Category: Culture

On the auspicious hour of 10 AM in the spring morning of 20 Falgun of the Bengali year 1427, Friday March 5, 2021, a celebration began among the evergreen beauty of rural interior of Barisal district, Bangladesh. The event of re-dedication puja service of Sri Bishnu was conducted by monk Rev. Swami Jiban Maharaj, monk Rev. Swami Dayamoy Sadhu, pujarini (priestess) Mrs. Karmakar and by local village residents. Sri Bishnu or Sri Vishnu is the Lord of Creation. It seems that from the late First Millennia to mid-Second Millennia it became a tradition in Bengal in India to dedicate villages to Lord Bishnu.

As deltaic and plains Bengal is devoid of mountains and stones, the deities must either have been built in mountainous northern or northeastern India and transported to Bengal, or the stones and artisans were brought in Bengal via Ganga or Brahmaputra Rivers, much like the stone structures in ancient Egyptian civilization based on transportation of stones via Nile River. The black granite statue of Sri Bishnu (Vishnu) Murti (Deity) was dedicated by Ghosh-Dastidar Family ancestors in the 15^th Century at Lakhsmankathi Village of Barisal District, in coastal east Bengal in India, now Bangladesh. The shrine was established in the 15^th Century by the “Ghosh-Dastidar Family” when they established the village. The murti (statue) was erected in the Sri Bishnu Bari Mandir (Temple). Incidentally, the term Dastidar, a word of Persian origin, was given by the non-native Muslim ruler of Bengal region of India as an honorific title by foreign Islamic rulers who used Persian as the official language during their rule from the 14^th Century. They depended on the family for governing the region. Islamic rulers were a small non-native minority ruling over a vast non-Muslim population.

Many locals called this Puno-Pratistha Re-dedication Ceremony as an unparalleled and ground breaking event since the Partition of India and Partition of Bengal in 1947. The temple was repaired in 2019 through 2020, but the celebration of re-dedication was postponed because of Covid crisis. Only after Bangladesh removed restriction on travel, the celebration took place.

The March 5, 2021 celebration started during the auspicious moment according to Hindu calendar, with glorious Surya, the Sun God showed the event with His blessing. Men, women and children were dressed in their best to make the event joyous and celebratory. Vast majority of the people were from poor and oppressed groups in the Muslim-majority nation. After the end of the first puja service, a reading from the Holy Bhagabat Gita was conducted by Monk Dayamoy Sadhu, with a question and answer session. This was followed by a second puja offering and arati – service with lit pradip (lamp) – by Monk Jiban Maharaj, followed by puja by pujarini (priestess) Karmakar.

The service was followed by a music session conducted by monk Jiban Maharaj, joined by attendees, followed by a philosophical homily. Rev. Jiban Maharaj said in his sermon, “I especially thank Baba (Father, Sabyasachi), Ma (Mother, Shefali), Shuvo, Sumedha, Shriya-Lakshmi and Joyeeta Ghosh-Dastidars of America for their dedication to improve the life of all Bangladeshis. I also thank Anirban of Singapore for helping us. I wish them a very long and productive life and of others all over the world. Om Shanti.” At the end of puja-arati prayer-lite-lamp service keynote speech was given by Mr. Swapan Kumar Mondol, a local luminary, followed by congratulatory addresses by other individuals. At the end of the service Prasad, blessed fruits and sweets offered to God, and bhog, the blessed cooked food offered to Lord Bishnu, were distributed to all the attendees, between 100 and 150 guests, both Hindu minority and Muslim majority. This follows a long tradition of joint celebration during peaceful times.

The process of reconstruction of the mandir (temple) began after this writer’s visit in early 2019 when the poor, oppressed villagers requested visitors’ help to repair the structure. In 1987 the new mandir was built by Amitabha Ghosh Dastidar of Kolkata (Calcutta). The original temple structure was destroyed during 1950s pogrom, when terrorists also demolished the other 18^th Century mandir (temple) of Black Mother Kali, called Kali Bari or the Home of Mother Kali.

It is worth mentioning that after partition of India in 1947 into secular India and Islamic Pakistan, today’s Bangladesh became East Pakistan, and immediately began attacks on Hindu minorities, their shrines, ashrams, schools, libraries, homes and businesses. Dastidars, like other Hindus, especially educated families, wanted to stay in their homes, but after successive pogroms they were forced to flee from their homeland becoming homeless refugees in India. Since early 1980s Dastidars have been going back to their homeland regularly, though they were unable to enter their home. They have established many schools and hostels (dormitories) for the poor and the orphaned in Bangladesh, and in the Indian States of West Bengal, Assam and Mizoram, with the help of many Americans – Hindu, Christian, Jewish, Muslim, Buddhist, white, black, brown, yellow and of other colors.

