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Monthly Archives: May 2001

Hi Gilbert – un libro di Giorgio Licini

27 Sunday May 2001

Posted by Admin in PIME-Filippine

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gilbert

edito da EMI

Nel rapporto di adozione a distanza il genitore adottivo viene chiamato a un ruolo attivo, a compromettersi con la realtà in cui il bambino adottato si trova a vivere. Questa forma d’aiuto diventa così uno strumento per promuovere l’educazione alla mondialità, un cambiamento di mentalità, una revisione dei propri stili di vita.

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Seldas: piccoli mondi di base

22 Tuesday May 2001

Posted by Admin in PIME-Filippine

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Le piccole comunità sembrano adattarsi meglio al pensiero di Gesù. “Dove due o tre sono riuniti nel mio nome io sono in mezzo a loro”, disse. E poi lasciò fare. Nei piccoli gruppi c’è la possibilità di esprimersi meglio, di portare la propria peculiare originalità, a volte strana, a volte fisica, per poi lasciarsi plasmare da qualche idea; invisibile come le impercettibili fibre di un quadro. Il futuro della Chiesa sta proprio nella capacità di far emergere in piccoli spazi, in piccoli gruppi, in piccole comunità quei tratti, quelle tracce, quei filamenti, quei racconti di fede originali a ciascuna persona, molte volte sottovalutati perché troppo ‘mondani’ e poi lasciarli plasmare dallo Spirito di Cristo.

Kandinskij all’inizio del secolo scorso dipinse una serie di quadri chiamati “Piccoli Mondi”. Linee, strisce, punti, quadrati, circoli. Ogni elemento e colore appare diverso, quasi caotico. Quando però osservi meglio, tutto comincia ad apparire leggero, sospeso quasi nel vuoto e perfettamente armonizzato. Una forza di gravità, nascosta ma centrale, tiene ogni forma (o idea) in armonia. Kandinskij la chiama “necessità interiore” ed è un po’ come se riconoscessimo tra la folla una certa persona senza averla mai vista prima. Infondo un paradosso. Questi quadri mi ricordano le Kriska, piccole comunità di vicinato sorte più di trent’anni fa, nella Prelatura di Ipil, in Mindanao, Filippine. Le chiamano , ancora oggi “seldas”, cioè “cellule”, e richiamano quegli elementi di base senza le quali un organismo più ampio (una parrocchia, una diocesi) non ha ragione di esistere e se esiste è solo artificioso. Sulla ‘tela’ di questi piccoli mondi emergono idee e forme diverse.  In ogni “selda” regna la diversità, a volte coloratissima, molte volte caotica, di espressione e di pensiero. Eppure, nonostante questo, chi vi partecipa si considera parte organica di comunità più estese: un barrio, un villaggio così come una cappella, una parrocchia, una prelatura. Del resto Vasilij Kandinskij dipingeva attratto dagli spartiti musicali. Il suo occhio si concentrava sulle forme trasformandole, costringendo lo sguardo a darne un senso. Nessuna uguale all’altra.

Le “comunità ecclesiali di base”, a prima vista non sono belle a vedersi, ma poi ci si accorge che rispecchiano il desiderio originario della Chiesa cioè di diventare ‘corpo’. Sono la soluzione alla rigidità della struttura gerarchica e alla mancanza di spirito di gruppo, dove prevale A = A, e basta e non se A allora B.  Contribuiscono al riconoscimento che piccolo e diverso non significa insignificante. E nemmeno laico. Laico non significa per forza di serie B, oppure colui che è utile solo quando manda le offerte o paga l’otto-per-mille. Del resto è la ‘necessità interiore’, la parola di Dio, che ci tiene diversamente assieme, in nome di un ideale e questo dovrebbe far pensare.

In fondo c’è bisogno di sentirsi apprezzati. Di confrontarci con gli altri. Necessità di comunicare. Voglia di lavorare. Ricerca di solidarietà. Fuga dalla realtà. Pura curiosità. Possibilità di far veder chi si è. Che si è cristiani o si vuole diventarlo. Così si sono formate le piccole comunità legate alla tradizione biblica ed evangelica. In Mindanao hanno avuto la volontà irriducibile di rivitalizzare la fede tradizionale e dall’altra di condividere in gruppo le differenti forme itineranti di esistenza, in nome di Cristo.

