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Tangaza Vision(Fed Up With Inculturation Talk!)
(Tangaza University College, 1993) Tangaza University College
We have been friends=that is what I most think about as I clean my office, answer phone calls, greet visitors these days dropping by. We have been friends .... May 18th 1988 Fr. Luciano Odorico, SDB, the second rector of Tangaza showed me the rector's office, room A 10, at Tangaza. He handed me the keys to the door and said, "I haven't really used it yet, you see it has only a desk in it" --it was a bare room otherwise. Then he showed me the Constitutions of Tangaza, the section on the rector, article 4.55: "it shall be the duty of the rector to maintain unity and harmony of purpose ... " "This is the4 most important thing you have to do," Fr. Odorico V said. "Unity and harmony of purpose"--"He is to see to it that all departments are operated efficiently and according to proper academic and educational standards [art. 4.l]." So the Constitutions say. They don't say much how you are supposed to do all that--"maintain unity and harmony of purpose" ... make sure "all departments are operated efficiently and according to proper standards." How? How? I was eight months in Africa, eight months a missionary. What did I know. So I thought, maybe start by making friends with those who know something. Try to make everyone feel at home, so they can share what they have, share who they are. Maybe something good will happen ... And so I tried ... we tried. To make a friend, start by being a friend--not judging or criticizing, but visiting, asking, listening. And so our friendship grew. So we grew to gether. We did not always agree. It is easy for strangers to agree--the agreeableness of conventional politeness and conformity is easier for mere acquaintances and fellow travellers than it is for friends. Social amenity is easy when you share nothing of any importance. For friends it is another matter indeed. It would be easier to agree if we all shared a common culture, a common tongue; common customs. But how· could we ever agree if we cannot even begin to understand one another.
Tangaza Vision(Is God a Bully)
(Tangaza University College, 1994) Tangaza University College
Having been given new areas of work, many a people do have a lot of new ideas which they would like to have executed. Once such ideas are met with a cold response, many give up. It is always interesting seeing someone assuming his/her new responsibility in an office or establishment. He/she in most cases, has many ideas, to change the place and make it look even better than before. The person will try to execute most of the new plans just to make sure that goals are achieved. . LLt A newly ordained priest, for instance, will try t ' commit himself fully to his first appointment. Working hard with the people to whom he has been sent to serve. Pastorally, he will have his day timetabled. He will have his morning prayers and the celebration of the Eucharist. He will visit the sick, prisoners, and people in their respective homes and do some parish work in the office as per schedule. In his homilies, he will sound holy using many Theological jargons while expecting to change people in a day or two. He will as well, try to see to it that the Par ish/house compound is clean, the flowers are carefully arranged and well maintained, books are well and intelligently arranged on the shelves (if any), just to mention but a few. Once things and all the expectations he had are watered down and people seem to care Jess, when things don't turn up as planned, when he does not seem to see the fruits of his labor, he gets discouraged and he easily thinks of something else. It is at such a juncture that the hard core which was in him, which made him think that he would have great success in life, that he could beat the best, un willingly and suddenly turns "soft". Should such a priest quit? This is but a little challenge in life. It is not always a few faint wishes, but a life-long struggle that makes us valiant. Such is life. It is always a challenge - meet it.
Tangaza Vision
(Tangaza University College, 1994-12) Tangaza University College
In his message for world communications Day in 1992, the pope cited communications media as the admission ticket of every person to the market - place where thoughts are given public utterance, pieces of ideas are exchanged, news is passed around and information of all kind is transmitted and received. Communication, making something known, is one of the basic phenomena of human existence. A person thus is distinguished from other animals in that his/her nature requires that he/she attains full stature as a person through culture. One becomes then, a fully human and a cultural being through communication. As a process, communication starts at the level of individuals/family to the level of a society as a whole; in this matter therefore, at the level of our respective Religious houses to the level of Tangaza College respectively. Besides body language and verbal communication, Tangaza vision gives you an opportunity to inform, educate and make your ideas known to others in black and white. However, we are not looking for treaties of academic excellence and Theological Jargons, but ordinary experiences in our day to day life. A Theological reflection on African Art, both Liturgical and Secular would be greatly appreciated. We therefore call on our readers and the Tangaza Community at large to take up this challenge. Don't just sit on those bright ideas, express them in Tangaza Vision - your magazine. Do not reserve your comments on some- thing or keep silent when you ought not to, for you might be the victim of your silence! If at all we want to have a common possession of Truth, let us communicate for almost always, truth is found in communication. Remember, you wilI never be a writer without writing. So, start writing now and help Tangaza Vision grow.