I thank Mr. Mithun Biswas of Madaripur, Bangladesh for providing live video coverage through Facebook page. At times live broadcast was difficult because of WI-Fi connection in that remote rural corner of Bangladesh. In 2021 it takes between six to eight hours to cover a distance of 160 to 250 kilometers, from the Bangladesh capital Dhaka to Lakshmankati in the south depending on which ferry one takes to cross either mighty Padma or Meghna Rivers.

We welcome you to visit the shrine. On your way please visit Mahilara Mott, a historic place with a 350-year old shrine included in a book by UNESCO of historic mandirs of Bangladesh. This writer’s effort saved the historic 110 feet tall shrine. Check https://empireslastcasualty.blogspot.com/2019/01/mahilara-gour-nodi-barisal-bangladesh.html. It is just 400 meters north of Lakshmankathi on the main Dhaka-Barisal National Highway. Please email us for direction. If one wants, one can rent a room at Guest House of Madaripur Ashram, in Pathak-kandi neighborhood of Madaripur City for overnight stay, a short distance from both Mahilara and Lakshmankathi villages. One can use various modes of transportation to visit those sites.

If one wants to contact us, please email either at ispad1947@gmail.com or at probini@hotmail.com.  If one wants to donate for our work, please donate via Facebook page of the Indian Subcontinent Partition Documentation Project, or donate via www.ispad1947.org web. Any donation is greatly appreciated.

The solo Indian flag that made an appearance among the vast swathe of Trump supporters storming the Capitol building in Washington D.C. recently, caught the attention of many. It was even more of a surprise when it was revealed that a Malayali Christian named Vinson Palathingal was responsible for it.

However, truth be told, Palathingal is just one of the many Malayali Christians who are fervent advocates of the Christo-racist nationalism represented and championed by Donald Trump and his band of supporters. For those wondering how an exclusivist White supremacist anti-Muslim ideology and rhetoric that underpins Trumpian politics appeals to these migrants and their ilk from the Global South, the answer may be found in the latter’s own social location within the Kerala society in India.

Syrian Christians and Kerala’s caste hierarchy

Beyond the general term Christian, there lies a more nuanced identifier for the community that people like Palathingal hail from – Syrian Christians. A traditionally privileged and landed community, they claim their origin from the proselytisation mission of Jesus Christ’s disciple St. Thomas in the first century CE. There are visible tendencies among the Syrians, who are also called St. Thomas Christians, to go back and revive what they imagine to be their Syriac liturgical tradition.

The most popular myth about their origin is that they hail from Brahmins who were proselytised by St. Thomas. While inquiring into the veracity of these claims is not what I intend to do in this article, I think it is indeed an indication of the “superior” status that they seek to utilise to distinguish themselves from their fellow Christians who are mostly from “lower” castes.

Cambridge historian Susan Bayly, in her book, Saints, Goddesses and Kings, points out that in the pre-colonial era, Syrian Christians were very much incorporated into the savarna sections of the caste hierarchy within the Kerala society. Although the tectonic changes brought into the social organisation of Kerala by the colonialists altered this position, and Syrian Christians switched from being mostly a martial and trading group to one of land-owning agriculturalists, they were still able to retain their traditional privileges.

1. C. Zachariah points out in his book, The Syrian Christians of Kerala: Demographic and Socio-Economic Transition in the 20th Century (2006), that the community is the largest per household landholder in the state. They also lead other prominent groups in terms of housing. They also do relatively well in terms of access to both government jobs and educational institutions. Citing the Kerala Migration Study (1998) conducted by the Centre for Development Studies, Zachariah concludes that “Syrian Christians are the most advanced community in Kerala (p197)” with respect to overall socio-economic indices.

A simplistic application of the category of caste in the case of Syrian Christians might blunt the analytical edge. However, for the purposes of this article, I will stick to the notion of caste, for want of a better terminology, as it is still used as a method of social stratification.

For instance, Syrian Christians practice strict endogamy, which is central to preserving hereditary socio-economic capital. This practice is so strongly adhered to that Syrian denominations that are in communion with the Catholic Church still do not enter into matrimonial relationships with their fellow Latin Catholics who are mostly considered “lower” castes, belonging to fisherman or Dalit communities.