 

Epitome of a genuine priest: fr.Peter Geremia

07 Monday May 2001

Posted by Admin in Peter Geremia

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George Vigo

He called me his Junior. During my short stint in the Tribal Filipino Program, which he directs, he sometimes delegated me to represent him in meetings and gatherings. “My Junior will represent me,” he would joke. But I am not worthy to be called his son.
Aside from the fact that I do not have his blue eyes, I do not have his deep compassion for the poor, especially the indigenous people. I am also not a priest (though I tried, twice, to enter the Diocesan Seminary). Most especially, I am not a Peace Awardee like him. Just recently, Father Peter, or Lolo (Grandpa) Pedro as our kids would call him, received the Aurora Aragon Peace Award for Participatory Development. This award inspired me to write about his life, especially about how he touches the lives of so many people. Honestly, I find it difficult, precisely because no amount of words can describe this man known to many as the “Living Saint of the Lumads (Tribal Filipinos)” in the Kidapawan Diocese. He is an Italian missioner who defied death during the martial law regime and is now a peace awardee. I am referring to Fr. Peter Geremia of the Pontifical Institute for Foreign Missions (PIME), who was the original target of Fr. Tullio Favali’s killers in 1985. Fr. Geremia, who has worked in the Philippines for almost 30 years, 27 in the Diocese of Kidapawan, is the Tribal Filipino Program coordinator of that diocese. He received his award last February 19, 2001 at the Kalayaan Hall, Club Filipino, Greenhills, Metro Manila.

The Aurora Aragon Peace Awards are given to outstanding individuals and institutions who have significantly advanced the cause of peace in our country. The award was named after President Manuel L. Quezon’s widow, Aurora Aragon-Quezon, whose life and tragic death in an ambush at the height of the Huk insurgency dramatize the stark reality that in war or civil strife there are no victors, only victims, many of them innocent and unarmed.
“Why me? The award should be given to you or to the evacuees who are victims of the all-out war,” Fr. Geremia said to Bishop Romulo Valles just minutes after he was informed that he had been chosen as a recipient. Bishop Valles replied, “You have become the symbol of the previous and present struggle of the marginalized people.”
In his acceptance speech at the award ceremony, Fr. Peter declared: “I was often suspected of being a troublemaker; now it’s nice to be called a peacemaker, even though peacemakers are often in trouble.” He said that because of his social involvement, he was denied a permanent visa after the National Intelligence Coordinating Agency (NICA) refused to give him clearance. “Maybe the Peace Award will help me obtain the clearance,” he mused.

According to Lory Obal, Literacy coordinator of the TF Program and co-worker of Fr. Geremia since 1980, Fr. Peter has earned the ire of local officials, especially corrupt and abusive military leaders, because he always took the side of the poor and the oppressed. “Here is this gentle and frail-looking old man, yet corrupt government officials are afraid of him,” said Obal, who added that his image and mere presence always inspires people to assert their rights.
She cites one occasion in Sultan Kudarat province, where thousands of hungry farmers ransacked the government-owned rice warehouse during the El Niño phenomenon. “Fr. Peter was not among those who planned to ransack the warehouse. He was just visiting the people; but he was among the first to be arrested and jailed.”
Atty. Gregorio Andolana, a human rights lawyer who handled the prosecution of the Favali murder case, says: “He is more than deserving of the award. He is a living saint and the Church has a greater impact upon the people with Fr. Peter around. He may seem physically weak because of his frail appearance, but he is powerful and charismatic because of his strong conviction for the people.”

Not only a priest but a true father, friend and mentor. He is so concerned for us that we look up to him as if he were our real father. “There is no inhibition; we can come and confer with him in times of joy and sadness,” shares my wife, a non-government organization worker. “Even if he is very busy,” she says, “Fr. Peter will always find time to share in our happiness and sadness. He is the one who officiated our marriage, baptized our children and the first to comfort us during the death of our son two years ago. Like a real daughter, I am very proud of him. He deserved the award and this should have been given to him a long time ago.”
Fely Singco, coordinator of the Justice, Peace and Integrity of Creation (JPIC) of the diocese adds: “We are very happy! The award of Fr. Peter is also our victory because we have been working with him in serving our community here and he is our inspiration. We get our strength and dedication from him, because he lives what he preaches.
“Here, he is not only a priest; he is our loving father, our dearest friend, our mentor and our
inspiration. Without him, I am not sure I could continue my work here in the Diocese.”
Oftentimes, people would advise him to stay behind on fact-finding and relief missions, but he would always insist on going along. “He really wants to see for himself the real situation of the people,” says Prima Eborda, JPIC worker. In return, it is the whole community who ensures his safety. He is the epitome of a genuine priest, simply and genuinely serving the interests of the deprived, oppressed, marginalized and poor people.

