Embracing Mariannhill in East Africa, (THE BREEZE). It Is Through Providence That We, the Entire Fraternity of God Have Walked Into This Year

MESSAGE FROM THE REGIONAL SUPERIOR Welcome to our magazine- Embracing Mariannhill in East Africa, (THE BREEZE). It is through providence that we, the entire fraternity of God have walked into this Year. Providence comes from God and all one needs to do is trustingly seeking Him and you shall find it. As we pause to reflect about our foundation in East Africa, it baths us with a river of joy and gladness in our achievements despite the journey‟s ups and downs. The panorama of our successes in the journey however, counts on everyone who has unstintingly supported us- the Missionaries of Mariannhill in East Africa with both prayers as well as material. My brothers and sisters, there was a Religious who celebrated his 11th anniversary of his vows and wrote to his classmate, “We have been faithful to all these years!” His classmate also wrote back, “no my friend I know you and you know me, we have not always been faithful. Many a times we have sinned and doubted. We have reached 11th anniversary not because we have been faithful to God but it is God who has been faithful to us. Like the latter religious, I have reached that conclusion that it is God who has been actually faithful to us to have enabled us reach this moment of our lives as a Region. The long travelled road since the foundation of Mariannhill Missionaries in East Africa requires us not to take it for granted but pause and see how God has remained faithful in fulfilling his Mission through us. There have been confreres, who have paid the cost of their lives, sacrificed their lives, have been misunderstood, rejected and battled alone yet they bore their cross constructively. Thanks to you all, those absent who worked tirelessly to make East Africa as it stands today as a Region. Fr. Robert Kaiza, CMM.

THE VISION STATEMENT We, the Missionaries of Mariannhill, Priests and Brothers of East Africa Region, impelled by the Spirit and Faithful to the mind of Christ, our leader and model, have committed ourselves to responding wholeheartedly to the “signs of our times” in our service to the Church. We are determined to live religious life first and before all, the prophetic life of Jesus Christ, his missionary attitudes and of the Gospel, the prophetic options and work of Abbot Francis and the identity and spirituality of the Mariannhill foundation. We are committed to encouraging openness and availability in redirecting our efforts to any and all ministries, pastoral and social wherever we are most needed and wherever we can contribute to the building of God‟s Kingdom. We feel challenged by the powerful invitation of God‟s word and by the urgency of the social teachings of the church. We strive to remain prophetic in the society as animated by the zeal, compassion, closeness to the people and the sense of risk of Abbot Francis. We however, remain open to the challenges of this world and especially of Africa and respond through creative evangelizing methods. We the Mariannhill East African Community commit ourselves to supporting and encouraging one another hence a home for all the confreres where gifts and talents of its members are harnessed for specific tasks. We also promote vocations wherever we are. The professed members are to live their prophetic and liminal role as role models for candidates, postulants, novices and the people with whom we live and interact with. This includes living the kind of simple lifestyle that is a fitting witness to and constantly renewing our commitment to proclaim Christ to all people. The realization of this Vision depends on our efforts to live within our means and explore and put in place financial structures that can make us independent and self-sufficient; and to this we also commit ourselves.

THE REGION‟S GENERAL GOVERNMENT

From right: Fr. Kaiza, Fr. Abulala, Br. Yvon and Fr. Ivor.

Some of the Confreres in the Region

The essence of the Congregation of Missionaries of Mariannhill commonly referred to as CMM would be an understatement without mentioning the vivacious charismatic figure and icon behind CMM‟s foundational existence and achievements. This is none other than a humble servant Abbot Francis Pfanner who spent part of his gifted life in African soil and remained selflessly devoted to do good by combining his missionary work with a deep reflected life of prayer. His motto as it was and still is “ORA ET LABORA” was his driving spirit. Ora: pray; since no man can ever achieve anything great for God and men if God does not feed his life. Labora: work: Indeed it is work which is the fruit of man‟s contact with God, in prayer. It is therefore the quintessence of Abbot Francis Pfanner‟s well celebrated life that later became the spirituality of the present Congregation of Missionaries of Mariannhill. His renowned life helps us to understand that life is given to us to work for the good of humankind and to make it an enabling environment that draws all nearer to each other in union with God as one great family. A global depiction of great works, selfless devotion, spirited motion and struggles of this humble instrumental servant of God further bequeathed the hearts of men and women who always wished to follow him. One can thus undoubtedly draw comparison from impeccable life of Abbot Francis to Prophet Zechariah in whom the people recognized the