The tropes of ‘love jihad’, halal food, and minority benefits

However, despite being amongst the most privileged in Kerala society, recently, the Syro-Malabar Catholic Church (the largest denomination among the Syrians) kicked up a public frenzy claiming that ‘Christians’ are being systematically discriminated against, by the two mainstream political parties who come to power in Kerala alternatively. The major accusation is that the state governments favour Muslims over Christians, when it comes to resource allocation through minority benefits.

This rhetoric is clearly based on a reductionist understanding of ‘minority’ as a purely numerical category, rather than as one referring to a community that is vulnerable or threatened by the majority power structure. This tendency is also witnessed in the hype over the imagined ‘love jihad’ campaigns by Muslims to ‘snatch’ (Syrian) Christian women, even after central and state law enforcement agencies repeatedly found no evidence to prove the same. Priests and laity leaders constantly issue advisories to parents to protect their daughters from falling for such non-existent ‘love jihad’ traps.

As surprising as it would seem, this has also spilt into campaigns various Syrian Christian groups calling for a boycott of restaurants and shops selling halal food items. The recent decision by Turkish President Erdogan to turn Hagia Sophia into a mosque is portrayed as another instance of a global Muslim scheme against Christians, conveniently hiding the fact that 13th-century crusaders were the first to ransack Hagia Sophia. The Orthodox Patriarch had to run for his life while the marauding Catholics converted Hagia Sofia into a Catholic place of worship.

Just like Vinson Palathingal in the US, there were community groups in Kerala that put up billboards professing their unflinching support for Trump and prayed for his return to power. Moreover, Syrian Christian family WhatsApp groups and social media are teeming with conspiracy theories targeting Muslims. In many of the cases, this communal vitriol is led by Syrian Catholic priests themselves, like Noble Parackal, who is also a popular face on social media. It suffices to say that these conspiracy theories and victim narratives have found legitimacy and a life independent of reality.

Mainstream political parties in Kerala are all wary of this reality, especially with state assembly elections just around the corner. Through various ways, the community has also started publicly positioning BJP as a potential ally and political alternative. On its part, the BJP, which is struggling to establish a foothold in the state with 47% of the population comprising minorities, has been trying to woo Syrian Christians in a major way. The fact also remains that the first and last MP to win for NDA from Kerala was P. C. Thomas from the Syrian Catholic community, in 2004.

Syrian Christians’ appropriation of ‘Christianity’

Among all the various Syrian Christian denominations, why is it that the Syrian Catholic church is expressly, and almost exclusively, the proponent of this anti-Islam campaign? Further, what are the repressed insecurities of the community that has manifested in such a phenomenon?

Most importantly, at a time when Hindu majoritarianism is extending its grip over India, why is it that the Kerala Christian group has chosen to target another fellow minority group, instead of the Hindu nationalists? Studies need to address this deep-seated insecurity of the community to unpack the unconscious and underlying reasons manifesting in the current public outburst of anger aimed at Muslims.

Antagonism towards Muslims is not new and has been a popular, but private, sentiment among the members of the community majorly in the erstwhile central Travancore region. As such, one needs to ask why, suddenly, this made its entry into the public sphere with such fervour. For one, it is clear that ‘love jihad’, the conversion of Hagia Sophia into a mosque, halal food controversy, terrorism etc, have been used instrumentally to plug the local antagonism towards Muslims into the global discourse, adding much-needed legitimacy to the anti-Muslim social imagination. This also helps in rhetorically translating the antagonism in such popularly recognised ‘common sense’ terms that would look normal and legitimate.

‘Entirety of Christianity’

One last and most important facet of this phenomenon I wish to highlight is how the Syrian Christians, championing this narrative, always mobilise the entirety of ‘Christianity’ in their rhetoric. This is contradictory. This calls for critical attention, considering how Syrians have always fervently tried to distinguish themselves from the rest of the Christians in everything else that matters. Their exceptionalism and savarna mindset clearly point to a Christianity-caste nexus that actively facilitates the maintenance of caste privileges.

Even their origin stories, related to the first century CE proselytisation mission of St. Thomas, is itself used to distinguish them from those mostly ‘lower’ caste faithful, who are pejoratively called ‘converted Christians’ referring to their more recent turn to the faith. The extent of this caste distinction and discrimination becomes amply clear while considering the fact that Syrian Catholics, with full approval and encouragement of the clergy, refuse to even marry Latin Catholics.

