Mexico City, Mexico, Jun 11, 2020 / 12:55 am (CNA).- Abortion clinics in Mexico City are reporting decreases in abortion by as much as 40% due to the coronavirus lockdown.
The Mexican daily El Universal reported June 7 that measures implemented by the government to stop the spread of the coronavirus have prevented pregnant women from getting to abortion facilities.
The article laments the delay of imported contraceptives and abortion pills, as well as the situation of women from outside Mexico City, who have not been able to travel to the Mexican capital to get abortions.
Abortion on demand through 12 weeks gestation has been legal in Mexico City since 2007. However, abortion is restricted in other parts of the country to varying limited circumstances, such as rape, incest, danger to the life of the mother, fetal non-viability or deformity.
Alison González, spokeswoman for Pasos por la Vida (Steps for Life), which organizes the March for Life in Mexico City every year, said that it is “incredible that given the times we’re living in there are institutions that only think about abortion.”
Speaking with ACI Prensa, CNA’s Spanish language news partner, González said that “some international organizations exert pressure to introduce this type of procedure instead of promoting public policies in all countries to end the true causes of abortion.”
“For example, this is what ought to be promoted: access to education–because at least in Mexico it’s insufficient, low quality and not equal for everyone–having comprehensive maternity insurance for all pregnant women, and job opportunities for women,” she stressed.
Also needed, she said, are “access to childcare services, poverty reduction, vouchers for early childhood products, support programs for pregnant women, and housing plans for women in vulnerable situations.”
Instituting these policies, she said, would lower abortion rates by offering real solutions for women, rather than “ideologies or impositions that come from abroad," González said.
“Women must be protected, accompanied and supported so that they can experience integral personal development within their family,” she said.
María Lourdes Varela, director of 40 Days for Life in Ibero-America, criticized “the strong push for abortion at home during the pandemic.”
“We’re asking people not to see children as the enemy,” she said. “If there are more babies, they should be welcomed as they are human beings who deserve the same rights and opportunities as we do.”
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Members of the Sts’ailes First Nation at Holy Rosary Cathedral last year for the first Mass to integrate a First Nation language. A Cardus report presents the voices of Indigenous Canadians speaking about their faith and distinguishing it from the traditional spirituality they’re often associated with. / Photo courtesy Nicholas Elbers, 2022
Vancouver, Canada, May 17, 2023 / 14:15 pm (CNA).
A groundbreaking report published by the Ottawa-based Cardus Institute has given voice to Indigenous Canadians who are frustrated by secular society’s unawareness of — or unwillingness to accept — the fact that almost half of them are Christian.
“I find that insulting to Indigenous people’s intelligence and freedom,” Catholic priest Father Cristino Bouvette said of the prejudice he regularly encounters.
Bouvette, who has mixed Cree-Métis and Italian heritage and now serves as vicar for vocations and Young Adults in the Diocese of Calgary, was one of 12 individuals interviewed by Cardus for the report “Indigenous Voices of Faith.”
Father Deacon Andrew Bennett, left, leads a post-production discussion by Indigenous Voices of Faith participants. Photo courtesy of Cardus
Prejudice against Indigenous Christians has become so strong, even inside some Indigenous communities, “that Indigenous Christians in this country right now are living in the time of new martyrdom,” Bouvette said.
Although that martyrdom may not cost them their lives, “they are ostracized and humiliated sometimes within their own communities if they openly express their Christian or Catholic faith.”
Statistics Canada reported last year that the 2021 census found that 850,000, or 47%, of Canada’s 1.8-million Indigenous people identify as Christian and that more than a quarter of the total report they are Catholic. Only 73,000, or 4%, of Indigenous people said they adhere to traditional Indigenous spiritual beliefs.
In a new report, Cardus wants to “amplify the voices of Indigenous Canadians speaking for themselves about their religious commitments, which sometimes clash with the typical public presentation of Indigenous spirituality.” Photo courtesy of Cardus
Ukrainian Catholic Deacon Andrew Bennett, program director for Cardus Faith Communities, conducted the interviews for the think tank last fall. He published his report in March at a time when Canadian mainstream media and many political leaders continued to stir division and prejudice through misleading commentary about abandoned cemeteries at Indian Residential Schools.
The purpose of the report, he writes, “is to affirm and to shed light on the religious freedom of Indigenous peoples to hold the beliefs and engage in the practices that they choose and to contextualize their faith within their own cultures.”