4 greatness of God. “We want to follow you, since we have learnt that God is with you” (Zech. 8:23). This hence marked the foundation of both Sisters of Precious Blood commonly known as CPS and even Mariannhill Missionaries. This true legacy of complete submission and reliance to God as represented by Abbot Francis Pfanner sums up the Charism of a true spirit of faith and love that knows no limits, that seeks first the Kingdom of God and follows Christ as a true model and leader. The Mariannhill Missionaries are therefore a congregation of men who proclaim the word of God as revealed by Jesus Christ to all people. We touch and feel the world, live and work "in the world" but are not "of the world." We, the Brothers and Priests of Mariannhill, impelled by the spirit and faithful to the mind of Christ as our model and leader, have committed ourselves to responding whole-heartedly to the “signs of the times” in our service to the church. This we express through various ministries: PASTORAL AND OTHER MINISTRIES

Fr. Ivor with catechumens in Juja Farm Parish 5

MINISTRY AMONG THE YOUTH

Above is Br. Yvon giving a talk and Fr. Moris celebrating Mass with Youths gathered at our CPC’s students’ Complex. 6

Youths singing and dancing at our Multi-sports complex at CPC.

PRISON MINISTRY

Ministers at Prison: Br. Njenga, sister, client and Br. Dennis

FORMATION AND VOCATION ANIMATION MINISTRY This fundamental ministry is fully run as a team within the Region. We also partake in other ministries such as visiting the sick, catechetical instruction, social ministry, offering developmental workshops, counselling and even guiding people on retreat. Moreover, we also collaborate with other charity organizations and centres: Street Families, Projects dealing with HIV and AIDS, the sick (Cancer) children in Kenyatta National Hospital, Drug rehabilitation Centres, among others.

Apostolate by candidates in one of the Charity centres for the orphans

Br. Benard Isanda giving a Developmental Workshop OTHER ACTIVITIES As part of our motto of Ora Et Labora, you also find us working on our farms, magazine (THE BREEZE) or news letter, attending to our diverse projects such as poultry- turkey, chicken and guinea fowl, bee keeping, fish faming, piggery, dairy faming, and rabbits. But our mission always remains the same: to Further the Establishment of the Kingdom of God. We at any second of our life try to renew the commitment to God and to the congregation as an invitation by God to live life to its fullest (Jn. 10:10) by our ability to give, grow and respond to the challenges of making the Gospel a reality in today‟s world. 9

THE BIRTH OF MARIANNHILL MISSIONARIES IN EAST AFRICA

“It is a pity that I am no longer thirty years of age. If I were, I would go before you everywhere seeking new places and starting new mission stations.” These must have been the very inspirational words of Abbot Francis that inebriated the hearts of Mthatha Province and probably challenged their proclamation of Kingdom of God without limit. Indeed Mthatha Province marks the beginning of CMM in East Africa-Kenya.

The spirit of God had its own course and mission and who would compel it! It all began in a small diocese of Mthatha in South Africa under the inspiration and guidance of the then provincial of Mariannhill Missionaries in the diocese Fr. Robert Deshaies CMM. However according to the chronicle of the Missionary Sisters of the Precious Blood (CPS), already in 1897, Mariannhill sent some Trappist Monks to East Africa to start a mission in Neu-Koln, now Gare in what is now Tanzania. The chronicle further reveals that in 1901 and 1902, Abbot Francis and Br. Nivard Streicher paid them a visit in order to encourage them during their difficult time (five Trappists died within the first half year). In 1907, Abbot Obrecht of Mariannhill demanded the withdrawal of the Trappists from East Africa while CPS who had joined in 1898 however remained behind and hence enhanced the spirituality of Abbot Francis and Mariannhill in East Africa.

The CMM chronicle of Mthatha Province reveals that by 1995, requests for information and admission into Congregation from interested candidates mostly originating from East Africa (Uganda, Kenya, and Tanzania) became evident. The information about the Congregation of Missionaries of Mariannhill had by then spread in East Africa through the vivacious endeavours by Precious Blood Sisters who were until then actively and immensely engaged in the region since 1898.“Hongera!” (Gratitude) CPS for this. The then dynamic vocation director for 10

Mthatha Province, Br. Pierre Ferland took up this turn of events and times and began responding to these seemingly serious candidates and soon started paying them home visitation as one of key requirements by the congregation before admission. Not ones did he travel to East Africa to meet the applicants, their parents, parish priest and sometimes even their bishops but also held vocational workshops in Nairobi at the Guest House of the CPS sisters. Some of the then candidates present during these workshops included Fr. Robert Kaiza (current E. Africa Regional Superior), Fr. Robert Abulala (E. Africa- Nivard House), Fr. Bernard Gathu (Mariazell), Fr. Chrysantus Alambe (Australia), and Fr. Patrick Musumba (Canada) among others. In one of these workshops, Fr. Robert Deshaies the then Provincial Superior of Mthatha, attended as part of his administrative duty.