To avoid appearing explicitly casteist, myths like family ‘cultural differences’ which are pitched as monolithic and hereditary, are cited. Moreover, this caste blinded-ness is also a reason why the self-proclaimed protectors of ‘Christianity’, fighting against a so-called global Muslim conspiracy, choose to ignore the long history of violence inflicted by Hindutva organisations on Dalit and other ‘lower’ caste Christians in other parts of India. As such, it is imperative that we need to make visible the caste violence being furthered by ‘savarna‘ Syrian Christians, as they pitch the fiction of unified Christianity in their rhetoric against Muslims.

Bipin Sebastian is a PhD student at Northwestern University, Evanston, Illinois. He studies discursive formations on religion, caste and secularism in India and can be reached at bipinsebastian@u.northwestern.edu

In this time of COVID-19 and civil unrest in America, happiness often seems increasingly elusive. Yet that may not have to be so, and, in fact, such turmoil can offer opportunities for both personal and professional fulfillment.

That was the theme of an online conversation Saturday night between the Dalai Lama and Professor Arthur C. Brooks of Harvard Business School (HBS) and Harvard Kennedy School (HKS). Speaking from his home in Dharamshala, India, the Dalai Lama, longtime leader of Tibetan Buddhism, spoke with Brooks, HKS professor of the practice of public leadership and HBS professor of management practice, for 90 minutes in a live segment of Brooks’ HBS class called “Leadership and Happiness.” The Dalai Lama answered questions from students about their concerns and their duties in a troubled world.

Connection — even as people are usually now forced to work and study separately — is the key to happiness, he said. “We need a sense of oneness. We are each one of 7 billion human beings.” Occasionally aided by an interpreter, the 85-year-old religious leader stressed that point repeatedly. Especially when faced with global crises such as the pandemic and climate change, he said, people must engage as a global community.

“We can no longer say ‘my nation, my country,’ ” he said. “We should say ‘my planet.’ We have to live on this planet together.”

The potential for happiness is in that connectivity. “Happiness is in the mind,” the Dalai Lama said. As individuals and as leaders, when we reach out to others, lifting them up, we experience that connection, and the resulting fulfillment brings us happiness.

Even during a pandemic, he advised, we can find peace. Science and intellectual analysis, he stressed, are vital. If health professionals advise that it is not safe to gather, we need to respect that. He said he personally has found solitude useful for meditation. But being alone should be a choice: “With technology, the oneness of people becomes more clear,” he added. “We can communicate with each other.”

Isolation, he pointed out, can be largely a state of mind. “Tibet, in ancient times, was lonely but happy.” Even in the sparsely populated, mountainous country, “When one family needed some help, they could ask,” he said, relying on a strong sense of community.

Now, people are clustered in big cities but often without a sense of their interdependency.  “Instead of trust, there is fear and distrust,” he said. Focusing on material wealth or competition rather than on interdependency and the general good “eventually creates anger, so the person will not be happy.”

Countering this outlook is within our power. He described his own travels and how, as a stateless person, he could have felt isolated and alone. Instead, wherever he was, he saw himself as part of a larger community, anywhere in the world.

Pushing further for being in the world, the Dalai Lama promoted what Brooks called “the sanctity of the intellectual life.” He repeatedly returned to the need for academic rigor, even at the expense of religious doctrine. Following discussions with scientists, for example, he has let go of centuries-old Buddhist concepts, “like Mount Meru and the sun and the moon being the same size,” he said, referring to the sacred peak considered the center of the universe. “You must be realistic and analyze,” he said.

“What kind of future depends on the present, the younger generation — you are the key people who can create a happier future,” the Dalai Lama told a Harvard Business School class on Saturday night.

“We’re not like other animals,” he said, simply seeking sustenance or safety. “A lot of our problems are our own mental creations.” The solution, he stressed, comes in improving our educational systems to teach community and equality rather than division and difference. Science, he added, can further our understanding of our emotions and the human mind. “A lot of problems were created by the human mind itself, so the remedy also, you see, lies within the human mind. Investigate.”

He concluded his talk by speaking directly to the student audience. Referring to his own status as a refugee and to the problems that his generation has left the world, he became, once again, philosophical. “Time is always moving,” he said. “We cannot change the past. The future is not yet come. What kind of future depends on the present, the younger generation — you are the key people who can create a happier future. So, please, you should not just copy what has happened. New thinking is very necessary. Please think more.”