Too often, however, “the public narrative implies, or boldly declares, that there’s a fundamental incompatibility between Indigenous Canadians and Christianity or other faiths,” Bennett said. “[M]any Indigenous Canadians strongly disagree with those narratives.”
Father Bouvette is clearly one of those.
“We did not have Christian faith imposed upon us because of [my Indigenous grandmother’s] time in the residential school or her father’s time in the trade school that he was sent to,” Bouvette said. “No, it was because our family freely chose to receive the saving message of Jesus Christ and lived it and had continued to pass it down.”
Bouvette said his “grandmother was not tricked into becoming something that she didn’t want to be, and then tricked into staying that way for 99 years and 11 months of her life. She was a Christian from the day of her birth, and she remained a Christian until the day of her death. And so that was not by the consequence of some imposition.”
Nevertheless, Canadians continue to labor under a prejudice holding the opposite view. “I do believe that probably the majority of Canadians at this time, out of some mistaken notion of guilt for whatever their cultural or ethnic background is, think they are somehow responsible for Indigenous people having had something thrust upon them that they didn’t want,” Bouvette said.
“We did not have Christian faith imposed upon us,” Father Cristino Bouvette says in a Cardus report on Indigenous faith. Photo courtesy of Cardus
“But I would say, give us a little more credit than that and assume that if there is an Indigenous person who continues to persevere in the Christian faith it is because they want to, because they understand why they have chosen to in the first place, and they remain committed to it. We should be respectful of that.”
The executive director of the Catholic Civil Rights League, Christian Elia, agrees and says society should grant Indigenous Catholics the respect and personal agency that is due all Canadians.
“Firstly, I am not an Indigenous person, so I cannot speak for our Indigenous brothers and sisters, but neither can non-Indigenous secularists who choose to ignore that Indigenous people in Canada continue to self-identify as Christian, the majority of these Catholic,” Elia said in an interview with The B.C. Catholic.
He said his organization has heard from many Indigenous Catholics who are “growing weary of the ongoing assumption that somehow they have been coerced into the faith, that it is inconceivable that they wish to be Catholic. This condescending attitude must stop.”
Deacon Rennie Nahanee, who serves at St. Paul’s Indian Church in North Vancouver, was another of the 12 whom Bennett interviewed. A cradle Catholic and member of the Squamish First Nation, Deacon Nahanee said there is nothing incompatible with being both an authentic Indigenous person and a Catholic.
“I’m pretty sure we had a belief in the Creator even before the missionaries came to British Columbia,” he said. “And our feelings, our thoughts about creation, the way that we lived and carried out our everyday lives, and the way that we helped to preserve the land and the animals that we used for food, our spirituality and our culture, were similar to the spirituality of the Catholic Church.”
“I believe that’s why our people accepted it. I don’t think anybody can separate themselves from God, even though they say so.”
Interviewed later by The B.C. Catholic, Nahanee said he is not bothered by the sort of prejudice outlined by Bouvette. “People are going to say or do what they want,” he said.
Voices of Indigenous Christianity
Bennett, program director of Cardus Faith Communities, interviewed 12 Indigenous Canadians, most of them Christian, about their religious commitments, “which often clash with the typical public presentation of Indigenous spirituality.” Here is a selection of some of their comments:
Tal James of the Penelakut First Nation in Nanaimo spoke about the relationship between Indigenous culture and his Christian faith:
Tal James and wife Christina. Photo courtesy of Project 620 – James Ministry
“I think … that our [Indigenous] cultures were complete, and in Jesus they’re more complete. I think that’s a big thing and a big step for a lot of us. You’re going to have a lot of non-Indigenous people look at you and question your actions based on your Aboriginal heritage. Don’t take that to heart. They’re the ignorant ones who don’t want you to flourish. Those of you who are Christians, First Nations Christians, you come to the table with the same gifting that non-Aboriginal people have. For them to say, ‘We want to make room for you at the table,’ correct them. You are already at the table, and encourage them to step back and allow your gifts to flourish. Because it’s one in the same spirit.”
Rose-Alma McDonald, a Mohawk from Akwesasne, which borders New York, Ontario, and Quebec, talked about re-embracing her Catholic faith:
Rose-Alma McDonald. Photo courtesy of Cardus
“I surprised everybody, including myself, in terms of embracing Catholicism after 20 years away. So I’ve had a few epiphanies in the sense that this is why my mother made me do so much in the church growing up. When I’m working, volunteering, and doing stuff in the church, I remember that. I keep remembering I’m Catholic and I’m still Catholic. I will stay Catholic because of the way I was raised.”
