural calamities besiege us. We have to act now while there is still time. (Deither Dum-ogan, Umayamnon youth leader, Bukidnon, Philippines)
While we’re young, we must unite. We will be the next leaders. And when we become old, we will have a legacy to leave for the next generation. (Marlon E. Apan, Manobo youth leader, North Cotabato, Philippines)
The partnership with the indigenous communities has resulted in an engagement of the larger society. The Ateneo de Zamboanga University in southern Philippines supported the Subanen community’s participation and involved relevant government agencies in sourcing 2,000 seedlings of local hardwood and cacao for livelihood potential. In Cambodia, the Kbal Khla community engages the local forestry administration officials in site identification, monitoring, and coordinating patrol missions of the vast wildlife sanctuary.
The various models of collaboration have allowed communities to exercise what arrangements would work best for them while maintaining accountability and trust in their shared goals. One community who holds a Certificate of Ancestral Domain Title (CADT), a tenurial document under Philippine law, formalised their agreement through a notarised memorandum of understanding with Project 40-4-40. A remote site in Cambodia sends audio and photo reports of their progress using social media application as internet capability is limited.
The promotion of cultural integrity and care for creation have raised awareness and inspired others to continue with their community’s dream. The Dumagats outside metropolitan Manila is not connected with any Jesuit institution. They have had forest regeneration projects that have failed due to lack of support. Project 40-4-40 is an opportunity to not give up on their goal of planting 10,000 trees in a 20-hectare watershed.
Community of witness and support
Project 40-4-40 will pursue its partnerships and implementation especially since we have exceeded our target. We thanked all the people and organisations who have helped sustain our collaboration. Our gratitude to the Jesuit Conference of Asia Pacific and its Social Ministries network, and Jesuit Companions in Indigenous Ministry; the Ecology Program of Jesuit Service Cambodia; the Environmental Science for Social Change of the Philippine Province; and to all our partners in the academe, research centres, parishes, indigenous youth and communities, and individuals who have contributed and believe in the value of this campaign.
Louie Bacomo
Director of Jesuit Refugee Service (JRS) Asia Pacific
This article was first published in The Jesuits in Asia Pacific 2022 magazine.