(Courtesy: the Harvard Gazette)

Jesuit Fr. Leo O’Donovan, former president of Georgetown University, will deliver the invocation at Joe Biden’s presidential inauguration on Jan. 20.

O’Donovan confirmed to NCR that Biden had personally called him and invited him to offer the prayer at the inauguration, which will mark the election of the nation’s second Catholic president, and that he had accepted.

O’Donovan is a longtime friend of the Biden family. In 2015, he presided at the funeral Mass for Biden’s oldest son, Beau, after he died of brain cancer at the age of 46.

Biden is known to be close with a number of Jesuit priests, and while he was vice president, he occasionally attended Mass at Holy Trinity Catholic Church in Georgetown. In 1992, when Biden’s son Hunter was a senior at Georgetown, O’Donovan invited the then-senator from Delaware to give a lecture at the Jesuit university on his faith and public life. Biden told O’Donovan at the time it was the “toughest assignment he’s ever had.”

More recently, just days after his presidential election, on Nov. 12, Biden appeared at a virtual fundraiser for Jesuit Refugee Service, where O’Donovan now serves as director of mission. On that occasion, Biden announced that he would raise the annual admission target of new refugees into the United States to 125,000, marking a sharp increase to the Trump administration’s cap of 15,000 individuals. 

Previously, in 2018, Biden penned the foreward to O’Donovan’s book Blessed Are the Refugees: Beatitudes of Immigrant Children.

Catholics have a long history of participating in prayers for inaugural events. In 1937, Fr. John Ryan offered the benediction at President Franklin D. Roosevelt’s inauguration. Cardinal Richard Cushing of Boston offered the invocation at the inauguration of the nation’s first Catholic president, John F. Kennedy, in 1961. More recently, in 2017, New York’s Cardinal Timothy Dolan provided a Scripture reading at the inauguration for President Donald Trump.

While other specific details of the inauguration lineup of speakers have yet to be announced, the Biden-Harris transition team announced last month that on the eve of the inauguration, there will be a memorial to honor lives lost to COVID-19, which will include the ringing of church bells throughout Washington, D.C.

