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Hearing Peace

Many churches and missionary societies approached peoples, who were named “Indians” generally in former times as they were people, backward in their development. In Latin America something started new by laying out the Bible not for but with the disadvantaged peoples.

Until before a few centuries, military dictatorships were in power in most of the states of South and Central America. First the churches tried not to scandalise to put their scope of action not in danger. The only thing that counted for the governments was what brought profit, the poor parts of the population became even poorer and more lawless. But didn’t go Jesus to the poor and outsiders?

First Priests worked on the assembly lines of the factories side by side with the congregation members and shared their daily routine. Pastors moved to smallholder families and tilled the fields by handcraft with them. They spoke of the mission of “Convivência”, of co-existence. In the evenings the Bible was read together, in a new way: Considering the experienced injustice and inhumanity. And in anticipation of that the Bible has to say something on their existence. Not only to the individual person, not only for salvation, but also for the salvation of the community who suffers from exploitation.

New gained Hope: Mission of “Convivência”

The answers found shook the hierarchical structures. Also in the own churches. The power which lies in the solidarity of the disadvantaged came into view. Many have been arrested by saying their brave opinions. But the new hope gained remained.

And the Guarani, Quechua, Yanomami and many other indigenous people? They were needless from an economic point of view. They have been resettled or displaced by force where they troubled the spread of “progress”.

As 500 years before their displacement and exploitation begun through Europeans, only a few church officials took action against it. Many even justified their repression.

The now upcoming “liberation theology” in the slums and rural areas, motivated Christians of different denominations also to share the life with indigenous communities. They took it as a sign of appreciation first of all. Now they weren’t bossed around or instructed as half wilds patronisingly, to the contrary, firstly the new Missionaries wanted to learn from them. And it was a sign of solidarity. If strangers appeared again who wanted to go past the limits through the power of their function or backers, weapons or money, then suddenly there were “annoying” people who stood by the native’s side advising.

As in 1994 the Evangelical Church of the Lutheran Confession in Brazil appointed me into a team of the people Kulina, the Brazilian military dictatorship was taken over by democracy already for nine years.

Disparaging View – Indigenes as People of the Third Class

But the attitude towards indigenous people had only changed in a few minds. I got to know many Brazilians who considered themselves as morally correct but didn’t feel anything by talking about Indigenes like people of the third class, by discrimination and indignity or when they have been cheated out of some money. Fisheries invaded regularly the territories of the Kulina and filled their fishing nets for days. That there was something written down in the constitution that such invading forbids – who cared?

Also I lived with Kulina families in different villages, shared their daily routine and learned how to live a good life with axe, fishing net as well as bow and arrow. Patiently they taught me in their language and I got a first view into their tribal knowledges. Furthermore it became clear to me how far they had accepted the prejudices against them. As the most elders either read or wrote, they believed in the opinion that they are stupid. Many also agreed that their language might be one of the most primitive. I could only shake my head. After the German language, I was busy with learning eight other languages until today but the language of the Kulina commands the biggest logical precision.

Their opinion on religion was still more surprising in those days: Many were convinced that they have no one. At the same time there was no lack of shamanic Priests or rituals and narratives. Everything was intact. But in comparison with the Christian faith with it’s Bible and churches it didn’t count nothing, they said.

Still in my starting time I have helped to bound the territory of these Kulina, together with persons from other aid agencies. The main part they did by themselves. To bound means in the rain forest to cut a path by respecting regulations. That last for over 7.000 square kilometres seven years.

Soon I participated the training of the own village teachers. I worked out a grammar with their help for that purpose among others. Many teachers were astonished during the introduction courses. “Our language is like maths”!, someone said aptly. My wife as a Doctor taught Village Health Workers. When we took our little children to the village, the joy was great. We could pursue our tasks because we know that someone had an eye on them, always.

Very Close to Biblical Ideals

After ten years living and working with them, I suggested to talk about their faith and the Christian Faith in seminars. A tricky subject. In the past Missionaries represented the faith of the Kulina as a lie or diabolical. I explained that I don’t want to divide in right and wrong but to relate both religions. It were fascinating meetings with unexpected results in part. So we realised that their communities are more corresponding with the biblical ideals than the most Christian congregations. Because the Kulina are sharing almost everything with each other what they possess and they don’t know hierarchy more or less. Everyone is equally important.

In addition they don’t destroy the Creation, the rain forest. When they leave a region, the nature can reclaim everything in that way during a few years that only a trained eye can detect traces of the settlement.

My Brazilian colleagues, my wife and I did missionary work also at another point: In our church. Also to reduce prejudice against the so-called “primitive cultures”. And to lower the opportunity to do violence to them somewhere again.

Frank Tiss