The plight of the natives of Botolan, Zambales (mostly Aetas) whom l
had the chance to visit to pastoral immersion was a significant reminder
for me of the message of Ecclesia in Asia, 34; “In seeking to promote
human dignity, the Church shows a preferential love of the poor and the
voiceless because the Lord has identified himself with them in a special
way [...] Solidarity with the poor becomes more credible if Christians
will live simply, following the example of Jesus [...]” It is in the
love for the poor who are often victims of oppression that the Church
keeps herself busy. My stay with the indigenous and the tribal people in
Bontolan, notwithstanding its brevity, was a concrete sign of communion
of life.
Physically, the natives of Botolan are not as ‘beautiful’ as those the
Body and Skin clinics promote. By education, they are far below the
standard set by the colleges and universities. They also belong to the
economically poor in terms of social status.
There are
still many reasons why the mainstream society gets disinterested in
them. This goes without saying that the indigenous people like those in
Bontolan are usually disregarded because of their supposedly “primitive”
lifestyle.
My brief sojourn with the natives of Bontolan has left a lasting mark
on my way of looking at indigenous people in general. Being concerned
for the minority of the populace of the world, like the indigenous
groups, would at least mean knowing their world. The natives, no matter
how the mainstream society disregard them, share the same dignity that
comes from God. When I saw them, I also realized how they are
intrinsically linked to the created world. The natives value nature so
much. They get the supply of their daily food from nature that surrounds
them although they do not eat regularly as in three times a day. In the
Assembly of the World Council of Churches in Porto Alegre, Brazil on
February 14-23, 2006, the indigenous people made themselves known to be
“the voice of the land, the voice of the water, the voice of the air
[...] they are caretakers of the earth [...] and in any destruction to
nature, they are the first to be effected.”
The natives even convinced me of their belief in spirits that protect
them and their environment. This may sound superstitious but it is how
they show respect for the integrity of the world around them. But the
truth of the matter is that their attitude shows a resemblance with the
biblical view of nature, that is, “God has bound himself to a covenant
with nature and humankind who is the steward of creation entrusted with
the preservation and care of the planet [...] The human being is the
moral agent whose task is to sustain and nurture all creation” (Colm
McKeating, Theology of Creation). Added to this is the fact that the
human being and the world are creatures made of God. As such, they are
to be regarded with respect.
The immersion experience has deepened my regard for other people and
for nature. It has raised my consciousness and sensitivity. I realize
that these people are good (and as a matter of fact, people are good as
God, the Creator, is good). From this experience, I understand all the
more that goodness is not just all about the life in the seminary. The
comfort my room in the seminary provides me is similar to the
comfortable space the natives had offered me. This comfort was displayed
when the family where I stayed offered their extra dining table to be
converted into a bed with a mosquito net over it so that I could sleep
well albeit in a small nipa hut. By such an act, I was treated more like
someone special in that place. Likewise, the good food I enjoy eating
in the seminary is as tasteful as theirs. I appreciated the way they
prepared food for me. The extra seasoning and ingredients they put into
my food, which they do not normally do for themselves, made me feel like
eating in a fine restaurant. In a word, my criteria of goodness have
been expanded by this experience with the natives. wendell allan marinay, osa.
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