In 1998, a need to open a community of brothers being trained for future mission work soon knocked the hearts of Mthatha Province and its leadership. This was after quite a number of years of dissatisfaction expressed by the four Southern African Provinces about improper formation and training of brother candidates. The leadership felt that after their Postulancy and Novitiate, there was a need to deepen the spirituality of religious life as Brothers and to understand brotherhood and profession as a ministry in the church. It was during this time when Br. Pierre while visiting East Africa to see the candidates that he came to hear about Tangaza College of the Catholic University of East Africa offering Social Ministry, a Program which seemed good for the Brothers-to-be. The idea was presented to the council and finally accepted by the Province of Mthatha after consultation with all the confreres, and the Generalate.

The very words of the spiritual founder “If no one Goes I Will Go” uttered more than 100 years were still fresh and burning within the hearts of the leadership of Mthatha Province. Just as our spiritual founder took up the challenge and left his Europe Life to continue God‟s mission work far in Africa, the provincial and his council re- uttered the same words and responded totally under God‟s providence to lay a foundation of Mariannhill Missionaries in East Africa-Kenya in particular. Therefore in December 1999, two missionaries (Fr. Robert Deshaies and Br. Yvon) made first feasibility visitation for one week to Nairobi in preparation for the suitable site and arrangements for the foundation of CMM missionaries to follow soon.

“God wills that a fire be enkindled here and everywhere. But numbers alone will not set it ablaze. Each one of us…must be a good torch or good fuel, so that the flame may soar and the fire may spread rapidly and forcefully.” These were the words of Abbot Francis that bequeathed and inebriated the hearts of these two effervescent missionaries (Fr. Robert and Br. Yvon).

Foundation site was soon identified but just before then, certain essentials for Missionary work were to be considered. This entailed geographical positioning of the house so as to facilitate efficient and

effective training of the young brothers as well as enhancing communication with the wider fraternity and the rest of the world. Finally a suitable property with a house was purchased under abundant assistance of CPS sisters and this was to be the first CMM House of Formation, an inter-provincial house where the brother candidates of the four Southern African Provinces would receive appropriate trainings for their future ministry. Later the house was to be named after Br. Nivard Streicher.

In May 18th 2000, the first two missionaries soon left Mthatha South Africa for their new foundation in Kenya. They included Br. Yvon Bourret and Br. Patrick Musumba. Later they were to be joined by brothers Jacob Soko and Thabo Tsiu (left) by the end of June. Unlike Abbot Francis who was received in his new missionary land by the then vicariate of the Diocese of Natal Bishop Jolivet, these new missionaries received a cordial reception and unstinting support from their own sisters (Precious Blood Sisters- CPS). The sisters could not hide their joy in welcoming brothers and even hosting them for two weeks at the initial beginnings of missionary foundation of evangelisation in East Africa. With support received from the Vincentians Fathers, Brothers of De La Salle and CPS, the house was officially opened having acquired most of the house appliances and by the end of May, the house was fully functional.

However all were no longer smooth for the brothers at such beginnings. In June 2000 till November, Kenya was struck by a terrible drought and hunger across the country and consequently it brought along various socio-economic challenges that neither spared the brothers. Food prices enormously increased, water and power supply rationed and costs of fuel as well as transport went high. In God‟s grace and strengthened by Abbot Francis‟ inspirational words as quoted below, they found a way forward. “Silence and effort were not sufficient to raise the obelisk. Water on the ropes was also needed. We alone, with all our efforts, cannot raise the stone, if the waters of divine grace do not moisten the dry soil, move and 13

strengthen it. Therefore, once again: „Lont nit lug!‟ (Don‟t give up!) and „Aqua alle corde! (Water on the ropes!)” Water was provided by the neighbour from his borehole and through USA benefactresses, a chapel was completed out of conversion from the previous double garage and a generator to supply electricity was purchased. However, a sustainable means was the solution. Therefore a plan to dig a borehole was put among the immediate priorities that would also enable some agricultural activities in the garden.