The New Vision for Tangaza
(Tangaza University College, 1995-04)
On 21st February 1995, there was general assembly in the Hall at Tangaza. The main agenda of the meeting was based on the future of Tangaza or dreams about the Tangaza, if you like "the Tangaza we want in the near future". lt was good to dream since erpedence shows us that "Dreams are realized if therc is commibnent to them." The purpose was to find ways to improve Tangaza College so that it can meet the challenges of today. Each speaker expressed his views, opinion, suggestion or dreams. Below are the speeches made by different speakers. Our aim is to try to see the future of Tangaza through proposals, dreams suggestions etc. However our dreams, needs a limit othena/se needing allthings may do more harm than good to Tangaza.
Tangaza Vision
(Tangaza University College/A Journal of Socio-religious Concern, 1996-12) Tangaza University College
Once there was a farming town that could be reached by a narrow road with a bad curve on it. There were frequent accidents on the road, especially on the curve and the preacher would preach to the people of the town to make sure that they were Good Samaritans. And so they would pick the people up on the road for this was a religious and charitable work. One day someone suggested that they buy an ambulance to get the accident victims to the town hospital more quickly. The preacher preached and the people gave for this was after all a religious and charitable work. Then one day, an elder suggested that the town should authorize building a wider road and taking out the dangerous curve on the road. Now it happened that the mayor had a farm right at the curve on the road, and he was against taking out the curve. Someone asked the preacher to say a word to the mayor and the congregation the following Sunday about it. But the preacher and most of the people figured that they had better stay out of politics; so the next Sunday, the preacher preached on the Good Samaritan Gospel and encouraged the people to continue their fine work of picking up the accident victims, which they did. Here in Africa we have a lot ofvictimazation due to "bad curves" in aour political, economi cal, religious and cultural systems. The Good Samaritan Gospel loses its cutting edge when it is preached to make people nice to victims of their sins and death-serving systems. It becomes a tool for maintaining the status quo politicaly, economically and socialy. Solidarity with the victims of oppression, injustice, and sexism is more than being nice to them through short-term charitable works. It entails walking with them more than just one step. Making pledges for more funds for the poor and those economically disadvantaged in the slums, in our streets and those who frequent our gates is a positive gesture highly appreciated. Crucial questions however remain unanswered: As future pedagogists, gurus, social development and pastoral agents, can we assiduously remain silent about root causes of poverty, environmental degradation and violence in our cities? Is there a link between faith and development? These and many more questions lead us to search for new ways of being in solidarity with the victims of oppression and the poor. The experience with the poor and victims of our systems becomes the kairos for us to see critically the links between our faith and socio- economic and politico issues such as: Urbanization, Environment, politics, Economics, Development, etc. We believe reflections on such issues will shape the new paradigms of mission and relevant ways of sharing our faith through prophetic and vibrant witness of service. The new understanding of mission and the way of sharing our faith that God-is-among us 'Emmanuel' makes the celebration of Christmas even more meaningful to all. Happy birthday Jesus and happy Christmas to you all'
Tangaza Vision(Receive Without Charge Give Without Charge)
(Tangaza University College, 1998-01) Tangaza University College
One day a poor young man serving in a big hotel near the town was on the roadside looking for a taxi to go and visit his sick relative in the hospital. As he looked up, he saw a politician approaching in a Volvo car and he waved him down. When he drew near the car he asked," Please sir, could you give me a lift to the hospital?" The politician answered, "Yes, of course." Upon reaching his destination, he asked, ''How much do I have to pay?" "No charge," the politician answered. I considered it a service to my community." A few days later, a young missionary priest was on his way to a remote village outside the town. On reaching a point where there was a cafeteria, he felt like eating something. He entered and had a meal. When he had finished he got up and went over to the counter and asked the waiter how much he owed. ''No charge father," he said. "I consider it a service to the Lord." Now, there comes a day when a poor man who was displaced and beaten up by a band of hooligans was searching for a place to take refuge. For safety he ran into the priest's house. The priest in charge came and asked the man, ''What is it? How much are you going to pay for staying here?" And the poor man responded gently, "Receive without charge and give with- out