In a conversation with me, Fr. Peter said that his concern for the people started during his nine-year\ stint in the U.S. as a history teacher from 1963 to 1972. “I became active in the anti-Vietnam war campaign. When I applied for citizenship, I did so as a conscientious objector, which was the only way in the U.S. to avoid compulsory military service in the war.” Besides teaching, he was also involved in parish ministry.
He arrived in the Philippines in 1972, at the height of the Marcos dictatorship, and was first assigned in Santa Cruz, Laguna on the northern island of Luzon. In 1976, he was assigned to Tondo, Manila where he had more direct involvement in the squatters’ effort to resist relocation and obtain recognition of their rights to shelter. In that same year, he was arrested, together with other religious people, because of their support of the La Tondena strikers. The La Tondena strike was the first open protest action of workers in defiance of the martial law provisions prohibiting strikes. He was nearly deported together with his two more militant but less lucky confreres. He was advised to go outside of Metro Manila and in 1977 was assigned to Siocon in Zamboanga del Sur on the island of Mindanao.
After three years there, he was re-assigned to the Kidapawan Diocese upon the request of then Bishop Escaler. His first parish was in Columbio, Sultan Kudarat, but later he was assigned as parish priest in Tulunan, Cotabato. It was in Tulunan that the issue of landgrabbing and militarization intensified, resulting in the murder of Fr. Tullio Favali. After the EDSA revolution in 1986, Fr. Peter did not stop working for the betterment of the community. He concentrated on giving utmost attention to the indigenous people. The issue of the Mt. Apo Geothermal Project once again put the missioner in the spotlight. The Diocese of Kidapawan has consistently supported the position of the tribals to oppose the construction of the geothermal project on Mt. Apo. Though the project continues, this has not dampened the spirit of the tribals to defend their remaining ancestral lands.
With the outbreak of war in Mindanao, Fr. Peter has been in the forefront of organizing relief and medical missions to remote and risk-filled villages. He joins the group, walking mountain trails to reach the evacuees dislocated by the all-out offensive of the military. Aside from relief and medical services, he also initiated a tri-people dialogue among the religious leaders of the Tribals, Muslims and Christians.

Fr. Peter has been dubbed “The Living Saint of the Lumads.” After the Tribal Filipino Program was organized in 1984, many tribal organizations began to form in different parishes of the Diocese. Later, they were federated into one alliance called the Apo Lumad Alliance of Cotabato. Component programs such as literacy, socio-economic training and Primary Health Care were established. “Fr. Peter is the savior of our culture and our ancestral domain,” asserts Norma Capuyan, secretary-general of the Apo Lumad Alliance. “Without them (the PIME Fathers), we would have no more land, no more culture and tradition,” she adds.
Aquino Manial, chairperson of the Alliance, describes Fr. Peter as intensely immersed with the indigenous people. “He is always with us, the Lumads, walking the mountain trails, crossing the rapids of the rivers, reaching the far-flung villages, touching the lives of everyone, giving our neglected people hope that somehow there are people and institutions who care for us, who are united in our struggle for self-determination and claiming our ancestral domains.
In his desire to serve our people, he even risks his life amid kidnapping and death threats,” says Manial, adding that foreigners here in Mindanao are the prime target for kidnappings.
Wherever there is an occasion or village meeting, even in the most remote tribal villages, you can expect Fr. Peter to be there, talking to the tribal chieftains and sharing in their unique culture. He is so compassionate to the tribal people that they have come to love and accept him as one of their own, and no longer as a foreigner.
Franciscan Friar Fr. Rey Ferrer says that all missionaries are trained to immerse themselves with the common people, but Fr. Geremia is really exceptional. “I’m happy for his award, but challenged because I know I still have to struggle hard to follow his example.” He adds that working for the marginalized sector is not an easy task. “You need to have compassion and charisma to do that.”

Because of his active stand on several issues involving the people and his articulating the need for social transformation, Fr. Geremia has often been misunderstood and labeled as an operative of the underground communist movement, even an organizer of the communist New People’s Army. His response is that he knows of many religious people who have opted to work in the underground, but he is determined to continue working in line with Gospel values. Though very active in articulating the need for a social liberation, Fr. Geremia has refused to take the path of armed struggle, although he doesn’t judge others who take that path. He says that from the very start, he has opposed the military solution or any violent means to achieve a political goal. His co-worker Lory Obal has seen that although he strongly promotes social transformation, he is absolutely against any form of violence as a tool of social change. “He is very optimistic, kind and generous, finding good in even the worst individuals, even the Maneros (the killers of Fr. Favali).”

