Editorial
Transforming the Microcosm: A Synodal Journey in Northeast India
Opinion | Editorial | James Pochury | 16-Sep-2023
Transforming the Microcosm: A Synodal Journey in Northeast India.
In the heartland of Asia, nestled within the Northeast of India, a region teeming with diversity, hundreds of indigenous communities coexist amidst the shadows of armed conflict and resource politics. This microcosm mirrors global power dynamics in profound ways, portraying a complex mosaic of cultures, languages, and traditions. With approximately 476 million Indigenous individuals worldwide, spanning across over 90 nations, encompassing more than 5,000 distinct Indigenous groups, and communicating through over 4,000 languages, Indigenous populations account for roughly 5% of the global populace, with the majority, constituting 70%, residing in Asia. As we embark on a journey to explore the vision of a Synodal Church in this distinctive context, a critical question arises: Is the Church in the Northeast of India prepared and determined to disrupt the status quo, or will it persist with superficial participation and cooptative democratization?
The Northeast India, characterized by its rich tapestry of indigenous peoples and a deeply ingrained democratic ethos, presents a unique yet challenging landscape for the Church. Here, entrenched resource and power politics often impede the ownership and meaningful participation of the masses, both in society, economy, and polity, and regrettably, within the Church itself. The ramifications of a hierarchical and clerical structure in a region where democratic values are a way of life are profoundly significant.
Fr. George Plathottam sdb, in his contemplative work, "People of Asia Journeying with Jesus – Snapshots & Reflections on the Synod on Synodality," implores us to scrutinize the Church's intention in this region. Does it seek to merely address the symptoms of societal ailments, or does it possess the audacity to disrupt the status quo and confront the deeply rooted systemic issues that have long festered? In a world where the chasm between the powerful and the powerless expands exponentially, neutrality and apathy are luxuries we can ill afford. The Synodal Church must stand as a beacon of humility, inclusivity, and service, echoing the transformative example set by Pope Francis.
Pope Francis, with his clarion call for a "field hospital" Church, urges us to extend our reach to the peripheries, the marginalized, and the environment. At least 80% of global biodiversity is protected by the mere 5% that comprises indigenous peoples. There must be wisdom in their world view and way of life. This resonates deeply in the Northeast, with Arunachal Pradesh being among the twelve global biodiversity hotspots. Nonetheless, it remains a region where hierarchical and clerical structures often echo the patriarchal systems, and at times, border on the vestiges of casteism found in society, leaving marginalized voices perpetually unheard. The condescending attitude towards indigenous tribes and the belief that they need to be 'civilized' through mainstream education evoke memories of a painful history, resembling the boarding schools in the Americas. Unfortunately, this education system leaves much to be desired. In recent times, there is a growing awareness that Columbus' arrival doesn't merely signify the presence of Europeans in the New World but also marks the inception of violence, exploitation, oppression, and enduring suffering experienced by Indigenous communities throughout the Americas. The Synodal journey must propel us towards a 'new way of being Church in Asia,' involving continuous attentiveness to the signs of the times in our evangelizing mission.
A Synodal Church signifies a dialogue with people of other faiths, unity with all disciples of Christ in an ecumenical journey, and a commitment to being less hierarchical, less clerical, and more participatory. It implies a Church that acknowledges and appreciates the talents and charisms of women and men religious, along with all lay faithful. It demands the recognition of the baptismal dignity of everyone without distinction and embraces the responsibility of all to engage in the mission of the Church.
Nevertheless, the entrenched resource and power politics in the region have often posed a formidable obstacle to this vision. The hierarchical and clerical nature of the Church sometimes mirrors the very systems it seeks to transform. The implications of this are profound. In a region where indigenous communities have long practiced a democratic way of life, the top-down approach of the Church can create dissonance. The faithful, deeply rooted in their democratic ethos, yearn for meaningful participation, not mere tokenism.
The Synod on Synodality serves as a reminder of the need to address those who are unheard, marginalized, and excluded within the Church. This encompasses those who have lapsed, divorced individuals, former priests or religious left on the periphery, and those marginalized due to their sexual orientations or preferences, such as the LGBTQ+ community. A Synodal Church cannot thrive by excluding these voices. We must follow the path set by Christ, who came to save the sinners and the lost, to serve rather than be served.
Asian societies, including those in the Northeast, are often characterized by patriarchy and hierarchy. The Synod calls for an acknowledgment of the necessity for a more decentralized form of leadership and the construction of a more participatory Church structure. It urges the formation of seminaries that align with synodal values and the Asian ethos. It challenges us to confront the deeply ingrained systems and structures that perpetuate injustice.
The path ahead is not devoid of challenges. External challenges are formidable, overwhelming, and often beyond our immediate control. Internal challenges, however, lie within our grasp, making it an obligation rather than an option to believe in the agency of every Catholic faithful and their institutions, the lay-led collectives, to become active participants and drivers of the synodal journey, alongside the clergy. Change disrupts the status quo, and it may encounter resistance. However, leaders must remain unwavering in their commitment to the Synod's vision, exercising patience and unwavering persistence in implementing the necessary changes. This process should be guided not by human agendas but by the wisdom and guidance that emanate from the Holy Spirit.
The Synodal journey in Asia offers a beacon of hope in a region marred by conflict and resource politics. It extends an invitation to embrace a 'new way of being Church,' one that listens, includes, and serves. As we navigate this transformative path, we challenge the very essence of global power and resource politics, aligning ourselves with a vision of a more just and inclusive world. Within this microcosm, we witness the potential for a Synodal Church to catalyze change that resonates far beyond its borders, calling us to a deeper metanoia and a more profound commitment to the teachings of the Gospel.
The Church in the Northeast of India stands at a crossroads, where it must decide whether it will be an instrument of meaningful transformation or merely an observer of the status quo. The entrenched resource and power politics that hinder the ownership and participation of the masses cannot be ignored. The implications of a hierarchical and clerical Church in a region of indigenous peoples whose democratic ethos is a way of life demand our urgent attention.
The question remains: Will the Church in the Northeast of India rise to the occasion, disrupt the status quo, and embrace the vision of a Synodal Church in letter and spirit? Or will it continue with business as usual, offering tokenistic participation and cooptative democratization? The choice is not just about the Church's future but also about its relevance and impact in a region that hungers for justice, inclusivity, and a deeper metanoia.
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