charge." Dear readers, the relationships that link us together in human society are based on con- tracts: I give you this and you give me that or you do this for me and I will do that for you. So, inevitably life is about duties, pay-offs, and getting the quid pro quo. The life of human society with God is radically different. God deals with us in gifts without strings. Our response then is not one of "paying back" but one of spontaneous praises and thanks for His goodness. God has given us many gifts in life; wealth, intellect, wisdom, creativity and so on. God did not ask us for anything in return. The only way we can show our joy and gratitude is by giving Him thanks and praise. Yet, we have never seen God to express our feelings. Hence, the only possible and efficient way of achieving this purpose is in our neighbour whom we meet on our journey through life. There are many people around us who might There are many people around us who might need our help and support because nothing today is given or done freely. Everyone wants to compensated in one way or another. No one cares. God has shown us what an authentic life means. It means sacrifice imbued in love. That is, love of neighbour, friends, as well as God's creation. And how do we get to express this love for others? It is only through the little ways of sharing what God has given us with our brothers and sisters who might be in need of our sensitivity. In view of this, and the present socio-economic and religious situation of life that effects our African countries, Tangaza Vision has as a response and a reaction focused this present edition on spiritual and socio-religious matters. Our challenge is to give from what we have received without regard for payment or with any kind of reservations. How many times in our lives have we received a gift or help without charge? How many times have we given and requested payment? As we have just celebrated the feast of Christmas, the Tangaza Vision encourages us to remember the Lord's forgotten peo pie. We are called to bring them happiness, joy, peace of mind and hope. Our proclamation of the feast we have just celebrated should be holistic in nature. Moreover we should always be faced with the challenge "To receive without charge and to give without charge." We hope that your celebration of Christmas was a joyful one and that 1998 may be a happy a blessed year for you. •
Tangaza Vision ( The light has Dawn)
(Tangaza University College, 1998-05) Tangaza University College
One of life's most crucial question which has often been asked is: where do we find inner peace in the midst of a troubled and troubling world? Every time and everywhere we see wars, violence of all kinds and abandonment. Whenever we see pictures of refugee children on TV or even hear stories of their tragic loss of parents, We were moved with tears. Abandonment could as well be experienced in our countries in various ways and forms. Many a time in our daily bulletin either in the front, center or back page, local newscasters have never fail to tell of new born children being abandoned on doorsteps or elsewhere, their parents being nowhere to be found. Moreover, in the lives of many ordinary people, evidence is there of people being abandoned emotionally by families or friends. All of these lacks inner peace. Preoccupied with the thoughts and worries about these traumatic experiences we are drowned in the big ocean of our thoughts. Such that, they blinds us to the immediate graces that fill our day, to the God who is always revealing himself in all creation. We therefore, lack that wisdom that should enable us see God where he may be found. Today, the only answer we have is Christ who in his own humanity has tasted abandonment or hurt. He is like us in all things, but sin. Yet in the faces of these, his response was not to despair. Instead, he showed and expressed his wonderful belief and self surrender in the Father's loving kindness. But he did not trust in vain, because he was raised to glory. Thus, becoming the consoler of all who have been abandoned in one way or the other. He is the "way" for the poor of this age who might feel neglected or isolated. By ~ sending his Holy Spirit, he also invite us to reach through the darkness and grasp the life giving hand of God. Hence, as a small sign of gratitude to God for his gift of the Holy Spirit to us, Tangaza Vision Magazine have decided in this issue to focus more on the aspect of moral and spiritual issues with special attention to the Ordinary situation in our world of today. Being the magazine of a theological, social, educational and Spiritual formation, that should not be neglected. We are called to be bearer and witness to God''s Spirit in the world around us. We are not to be timid Christians or theologians nor are we to saunter in this great mystery of life. If we can in our daily prayerful relationship with God, grow confident of his everlasting presence and love for us, then, our gratefulness for his gifts of Holy Spirit becomes manifest. Finally, our Special thanks to all our writers and to all who in one way or the other has contributed to the success of our past and present publications. We wish all, a happy and graceful year of the Holy Spirit.
