直到土地要回來前,絕不罷休

~by Dato Reynaldo – Chief of the Lumad of Kamansi
雖然要去的地方是看起來的充滿熱情的島嶼,但是卻也是我第一次參與國際會議帶著莫名的害怕,因為菲律賓從2019年1月1日至7月20日登革熱疫情已達146,062病例,造成622人死亡,也就那麼剛好發生在我們要去拜訪的民答拿俄。然而,也不幸地,全島目前菲律賓政府列為戒嚴地區。
我們沒有花很多的時間在會議桌上,倒是實地參訪人權受到壓迫的地區,聆聽在地的故事。我被分到要拜訪菲律賓的民答拿俄,真實的體會在地原住民(Lumad)的心聲。我彷彿親身體驗台灣正在戒嚴的情景,第一天就哭的唏哩花啦,因為這些受壓迫的事情正在發生。Lumad人從2018年的六月起,就被迫遷移到其他地方,離開自己的傳統領域,因為政府覬覦他們的土地。他們的土地有豐富的自然資源,金礦,肥沃的土地,溫泉,與地熱。此外,原本應該傳承他們文化和信仰的學校,也被迫關閉。
從2019年六月,有牧者挺身而出,向Lumad族人說明教會願意接納他們,並且提供菲律賓聯合教會所提供的暫時居住所。從去年6月到今年6月,有許多族人紮營在首都廣場前抗議。結果最後,他們被省政府強制驅離,他們被送回去自己的的地方,且政府威脅他們,生活將處處受到軍隊的騷擾。
有越來越多的示威者被國家貼上「紅色」的標籤。這意指
他們是「共產恐怖份子」、或是「國家的敵人」;實際上,他們這些被貼標籤的,是不被國際人權法所保障的一份子。這是政府透過反對抗的形式,來達成他們的策略,這麼做有幾種目的:1. 在百姓中散佈恐懼;2. 使政府官員和其他團體無法協助他們;3. 摧毀他們進一步的行動。政府這樣的做法,是在分化他們的組織,讓人們產生猜疑的心理狀態,以及恐懼。透過這樣內在分化的作法,達到牽制他們的效果。
自從2017年起,民答拿俄島全面開始實行戒嚴。政府藉此來控制人民的聲音,並實施經濟發展政策,就是將原住民全面驅離出自己的土地。戒嚴是對菲律賓人權的迫害,特別是那些殘害人民的性命,隨意逮捕,並且拘留他們,威嚇他們。另外,他們也對公民運動進行大規模的迫害,像是人權示威者、原住民、記者、律師,甚至是支持的政黨,政府限制人們的言論自由、限制和平集會,以及協會組織。我感到相當難過失望。
意外的事,發現菲律賓的原住民社會運動比台灣早,甚至有原住民基本法(Indigenous Peoples’ Rights Act of 1997. Indigenous People’s Rights Act of 1997 (IPRA),且國家也設有菲律賓的全國原住民委員會 (National Commission of Indigenous People,但談到Lumad時,他們卻遺忘 Lumad 是其中的原住民。
作為世界原住民的一份子,可以感受到他們的痛苦和憂心,因為這些正是過去台灣原住民所經歷,所受傷的,是一代接續一代的。這是我們血脈中的傷痕,我願意陪伴你們,直到公義與和平擁抱為止。

⟪We will not give up the struggle until we have our land back!!!!⟫
~( Dato Reynaldo – Chief of the Lumad of Kamansi)~
Even though the place where I went to is with hospitality, I felt a little bit afraid because the dengue fever has broke out from 1st Jan to 20th Jul, 2019. The dengue fever resulted in 146,062 cases, and 622 people died from the disease in Philippine. Coincidentally, the one of areas of outbreak epidemic is the place where I visited this time, Mindanao. More worse, the place is listed as a “Martial Law” place.
We didn’t spent much time in meeting room; however, the most of time we visited the place where the human right was oppressed, hearing their own stories. I was sent to Mindanao to visit Lumad people, an indigenous people of Philippine. I can truly feel how martial law affected their lives so severely. I cry and cry on the first day I visited because the injustice was not past, but is happening now. The Lumad people has been internally displaced from their ancestral domain since June 2018 because of the resources exploitation by government. Their lands are rich with natural resources: gold, precious minerals, fertile farms, hot springs with could developed into geothermal energy. In addition, although, The Lumad schools, which were crucial institution to transmit their culture, traditions and legacy, have been forcefully closed.
The clergy explained how their congregation became involved in accepting them by providing shelter in the UCCP temporary compound, since June 2019. Between June 2018 to June 2019, they camped in the Capitol Ground (in front of the Governor office). Then, the camps were demolished by the provincial government by forced. They were asked to move back to their land without given the guarantee that the military would stop harassing them.
There are many activists who are labelled as “red”. It means that they are “communist terrorist”, “terrorists” and “enemies of the state” and they are outside the protection of human rights, rule of law and international humanitarian law. It has been used by the State as a form of counter-agency strategy and has the following objectives: (1) sow terror among the civilian population; (2) immobilize officers and members of branded groups; and (3) destroy the progressive peoples’ movement. Red-baiting or classifying the individuals and groups as “friends” and “enemies” of the State creates and environment of suspicion, fear and division in society … meant to jolt and cause panic within the ranks of individuals and groups perceived as “threats or enemies of the State” to the extent of immobilizing them.
Since 2017, the Martial Law has been imposed on Mindanao Island. This has been used by the government as a reason to silence critical voices and to impose economic development policy which include removing the indigenous people from their ancestral land. Martial law has created human rights violations in the Philippines, particularly those involving killings, enforced disappearances, arbitrary arrest and detention, the intimidation and persecution of or violence against members of civil society, human rights defenders, indigenous peoples, journalists, lawyers and members of the political opposition, and restrictions on the freedoms of opinion and expression, peaceful assembly and association. It’s very disappointed to me.
Interestingly, I noticed that the indigenous social movement is in Philippine is earlier than in Taiwan. Acts and National Commission had been organized in 1997; however, it seems to me that Lumad people has been excluded for a long time.
As a member of World Indigenous People, I can feel their agonies and worries because that’s how Taiwan Indigenous People had suffered from the government generation by generation. It’s our scar in blood. I will go with you until the justice and peace embrace.