Fr. Peter says that in order for the peace process to succeed, different stakeholders must overcome the three basic obstacles to peace. First, the wounds of conflict inflicted on both warring parties must be addressed. He says that the all-out war has totally destroyed the 30 years of healing since the 1970 Muslim-Christian conflict. “Now, we have to start all over again. “The second obstacle takes the form of unscrupulous politicians who are encouraging, if not directly organizing, the armed fanatical vigilantes. “These politicians are taking advantage of the situation and further polarizing the populace by giving provocative statements,” he says. Thirdly, there is the “development aggression”, the invasion of multi-national companies into the ancestral domain of Tribals and Muslims and the small Christian communities. According to Fr. Peter, “Let the tri-people (Tribals, Muslims and small Christian
farmers) develop what is left of their lands accordingto their basic needs and according to their culture.”
Fr. Geremia shares his dreams and aspirations for genuine peace in Mindanao: “If we want peace, we must free civilians from terror, free Mindanao from vigilantes and fanatical groups. We all need to work for justice.”
Finally, when asked where he would choose to die, he pauses for a moment and slowly bows his head. Then in a soft but firm voice, he says: “Here. This is already my home. Till death do us part.”

gallery

Confessioni all aperto
Confessioni all aperto
Euntes Zamboanga
Euntes Zamboanga
Parish Church in Lakewood
Parish Church in Lakewood
Guado in Columbio 1986
Guado in Columbio 1986
bomba2
P.Salvatore Carzedda
zamboanga
Arakan Valley
Arakan Valley
Solita tazzadi caffè
Solita tazzadi caffè
P. Gianni Sandalo
Favali T-shirts 1986
Favali T-shirts 1986
Zamboanga
Zamboanga
Cocco
Cocco
p.Nicola B.
Durante la festa della parrocchia
Durante la festa della parrocchia
Metro Manila
Metro Manila
Lubang Island
p. Sergio
dsc08982
Entrance Seminary
Entrance Seminary
cinelas
cinelas
Allevamento per baluteggs
Allevamento per baluteggs
P.Sandalo e seminarista a Tagaytay
P.Sandalo e seminarista a Tagaytay
Anche senza mani
Anche senza mani
Wandering ...
Wandering …
zamboanga18
contis tondo manila 1977
Bruno.Bottignolo mount Apo
Arakan 1986
Arakan 1986
Bro.arici S.Pablo Laguna
Padre Bonaldo Pietro Filippine - Natale 1968 stampa b/n
Padre Bonaldo Pietro Filippine – Natale 1968 stampa b/n
Siay, Ipil
Siay, Ipil
P. Egidio Biffi al guado. Siocon 1980
P. Egidio Biffi al guado. Siocon 1980
P. Alessi Tondo 1976
P. Alessi Tondo 1976
In occasione visita di p. F. Galbiati, superiore generale.
In occasione visita di p. F. Galbiati, superiore generale.
moto di Tullio
Transportation
Transportation
euntes in bottle
pime group manila
Filippine, Kidapawan, Tulunan 1985
Filippine, Kidapawan, Tulunan 1985
La tomba 1986
La tomba 1986
Canasta
Canasta
Fr.Peter & Sr.Percy
Tondo 1978
Tondo 1978
Filippine, Manila, Tondo, anni '70
Filippine, Manila, Tondo, anni ’70
cammina tra kawayan
Modern Filipino Church
Modern Filipino Church
IPs
Filippine, Manila The First PIMEs
Filippine, Manila The First PIMEs
Arakan Bridge
Arakan Bridge
Tricicles
Tricicles
P.Fausto Tentorio 1986
P.Fausto Tentorio 1986
Km 125 Tulunan
Km 125 Tulunan
Tulunan
Tulunan
P.Cocquio, alluvione Laguna 1972
pp. Fausto e Giancarlo
pp. Fausto e Giancarlo
P. Peter Geremia, Coilumbio, 2007
P. Peter Geremia, Coilumbio, 2007
Euntes, Zamboanga
Euntes, Zamboanga
p. Fossati
MQAP, Manila
MQAP, Manila
Payao
Payao
ReBossi
Filippine, Ayala: 1974 Pime e Mons. Pirovano
Filippine, Ayala: 1974 Pime e Mons. Pirovano