Blessed J. Bakhita Formation Centre A Project for Southern Sudan
(Tangaza University College, 1998-09) Regueyra., Gilbert Petersen
Rumbek and Bahr el Gazal are traditional Chatolic Areas in Southern Sudan. The Sudden expulsion of missionaries, the absent of a strong Sudanese priesthood and the destruction of long years of war, adding interfactional and inter-ethnic fighting, slave raiding from the north in some areas, and associated famine, have left the Catholic Christian community very fragile in many regards. Msgr. Caesar Mazzolari, Apostolic Administrator for the diocese of Rumbek and Wao in the absence of a bishop, works from a small base at Mapuordit, near Akot in the revitalization and rebuilding of the Church, especially in the Rumbek, Aweil and Gogrial areas that constitute a special challenge. For contributing in the reconstruction in the reconstruction of Sudan, Blessed J. Bakhita Formation Centre is training Sudanese Catechists, Seminarians and Teachers who commit themselves to return to Sudan to participate in the integral development of their own people. This Centre is the concrete answer that Rumbek Diocese is given to the Sudanese people in the South. It reflects the Pastoral concern of the Diocese for facing the challenges through the formation of Pastoral Agents, giving hope for a real reconstruction with Justice, Peace and Reconciliation. This report is based on information collected during the experience of two months and three weeks I had at Blessed J. Bakhita Formation Centre in March, June and July 1998. Information obtained thanks to the collaboration of the Administrative Staff, teachers and students who were open and accessible all time, showing a especial spirit of friendship and companionship. The report is structured in 6 chapters: Background of the Project, Objectives of the Project, Activities of the Project, Resources of the Project, Finances and Budget and the last Chapter with Short and Long term strategies, Strengths and Weaknesses and Comments and
Street Boys Rehabilitation Centres Of Don Bosco Boys
(Tangaza University College, 1998-09) Shinato, Haile Gebre
We cannot deny the social problems that are prevalent today everywhere in the world, whether they are in the northern hemisphere or the southern part. One such problem in our continent is the increasing number of street children. Children are confronted by the situation that are beyond their strength that lead them to street life. Some of the causes to their situation are: hunger, diseases, poverty, war, harsh weather conditions and displacement. In Kenya only there are about 60 thousands of street children roaming streets. At the same time there are 260 governmental and non-governmental organisations involving themselves with different objectives, in an attempt to address this problem. There are organisations that are showing their mercy by helping these children, NGOs and church organisations. Many of Catholic church activities have entered into the struggle against crisis of street children. They are involving themselves in rehabilitation programs or by giving food and clothes. Salesians are among the good Samaritans who give possible means (structure) to the street children to improve their lives and help to form the future of these children The Salesians of Don Bosco are a religious Institute in the Roman Catholic Church catering for the education of the youth, especially the poor and abandoned. They came to East Africa that is, Kenya, Tanzania and Uganda in 1980. They identified as a social problem, thousands of children struggling for survival. The children were forced to leave their homes and their dear ones due to one reason or the other. The spirit of Don Bosco could not close the door and eyes to this social need. Since Salesians are allocated to the youth through their charism their close contacts and loving hearts have been invested in the life of hundred of children. This paper reflects on the street children rehabilitation centres of Bosco Boys that are run by Salesians sheltered under the umbrella of Catholic Church of Kenya. My concern in this essay is more about the background of Bosco Boys, the objectives, the activities of the project and the strategies of project including my recommendation.