你們的故事是我們的痛

很難想像當你的孩子無故被殺時,警察告訴你:「你不能過去抱他!?」
很難想像一夕之間,部落的領袖突然死了、當你回到家時,發現親愛的母親被逮補。
但是警察卻告訴你-你不能申訴?!

我親愛的弟兄姊妹們(Lumad),
聽完你們的故事,即便想裝堅強也不行了。
怎麼能夠…

我知道要叫你們要保持盼望那是一件很難的事
因為我們真實的感受到你們的痛苦。
當回家的路充滿了暴力及血腥時,這條路就變長了。
站在自己的土地上,卻像個難民。
只是因為的祖居地富含大量金礦和各種自然資源。
而80%的開礦許可,都在你們(Lumad)的土地上,
但是你們卻未從中得到任何利益,反而因此被迫遷與殘殺。

你們的故事,是我們的痛。

相信耶穌也正在聽你們的故事。
但不要害怕,我們有耶穌,你們還有我們
你們的痛會成為我們的力量,去對抗不公義的發生。

It’s hard to imagine that a child was killed without any reasons, and the police told you, you cannot hug him.
It’s hard to imagine that the leaders in tribes were suddenly dead;
It’s hard to imagine that when a child went back home, his mother was arrested.
however, the police told you that you cannot propose your petition.

After hearing your stories in an island, I couldn’t restrain my sadness anymore.
How can it so miserable?

I know that it’s hard and difficult for you to keep hoping.
Because we really feel about the pains full of your life.
When the road to Home is fill with violence and blood, the road to home becomes more difficult.
Standing on our land, but it looks like a refugee.
All these things happened because our land is rich of gold and other natural resources.
80% of the mining permission and agreements are located on your(Lumad) lands.
However, you never got any benefits from the mining,
on the contrary, you got displaced and killed from it.

Your stories are our pains.

But I believe Jesus is listening to our pains.
But,please don’t be afraid because we have Jesus, we have each other.
Your pains will become our forces to fight against the injustice.

* Lumad,在Bisaya語中,這個詞有「生於大地(born of the Earth, native of the land)」的意思,居住在菲律賓南部民答那峨島(Mindanao),來自不同部落的方言族群,而也有人將他們泛稱為所有居住在民答那峨島上的原住民。

我們接待兩位普世的客人We welcome two our ecumenical guests

我們接待兩位普世的客人We welcome two our ecumenical guestsToday, it’s our 1st anniversary of being local pastors (not ordained yet). Also, it is first day of ILT local program. We welcome two our ecumenical guests, one from U.S., Megan Lin; the another is from Japan, called Wakana (若菜). We are grateful for what God has done for us in this first year.
今天是我們到牡林和長樂的第一年;也是ILT行中會的第一天。我們接待兩位普世的客人,一位是來自美國的林孟瑜,另一位是來自日本的高坂若菜。感謝主過去這一年為我們所做的事情。
We’ve never thought that we came to this local church full of suffering and pain. Before coming to D⋯⋯raki church and Churaku, we thought that it was like any kind of locally tribal village. However, when we live within our congregation, we felt, “How can this tribal village be? How can they suffer from injustice and oppression without saying any words?” One of two churches was suffered from cruel colonization by Japan Empire. It was also reluctantly assimilated with the Chinese culture (Draki church) and the another one is forced to leave their residence by KMT government (Churaku church).
我們從未想過會來到了充滿著悲傷和痛苦的教會。來到牡林和長樂教會之前,我們想大概也是跟其他的一般的部落教會一樣。然而,當我們生活在群體中,我們感受到「這裡的部落這麼會這樣?為什麼他們過去收到不公義和壓迫的對待,卻不吭一聲?」牡林教會過去日本殖民時殘酷的統治,右被漢文化所同化;而長樂教會是在國民政府時期,被迫要離開自己的居住地,搬到現在的地方。
We’ve never thought that we came to this local place with diverse languages and styles. These church are composed of two or three cultures above; therefore, we really experience ecumenically diverse in language use. By using and listening different languages, we thought that ecumenism is far away from us. It’s locally ecumenical in culture, history, and language.
我們從未想過會來到當地充滿著多語言和多文化方式的地方,這裡的教會有兩到三種文化所組成;因此,我們真的在語言的使用上經歷了普世的多元。因著使用或聆聽不同的語言,真的覺得普世離我們很近。這就普世無論在文化、歷史、和語言上,在地的深刻表現。