In his message for the 54th World Day of Peace, which will be celebrated on Jan. 1, 2021, Pope Francis offers the Church’s social doctrine as a compass to foster a culture of care for peace in the world.
Pope Francis appeals to the international community and every individual to foster a “culture of care” by advancing on the “path of fraternity, justice and peace between individuals, communities, peoples and nations.”
“There can be no peace without a culture of care,” the pope stresses in his message for World Day of Peace, which will be held on Jan. 1, 2021. The message was released by the Vatican on Dec. 17.
The Holy Father calls for “a common, supportive and inclusive commitment to protecting and promoting the dignity and good of all, a willingness to show care and compassion, to work for reconciliation and healing, and to advance mutual respect and acceptance.” In this task, Pope Francis offers the principles of the Church’s social doctrine as a compass on the path to peace.
Established by Pope St. Paul VI in 1967, the first World Day of Peace was observed on Jan. 1, 1968. On New Year’s Day, the Church also celebrates the solemn feast of Mary, Mother of God.
“A Culture of Care as a Path to Peace” is the theme of the Pope Francis’ message, addressed to heads of state and government, leaders of international organizations, spiritual leaders and followers of the different religions, and to men and women of good will.
Lessons from the pandemic
Pope Francis begins his message noting how the “massive COVID-19 health crisis” has aggravated deeply interrelated crises such as those of the climate, food, the economy and migration, causing great sorrow and suffering to many. He makes it an occasion to appeal to political leaders and the private sector to spare no effort to ensure access to Covid-19 vaccines and to the essential technologies needed to care for the sick, the poor and those who are most vulnerable.
Alongside the pandemic, the pope also notes a surge in various forms of nationalism, racism and xenophobia, and wars and conflicts that bring only death and destruction in their wake. These and other events of 2020, he says, have underscored the importance of caring for one another and for creation in our efforts to build a more fraternal society. Hence, “A Culture of Care as a Path to Peace” is a “way to combat the culture of indifference, waste and confrontation so prevalent in our time,” he states.
Evolution of the Church’s ‘Culture of Care’
The Holy Father traces the evolution of the Church’s Culture of Care from the first book of the Bible to Jesus, through the early Church down to our times.
After the creation of the world, God entrusts it to Adam to “till it and keep it”. Cain’s response to God – “Am I my brother’s keeper?” – after killing his brother, Abel, is a reminder that all of us are keepers of one another. God’s protection of Cain, despite his crime, confirms the inviolable dignity of the person created in God’s image and likeness. Later, the institution of the Sabbath aimed to restore the social order and concern for the poor, while the Jubilee year provided a respite for the land, slaves and those in debt. All this, the pope says, shows that “everything is interconnected, and that genuine care for our own lives and our relationship with nature is inseparable from fraternity, justice and faithfulness to others.”
The Father’s love for humanity, the pope says, finds its supreme revelation in Jesus, who asks His disciples to do likewise. The early Christians followed Jesus by sharing what they had and caring for the needy, thus making their community a welcoming home.
Today, the Church has “many institutions for the relief of every human need: hospitals, poor houses, orphanages, foundling homes, shelters for travellers” and more.
Church’s social doctrine – a ‘grammar’ of care
This culture of care of the Church, enriched by the reflection of the Fathers and the charity of luminous witnesses to the faith, Pope Francis continues, became the “beating heart of the Church’s social doctrine.” This, he says, can serve as a “grammar’ of care: commitment to promoting the dignity of each human person, solidarity with the poor and vulnerable, the pursuit of the common good and concern for the protection of creation.”
The Christian concept of the person, the pontiff says, fosters the pursuit of a fully human development. “Person always signifies relationship, not individualism; it affirms inclusion, not exclusion; unique and inviolable dignity, not exploitation. … Each human person is an end in himself or herself, and never simply a means to be valued only for his or her usefulness.”
According to the “compass” of social principles of the Church, every aspect of social, political and economic life achieves its fullest end when placed at the service of the common good, which allows people to reach their fulfilment more fully and easily.
In this regard, the pope says, the pandemic has revealed that all of us, fragile and disoriented, are in the same boat. “All of us are called to row together [since] no one reaches salvation by themselves.”
The Church’s social principles also urge us to concrete solidarity for others because we are all responsible for all. It also stresses the interconnectedness of all creation, as his Encyclical Laudato si’ points out.
This highlights the need to listen to the cry of our brothers and sisters in need, and the cry of the earth, our common home, and care for them.
“A sense of deep communion with the rest of nature cannot be authentic if our hearts lack tenderness, compassion and concern for our fellow human beings,” Pope Francis states, citing his encyclical.
“Peace, justice and care for creation are three inherently connected questions, which cannot be separated.”
Church’s social doctrine – a “compass” 
In the face of our throw-away culture, with its growing inequalities both within and between nations, Pope Francis urges government leaders, and those of international organizations, business leaders, scientists, communicators and educators, to take up the principles of the Church’s social doctrine as a “compass”. It is capable of pointing out a common direction and ensuring “a more humane future” in the process of globalization. He also calls on everyone to take this compass in hand and work to overcome the many existing social inequalities.
Humanitarian law needs to be respected, especially in situations of conflict and war, which cause enormous suffering to children, men and women. Instead of regarding conflicts as something normal, the pope says, we need to convert our hearts and ways of thinking in order to work for true peace in solidarity and fraternity.
Weapons and peace
In this regard, Pope Francis calls for resources spent on arms, especially nuclear weapons, to be used for priorities such as safety of individuals, the promotion of peace and integral human development, the fight against poverty, and the provision of health care.
He says it would be a courageous decision to “establish a ‘Global Fund’ with the money spent on weapons and other military expenditures, in order to permanently eliminate hunger and contribute to the development of the poorest countries!”
Educating to peace
The promotion of a culture of care also calls for a process of education, the pontiff says.
This begins in the family where we learn how to live and relate to others in a spirit of mutual respect. Schools and universities, the communications media, and also religions and religious leaders are called to pass on a system of values based on the recognition of the dignity of each person, each linguistic, ethnic and religious community, and each people.
“At a time like this, when the barque of humanity, tossed by the storm of the current crisis, struggles to advance towards a calmer and more serene horizon,” he says, “the rudder of human dignity and the compass of fundamental social principles can enable us together to steer a sure course.”
Pope Francis concludes his message, urging “We never yield to the temptation to disregard others, especially those in greatest need, and to look the other way … Instead, may we strive daily, in concrete and practical ways, to form a community composed of brothers and sisters who accept and care for one another.”