Long holiday exposure
(Tangaza University College, 1998-09) Ngirigaca, Margaret
The aged have played a great role in the society to uphold it and to cause continuity of customs and cultural values that have given people their identity. The wisdom and many experiences are still useful to the present and future generations. The aged have spent their lives, time and energy to provide for their children (younger generations). They have sacrificed their utmost resources trying to secure/ create a better future. The challenge is for all of us to show gratitude for all that they did and treat them with respect. Not only because of what they did but because of who they are. In welcoming the aged, supporting, caring and respecting them we are doing it to Jesus who will judge us according to how we treated the poor among us and especially the marginalised. Aging is a biological fact that brings forth many problems; physical, economical, emotional, social, spiritual, etc. It is a time of strain for the individual, family and society. Today due to the consequences of old age, the aged are looked at as liability by the younger generation. In our modem world with all the complexity and advancements of technology, we are facing many realities which never existed few decades ago. One of such realities is the rapid rising number of the aged people. Advancements in medical science have made it possible for many diseases regarded as 'killer' to be controlled. As a result many people live longer. Well, long life for me is something very paradoxical. It is a gift and a struggle both for the individual and for the society. Many aged people suffer frail health, mental retardation, etc. They suffer a lot of loneliness and isolation. Modem era has come forth with many changes that has caused total or partial disintegration of the extended and nuclear families. As a result, many aged persons are left alone in their homes. This is a disadvantage for the aged who suffer the loneliness and for the young who are not able to profit from the experiences and wisdom of the aged. Yet, amidst these struggles, long life is still a gift. With disintegration of family unit, many values about life are also lost. The young generations no longer look at the aged with reverence for their wisdom and experience. Instead, they think of the aged in terms of problems and needs. Following the new cultures of individualism and scarcity of resources, many people try to push aside and ignore the needs of the needy. Many aged people are abandoned and not given chance to live peacefully their last phase of life. This fact finding report is meant to show the main problems and challenges facing the aged and suggesting one way of addressing the challenge. This is based on my long holiday experience at Nyumba ya Wazee, Kasarani. I worked here trying to inform myself on the Purpose, Objectives, organization and, short-term and long-term Strategies of the project.
Fact Findings Report On; Conflict and Reconciliation among Acholi and Nadi, Sudanese Refugees Settlement, Adiumani - Uganda.
(Tangaza University College, 1998-09) Silvio, Francis Okeny
For nearly three decades the Acholi and Madi communities had lived together having some common customs, traditions and beliefs. However, during the last ten years these particular communities have been engaged in conflict and disagreement due to political situation in Sudan. Therefore, my main aim of carrying out this study is to try to find a way, to bring harmony and reconciliation through their good and harmonious traditions, customs and cultures. The values that had made them live together in unity for many years in the region of South Sudan. Today these particular communities have taken refuge into Uganda due to the current civil war that had torn the Sudan into pieces. These communities experience difficult times in their lives Before taking refuge into Uganda, conflicts and disharmony brought division among them following the massacre that emerged between them These conflict continuos even in the refugee camps, and this had drawn my attention and concern to find some ways of reconciliation and unity among them. I will focus on traditional process of reconciliation and its values taking into consideration what they have acquired from Christian values and what did not help them in their Christian lives. Thus, some of the traditional values of reconciliation will help us as missionaries in the process of inculturation. Throughout this past years we had a lot of scandal from the Christian point of views, following the massacre that happened among the most African Christians above all among the Catholics. E.g. in South Sudan, Rwanda, Burundi etc. The work is divided into two parts with segments, according to tangaza methodology of SEE JUDGE and ACT. In the first part of my work I tackled the historical, social, religious and political background. The other segment tackled the actual conflict situation and its cause. In the second part I tried to analyze the situation of the people involved in the conflict and interviews about traditional reconciliation process including the symbols. The last part I looked at theological and Christian approach and how to consider inculturation process from the traditional point of view, in order to find ways of building reconciliatory community of peace and harmony. I also gave some recommendation, observation and comments.