biffi siocon
p.Cocquio
1985 bambini di Labuan col P. Steve Baumbusch, Mindanao, 1985, stampa b/n
1985 bambini di Labuan col P. Steve Baumbusch, Mindanao, 1985, stampa b/n
With city youth
With city youth
Tondo 1981
Tondo 1981
Pranzo a Columbio
Pranzo a Columbio
Relict in Ig-kaputol
P.Stefano Mosca, Lakewood
P.Stefano Mosca, Lakewood
Arakan 1990
Arakan 1990
Balud, Dao
Balud, Dao
P.Nevio
P. Pecorari con P. Baumbusch, Filippine-Lago Tagaitai, 1989, stampa colore
Don Bruno Bottignolo
Sul carabaw o buffalo
Sul carabaw o buffalo
P. Adriano Cadei
P. Adriano Cadei
2001
2001
p.Villano, Siocon
Dao Parish
p-milani-kumalarang
P.Adriano Cadei, tondo 1973
foto Davidde
foto Davidde
Mud, mud, mud ...
Mud, mud, mud …
Euntes partecipants
Euntes partecipants
Filippine 25° Pime con mons. Juan de Dios Pueblos, sulla tomba di p. Tullio Favali
Filippine 25° Pime con mons. Juan de Dios Pueblos, sulla tomba di p. Tullio Favali
1971 Agosto 13 P. Adriano riceve il benvenuto al termine del cursillo
1971 Agosto 13 P. Adriano riceve il benvenuto al termine del cursillo
Case sul mare
Case sul mare
P.Angelo Biancat
Euntes 2000
pime1979
MQAP, Manila
MQAP, Manila
Santa Messa
Santa Messa
sogni e sangue
Imelda, Ipil
Imelda, Ipil
p.Sandalo, Manila
Dao
Dao
ayalamappa
Bro Arici in cappella a Santa Cruz
Bro Arici in cappella a Santa Cruz
Nice one
Nice one
vincenzo
Auguri!
Kumalarang 1984
Kumalarang 1984
003
Pime Group 1982
grupposeminario
Sampuli, Ipil
Sampuli, Ipil
Manila 2000
Manila 2000
Filippine, Kidapawan, Tulunan March 1985
Filippine, Kidapawan, Tulunan March 1985
P.Steve Baumbusch
P.Steve Baumbusch
Bel profilo
Bel profilo
2007: Lakewood
2007: Lakewood
Pinnacle on beach
p.Biancat e p.Gheddo Siocon
p.Biancat e p.Gheddo Siocon
with-card-sin-manila
Fr.Gianni & Sr.Stella
Fan City
Fan City
ZAMBOANGA16
Mary Queen of Apostles, Manila
Mary Queen of Apostles, Manila
Water boy in Estero, Tondo
Water boy in Estero, Tondo
P.Lusuegro e De Maria
Filippine, Manila, Tondo: padre Luiigi Cocquio mentre suona la chitarra.
Filippine, Manila, Tondo: padre Luiigi Cocquio mentre suona la chitarra.
Sal&Seb
With old friend
With old friend
Tulunan 1986
Tulunan 1986
Filippine, Manila, Tondo: a destra pade Adriano Cadei e a sinistra padre Luigi Cocquio.
Filippine, Manila, Tondo: a destra pade Adriano Cadei e a sinistra padre Luigi Cocquio.
P.Giulio Mariani, Euntes, Zamboanga City
P.Giulio Mariani, Euntes, Zamboanga City
Al completo
Al completo
Aquilone
Ambulante
Ambulante
Vegetables for cooking
Vegetables for cooking
MQAP, Manila
MQAP, Manila
Lake Sebu - T'boli 1986
Lake Sebu – T’boli 1986
Assemblea in Talomo
Assemblea in Talomo
Studio della lingua
Studio della lingua
Festivity around
p.Fernando in Lakewood
p.Fernando in Lakewood
Water conveyors in Tondo, Manila
Water conveyors in Tondo, Manila
Salvavida 2003
Salvavida 2003
Dao Parish motorbikes
Riposo in montagna
Riposo in montagna
2007: bambini cercatori d'oro
2007: bambini cercatori d’oro
Lucius, Manila
P. Ricky Lusuegro ...
Boat on lake
Dao
Dao
Due differenti
Due differenti
Euntes Zamboanga
Sampuli, Ipil
Sampuli, Ipil
p.Tullio Favali
foto di gruppo Pime Filippine 1972.
foto di gruppo Pime Filippine 1972.
Ordination of father Ace 2017
P.fausto P.nando
With mons. Tagle, Imus
Sosta
Euntes Zambo
Ritiro
Ritiro
Not so good
Filippine, diocesi di S. Pablo, parrocchia di S. Cruz
Filippine, diocesi di S. Pablo, parrocchia di S. Cruz
Carzedda, D.Ambra e Trobbiani
First Pimes in Manila 1969
First Pimes in Manila 1969
015
Rice Water Mill, Arakan
DSCN2960
P.Giuseppe Carrara
Spiaggia
Spiaggia

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