接待ILT青年 促成普世交流

■採訪報導/台灣教會公報 林婉婷 ■相片提供/牡林、長樂教會
■採訪報導/台灣教會公報 林婉婷 ■相片提供/牡林、長樂教會

【林婉婷採訪報導】由台灣基督長老教為總會青年事工委員會主辦的「我愛台灣宣教營」(I Love Taiwan Mission Camp,簡稱ILT),已於7月13日正式結束。今年為排灣中會牡林、長樂教會首次接待ILT青年,分別是來自美國的林孟瑜(Megan Lin)和日本的髙坂若菜(Wakana Kosaka)。

2位青年除了參與「愛在屏200線」聯合夏令營與「美麗新世界」排中教育部主日學夏令營服事,還參加安坡部落豐年祭、佳義教會封牧典禮、四林村文化健康站活動等; …..全文閱讀請至:台灣教會公

普世即在地化

臉書同步
普世即在地化 Ecumenism in Local Place上週參加排灣中會的一場活動,突然有位很久不見的kina用很憐憫的眼神看著我們:「你們現在的服事還好嗎?」,「可以啦!」我想也沒想的就回了。結果這位kina 說他們上次來到我們牧養的部落,為我們在病痛的長老禱告。結果我們的長老就告訴他們:「有空來這們這裡啊!為我們的傳道師禱告,他們好可憐喔~」。
但想想如果沒有現在在偏鄉的磨練,真的無法經驗同在台灣這一塊土地,卻有如此不同的國度。不僅跨出同溫層的彼此相顧,更是看到不同的視野,訓練自己的韌性。
最近看宇宙光雜誌的報導⟪偏鄉的真實需要⟫提到一個社區就算再怎麼貧弱,只要那個社區有一個好的老師和一對相處融洽的夫妻,就能讓下一代成為社會的助益,成為偏鄉的需要。當中作者想起耶穌傳福音時,首先看到的是人的需要:得赦免、得醫治、滿網的魚或幾缸婚宴上的酒,耶穌首先滿足這些人的需要,接著更重要的是,將福音傳給他們,因為人在這裡,所以上帝派耶穌來到世上!如果要捐助什麼給偏鄉,真的奉勸愛台灣這塊土地的大家,真實來到偏鄉走走吧!

我們都想效法耶穌、跟隨耶穌,但我們相信那應該不是一直吹著冷氣、吃著大餐,討論著正在受壓迫的人民及地土。祂帶領祂的門徒親自走訪各地探視、醫治及教導,且是真實的陪伴在地。祂親眼、正視底層人民的問題,祂是普世即在地的耶穌,就如同馬太福音25:40「我實在告訴你們,這些事你們既做在我這弟兄中一個最小的身上,就是做在我身上了。」

Ecumenism in Local Place
Last week, we had attended an event hosted by Paiwan Presbytery of Presbyterian Church of Taiwan. We met a “kina” (mother in Paiwanese), who gently asked us “is it going well in your ministry?” “Nothing to worry!”, I replied. The kina continued to say that, few weeks ago, she had come to our church, and prayed for our elder who was in pain. The elder told her, “Please come to our place and pray for our pastors. They need much mercy.”
However, if we have no experience of local pastoring, we cannot truly understand the differences happened in Taiwan. We cross over our familiar places, broaden our vision, and train ourselves to much possibility.
Recently, I’ve read a report from Cosmiccare, named “The Real Needs from Rural Places”. In this article, it said that even if there is a weak community with poverty, a good teacher and a couple might become a help and serve the needs of community. When the writer of this article think of Jesus, he said, Jesus takes care of people’s needs at first sight: being forgiven, being healed, full pack of fishes, and delicious wine in the banquet. After fulling people’s needs, the Gospel of God came to them. God sent Jesus to the earth because of people’s needs. I have to say, if anyone wants to donate to rural places, please come and take walk around these places.
We all want to follow Jesus; however, we also know that following Jesus doesn’t mean “staying in comfortable places, enjoying a feast, and talking about people’s suffering and repression”. What Jesus had done is to lead His disciple, pay a visit by foot, to heal the sick, and teach His students. He had watched those in suffering with His merciful eyes. Jesus is truly ecumenical and local. Just as scribed in Matthew 25:40: “And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me’.”

Uni and Ubak’s Ecumenical Journey(Uni and Ubak的普世之旅)/法法吾妮.拉樂歌安和蔣記剛的普世之旅(Uni and Ubak的普世之旅)