Habitat for Humanity Kenya
(Tangaza University College, 1998-09) Gaiti, Athiru
When we look at the statistics about housing conditions in the world, and especially in Africa, we wonder how it comes that the issue of shelter is generally overlooked by the majority of the agents of development. Strange enough, despite its implications on all the aspects of human life, shelter in seldom considered a priority. And yet, shelter does not only mean a roof and walls, i.e. protection against rain, cold, heat, and dust. Rather, it also provides security, privacy and space for carrying out socio-economic activities which are necessary for survival, comfort and happiness of human beings.2 The project we are about to illustrate deals with housing for the needy in rural Kenya. Actually, rather than a project, it is more of a shelter ministry geared towards integral human development. A Christian organisation, Ilabitat for Humanity International, runs world-wide a self-help housing program in partnership with local communities of people in need. Such a partnership is actualised through the mediation of two other different levels of the organisation, i.e. regional (Africa and Middle East) and national. Vision, mission, and goal are the same at all the levels, and the partnership grants financial support; however, the program is community based, run at the grass roots and this means a process of adaptation. During our long holidays, we had the chance to work for two months and a half in one of these community in Kenya, namely Kirindine, which is one of the branches of Athiru Gaiti affiliate to Habitat for Humanity Kenya. This chain of partnerships which links the small local community to a world-wide organisation makes it difficult to report with linearity goal, objectives, strategies, activities at Kirindine. The question is that to understand the local project we need to present also the policies made at national and international level, because many aspects are in common and derived from there. Nevertheless, there is also a strong local component that gives a peculiarity to each community. Moreover, the same case applies to the level of Athirit Gaiti affiliate: whereas some aspects of the program are in common between all the branches, others are very typical of each one of them. This is why we cannot report only about what we have seen at Kirindine; it is necessary to give an overview of all the Habitat for Humanity program. /Thanks to the collaboration and the materials found at Habitat, our observation wa enriched with plenty of data, analyses, insights, and explanations. So much so, at it has been challenging to re-organise all the materials we got. The present report owes a lot to those documents and we are extremely grateful for the openness, transparency and sincere friendship found in the members of staff both at Kirindine and Nairobi.
Street Children in Kawangware
(Tangaza University College, 1999) Njogu, Pauline
Most of the children in the streets have no homes or have run away from their homes. TheLspend their nights in the shade of shops and theatres. They eat what others give:or coilect the left ovei food from behind the hotels. They have no idea of 4-,2 what is-going to happen,the next moment or about their future. The children of the streets and slums have no way of getting education.y0eir hopes are unfulfilled. Society regards theme's ineligible to be called human beings. It is not their choice to be _called street children or parking boys/girls..that is what society has labeled them. The aim of the-youth.project in kawangware is to promote basic education for the adults and the youth that are in the slums. Through Shileaucation,the youth are able to understand life, their dignity and their rights in society. The boys and girls/ Who are they? Koinonia community is a group of African lay Christians founded l984with the aim of promoting community sharing in material and spiritual aspects of life and working towards the development of the society at large It is through this vision that Koinonin community identified the problem of street children in Rinitacttellite where they actually have their center located. So Koinonia who are studying in the various government schools in leawangware)( have a greater chance of forming themselves as educators. They are able to understand and analyze the various problems of the society. Through the youth the project is playing a great role in educating theteeple-ef-the down-trodden/Society. It is the dream or the kisAtli KC /O communify-youthaganizatiren to participate in fftlfilling the dreams of the unwanted, marginalized people of the slums.
Tangaza Vision (Religious Life in Africa Today)
(Tangaza University College, 1999-05) Tangaza University College
Socrates, a philosopher, said that a life that is not examined is not worthy living. For a number of reasons, religious life needs to be examined and re-examined in order to hold its value in society. lt is from this premise that this issue of the Tangaza Vision found its theme "Religious life in Africa today". Pastoral ministries have widened their horizons due to the dynamic nature of society. Fr. Taratara who is involved in refugee ministry in North Western Tanzania, reflects on the situation in the camps. The reflection could be stressing but it puts us into the context in which we' as religious are operating, Sr. Kerber challenges us to live the here and now. With papers to submit. sometimes at the last minute, lectures to attend, apostolate in mind, exams approaching or, for others. papers lo mark, students to tutor/supervise, schemes of work and lesson plans to make it is "understandable" that you could forget to be here and now. To learn to be here and now calls for your metaphysical identity - Who are you? Our identity as religious is fundamentally marked by the evangelical vows we pronounce namely chastity /celibacy, obedience and poverty. A number of articles in this issue are based in these three vows. You will notice that there are more articles on chastity/celibacy. We have purposely published all of them. Perhaps you will discover the reason for so doing after going through them.