Jeff Decontie, a Mohawk from the Algonquin First Nations who lives in Ottawa, talked about being a person of faith in a secular world:
Jeff Decontie. Photo courtesy of Cardus
“Secular worldviews can sort of eat up everything around them and accept a whole wide range of beliefs at the same time. For example, you have the prevailing scientific thinking alongside New Age believers, and people in society just accept this, saying, ‘Oh, whatever it is you believe in, all religions lead to the same thing.’ No one questions it. How can these contradictions coexist? … Then we ask an [Indigenous] elder to lead prayer? Any other religion would be a no-no, but you can ask for an elder who’s going to pray a generic prayer to some generic Creator, and it’s not going to ruffle any feathers. I think that’s the danger of secular thought creeping into Canada: It goes unnoticed, it’s perceived as neutral, but at the same time it’s welcoming a whole wide range of beliefs. And it doesn’t just influence Indigenous thought. It’s influencing Christianity.”
Rosella Kinoshameg, a member of the Wikwemikong Reserve on Manitoulin Island in Ontario, spoke about being Indigenous and Catholic:
Rosella Kinoshameg. Photo courtesy of the Catholic Register
“Well, I can’t change being Indigenous. That’s something that is me. I can’t change that. But to believe in the things that I was taught, the traditional things, the way of life and the meanings of these things, and then in a church, well, those things help one another and they make me feel stronger.”
This article was originally published May 10, 2023, in The B.C. Catholic, a weekly publication serving the Catholic community in British Columbia, Canada, and is reprinted here on CNA with permission.
Managua, Nicaragua, Mar 5, 2019 / 07:01 pm (CNA).- The Nicaraguan bishops said Monday they have not been invited to mediate in the renewed dialogue between the government of President Daniel Ortega and the opposition Civic Alliance for Justice and Democracy.
Anti-government protests in the country began in April 2018. They resulted in more than 300 deaths, and the country’s bishops mediated on-again, off-again peace talks until they broke down in June.
A new round of dialogue began Feb. 27 at the INCAE Business School in Managua.
Attending the start of the talks as witnesses and as “a gesture of good will” were Cardinal Leopoldo José Brenes Solorzano of Managua and the Apostolic Nuncio to Nicaragua, Archbishop Waldemar Stanislaw Sommertag.
The bishops’ conference stated March 4 that “in this historic moment our greatest contribution as pastors of this pilgrim Church in Nicaragua will continue to be to accompany the people in their suffering and sorrows, in their hopes and joys, and lifting up our prayers of intercession so that Nicaragua may find civilized and just ways for a peaceful solution in view of the common good.”
At the end of the Feb. 27 session of the peace talks, a statement was read which reported the approval of 9 out of 12 proposed points, without specifying what these were.
The talks continued Feb. 28 and March 1, with the agreement to continue meeting March 4-8. In addition, it was indicated that the goal is that “the negotiations conclude as soon as possible.”
Nicaragua’s crisis began after Ortega announced social security and pension reforms. The changes were soon abandoned in the face of widespread, vocal opposition, but protests only intensified after more than 40 protestors were killed by security forces initially.
Anti-government protestors have been attacked by “combined forces” made up of regular police, riot police, paramilitaries, and pro-government vigilantes.
The Nicaraguan government has suggested that protestors are killing their own supporters so as to destabilize Ortega’s administration.
The Church in Nicaragua was quick to acknowledge the protestors’ complaints.
The pension reforms which triggered the unrest were modest, but protests quickly turned to Ortega’s authoritarian bent.
Ortega has been president of Nicaragua since 2007, and oversaw the abolition of presidential term limits in 2014.
The Church has suggested that elections, which are not scheduled until 2021, be held in 2019, but Ortega has ruled this out.
Ortega was a leader in the Sandinista National Liberation Front, which had ousted the Somoza dictatorship in 1979 and fought US-backed right-wing counterrevolutionaries during the 1980s. Ortega was also leader of Nicaragua from 1979 to 1990.
This article was originally published by our sister agency, ACI Prensa. It has been translated and adapted by CNA.
Lima, Peru, Mar 24, 2020 / 10:00 pm (CNA).- With their country under a nationwide stay-at-home order, parishioners at Saint Anthony of Padua parish in Lima, Peru, approached their pastor, Fr. Enrique Díaz, with the idea of exposition of the Bles… […]
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