Primary Health Care! Community Based 'Wealth Care Programmes
(Tangaza University College, 1999-09-15) Munyu, Mary
The aim of this progrmume was to identify Primary Health Care within Gilgit Division and create awareness to the public, particularly to the communities starting from the grass-root The programme embraced good teamwork from all the ministries involved under the coordination of the Public Health Coordinator. In creation of awareness seminars, workshops and meetings were held with various topics covered as mentioned under the progranmie activities. Indeed, this gave a lot of insight on the primary health care conditions, thus equipping the persons with proper information to disseminate to the community Various means were used for publicity being verbally through the chief s baraza and church' s. These helped greatly in increasing awareness to already sensitized community By now, they have learnt that teamwork involves collaborating with other persons/personnel in the division for effective implementation of the programme. 'This means not only focusing on health but also socio-economic well being of the target group, in order to empower them to be more self-reliant among themselves and thus improvement to their standard of living.
Good Samaritan
(Tangaza University College, 1999-09-15) Ferreira, Antonio Manuel Nunes
AIDS; the new scourge is taking the life of many human beings every day in the world. It is really a hidden sickness, we never know who is infected! The age is not a barrier for the disease, neither the colour nor religion. It affects everybody: rich or poor alike. Today we find many people that fall in this difficult situation. Each one has his/her own history of love and hatred, of joy and suffering, of desolation and hope. HIV/AIDS is the problem affecting millions of people in the world. In Africa the number of cases is increasing day by day. The lack of information about the issue and the traditional practices, together with uncontrolled sexual behaviour, creates the fertile soil for the growing and proliferation of this disease. The Christian group 'Good Samaritan" tries to be as a light in the darkness and as the salt of the earth (Mt 5.13-16). The members of this group are the "Good Samaritans" of our days, taking care of those who are laying on the streets with the "leprosy" of our days I will look at the statistics of this widespread disease in the world, before considering the number of people infected in Africa, Uganda, and Gulu. 1 will also present how this group is touching the people, including its organisational and financial structures. I consider this research like a rose to be offered to the group "Good Samaritan". A rose like the one I was given when I started this work in Gulu. A rose that can symbolise the beauty and hope in life, and the many thorns experienced by those who are living with HIV.
Small Homes Development Programme For Disabled Children
(Tangaza University College, 1999-09-15) Nanyama, Josephine
A small home is a simple building constructed to accommodate between six and fifteen disabled children. The number may go as far as twenty five in some of the homes. It is a hostel type of accommodation within or very close to a primary or a secondary school. The children are looked after by a house mother creating a family like atmosphere. The community around play a very important role in the growth and sustainability of the home. The community sustains the home by getting involved in the building process, being responsible of the provision of food and other costs of running the home. It is a convenient place for children to receive regular visits from the physiotherapist and other medical personnel to ensure that they have correct treatment and equipment. Before the introduction of small homes, the children used to stay in big institutions such as Moi children's home where there was very little attention and care due to the big number. The condition of most of the children was becoming worse and there was little to be shared among themselves psychologically. The schools near the institutions were flooded with disabled children and it was hard for such schools to participate in normal activities like other schools. Since the disabled were many, there was little competition among themselves which resulted to poor performance. This led to the rise of small homes which came up after various consultations made among interested people from different Dioceses and representatives from other social welfare organizations. I managed to go round all the small homes in the Diocese so what I have written here is my personal experience for two full months. The methodology I used in putting down my experience was participatory observations and interviews which were directed tgrthe coordinator, members of the committees the house mothers of different homes and parents of the children in the home. v
Fact-Finding Report On Barpello Help-Age Project
(Tangaza University College, 2001-09) Mlitio Nzioka, Cecilia
The perception of old age is a period of decline in which human and social inadequacy is taken for granted. Older people suffer not only by being deprived of human contact, but also from abandonment, loneliness and isolation. As their interpersonal and social contracts are diminished, so their lives are correspondingly impoverished; they are deprived of the intellectual, cultural stimulus and enrichment they need. The question of who is old has different perceptive in Kenya. Indeed, when we talk of an old person immediately we think of our grandparents or any old looking person. For to many of us, an old person is anybody with grey hair, wrinkled face, difficulties in walking, talking, eating and getting sick quite often. They tend to have eye problems and at times become blind and have other old age complications. In order to ensure the political, economic and cultural recognition of old people it has been necessary to bring to the fore their issues and hence the present attempts to raise sensitivity. My experience among the Pokot community gave me an opportunity to realise elderly people's situation. My area of interest was to see and participate in the involvement and the transformation of the old people's lives in the East Pokot. After interviewing several people in the area, they told me that. an old person in Pokot is a person who has lived or existed for a relatively long time or advanced in years. He or she has wisdom and knowledge about the society. In African traditional setting, the elderly people had great respect, and care in their families and in the society at large. They were important and respected because they were closer to the ancestors. Everyone had the responsibility of caring for the old people. The extended families took care of them. Girls would stay with their grandmothers and the boys with their grandfathers. The whole community was very sensitive to the needs of the aged. It was considered as a serious offence, to abandon parents and elders, especially when they were old. People believed that the words of the old people were potent, they could bless or curse. For that reason, the family continued to love and to nurture them until death. They did not regard being with them as wastage of time, but they showed them love and compassion respectively. All the same, the older generation had some duties to perform in the society. They were considered to be a source of wisdom and they passed it to the younger generation
Memory, Prophecy and Commitment
(Tangaza University College, 2002) Tangaza University College
On this day in the most solemn manner around the Eucharistic Lord, united with our Lord and Master, we open the doors of this College that is "on the threshold of sweeping change" (Fr. Shorter, Principal'e Annual Report 2002, p. 1). The "Tangaza Extensions" will soon be complete. The Institutes (4 of them), except Theology, will shift to the new building at the end of this Semester. Two more new ones might soon be joining the College taking up their offices and classrooms in the new extensions. "It will then be necessary to go through a period of consolidation" (Principal 's Annual Report 2002, p. 1). It is a period of reinforcing, a time of strengthening the college of taking stock of things, of clarifying better the details of our functioning, of strengthening the bonds that exist between the various sectors, programmes, and institutes of the College, without however forgetting to look forward. It shall be a period in which we shall remember the past with gratitude, look forward to the future with great confidence, and live the present with enthusiasm and greater commitment. It is a time of memory, prophecy and commitment.
Tangaza Vision ( The New Vision)
(Tangaza University College, 2002-05) Tangaza University College
Editorial hat goes around comes around. It is always nice to meet with friends but • difficult and painful to part. I guess this is the feeling for most of us here in • Tangaza these days. We are coming to the new vision and the end of the age of a well-rounded and self-enclosed system. Within every system and its meta-narra tive, everyone and everything has its fixed place and defined role. There are those who belong at the centre; they embody most fully the ideals of the system and share its aspirations. It is they who deter mine the way forward and decide what is central and what is peripheral. They tell us who belongs to which level in the social, po- litical and ethnic hierarchy. They are the guardians of the status quo. Tangaza Col lege is a radical questioning of this system. Women and men are walking and working together; colour is a thing of the past. In theology the viewpoint of the outsider is becoming normative. It is now 15 years since Tangaza College came into being. Time has just come and gone. A lot has been achieved in these years of the college's existence, but as the eye al ways seeks to see further than before, the vision of Tangaza has yet to reach its peak. The magnifying glass proves to us that a lot more lies ahead of this college. ~----- --- --- -- -- -- There is no doubt that the college is go ing through a big transition period. A lot of changes have taken place within a short pe riod of time: the changing of the affiliation programme from the Roman Urbaniana University to the Catholic University Of Eastern Africa, the coming of the new Prin cipal, the new building, the increasing num ber of students and faculties yet to be introduced. Of course we have every rea son to rejoice over all this. However as with any other human institution, a lot of ques tions might be ringing in some people's minds, questions relating to the original vi sion of the college preparing young reli gious for their future ministries. How is it going to be under the new administration? Is Tangaza becoming a private university? And many more questions of this kind. As we both welcome and say goodbye to some of our great lecturers and to the Principal, we remember that we all have a role to play in the new Tangaza. Tangaza Vi sion gives you some new insights about the future of this great college. May God's blessings shower upon you all, especially during this coming long-term break.

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