At the end of July 2000, three brothers arrived from Zimbabwe (brothers: Regis Mushunje, Peter L. Moyo and George Vurayayi) with Fr. Wenceslaus who joined the community and later were to commence their studies in various disciplines in Tangaza College of the Catholic University of Eastern Africa. Soon the house could no longer accommodate the growing number of confreres as well as interested candidates in the „region‟ and as a result, in January 2001, a house adjacent to the property was purchased and enlarged to provide additional rooms and space. Both the two houses gave 12 rooms and were already occupied by 8 confreres and 3 candidates. In addition, the borehole project was completed and the brothers had no more to rely on water supply from a neighbour or even Sacred Heart Brothers. Solar panels were also installed on both houses and a van purchased to enable their growing number of brothers and emerging needs. All these were financially achieved under the aid of generosity of Generalate, MIVA- Austria, Missio and the benefactors in the United States and Canada.

The definite growth of CMM continued steadily and soon Br. Yvon made a request from Mthatha province to commence a structured independent programme of formation for Postulants. This was granted in May 2001 by the then Provincial Superior of Mthatha Fr. Dieter Gahlen after consultation with the Generalate government. At this time, Fr. Philip Voorn arrived to give some assistance to the already burdened few personnel available as Brother Yvon took full charge of animating the Postulancy programme which was gradually shaping up.

2002 was marked by key fundamental achievements. First, Mariannhill Mission Institute (MMI) did gain full legal recognition by the state agencies. It acquired its legal incorporation in Kenya, through the assistance of their lawyer and was issued with title deed for legal acquisition and possession of property under the Kenyan Laws. In addition they gained full membership into the Religious Superiors Conference of Kenya (RSCK) and attained membership of the board of governors of Tangaza College as well as registration in the Associations of both the Vocation Promoters and Formators of Kenya.

Rapid growth and diversity of the Mariannhill Missionaries within East Africa continued massively and with no more accommodation available and the formation house as no longer an ideal place for Postulancy, in May 2003, Br. Yvon was forced to move out of Formation house (Nivard House) together with postulants and rented a building within Karen vicinity till a solution would be identified. This situation prompted an immediate search for appropriate property which would fit and solve the urgent need. Thanks be to God, in November 2003, a new property was identified by a Salesian brother of Don Bosco from a faithful member of parish who was willing to sell it out to a religious community. It had already three distinct houses which would suit the needs of sheltering the community and the postulants and equally important was an adequate land both good for farming and livestock rearing. Thus it was purchased and in March 2004, the Postulancy relocated there and it was named Christ the Prophet Community.

In 2007, the General Government in Rome gave East Africa the status of a Region and had no more to depend on Mthatha Province for consultation and decision making. Fr. Peter Grand became therefore the first Regional Superior assisted by Br. Yvon Bourret as the local superior. Early 2010, Fr. Thulani Victor Mbuyisa succeeded Fr. Peter Grand as the first resident Regional Superior until January 2011 where his term of office suddenly had to come to an end by taking up another responsibility at the Generalate as one of the General Councillors. He is succeeded by Fr. Robert Kaiza as the present regional superior. 15

The steady expansion of the CMM in the region continued remarkably so a need to host the growing number of members became definite as well as the increased number of candidates. Thus additional construction of a community house was completed with a capacity of 10 ensuit rooms and later on in May 2009, Students Complex House of 24 capacities was also completed. More still, the existence of a multipurpose sports field, further adds to the beauty and quality of life to the entire fraternity of Christ the Prophet Community (CPC) and the Region as a whole. To date the region is composed of confreres across all walks of life: Kenya, Canada, Netherlands, Zambia, Tanzania and Zimbabwe. We thank God for bringing us this Far! THE ENVISIONED MINISTRIES SINCE THE FOUNDATION

We the CMM fraternity in East Africa, impelled by the spirit and faithful to the mind of Christ as our model and leader, feel challenged by the powerful invitation of God‟s Gospel, the urgency of social teachings of the church, and in accordance with the priorities of AMECEA in the Region, to evangelise in the following categories:  Media and Pastoral Communication.  Ecumenism and Inter-Religious Dialogue.  Prophetic voice on Social Justice, Peace, Truth, Integrity of Creation and Reconciliation.  Pastoral Challenges posed by HIV and AIDS in the society.  Refugees and Internally Displaced Persons.  Women issues, Youth issues, Poverty and development, Education as well as Health sector. The realization of this vision however, challenges each and every spirited CMM member in a deeper and wider sense to explore avenues, avail oneself willingly and readily and in a committed mind, body and spirit, respond to above needs wholeheartedly. 16

In August 2004, shortly after the establishment of CMM foundation within the Archdiocese of Nairobi, the Bishop approached the congregation to begin a parish as part of policy requirement by any new congregation which intends to establish itself in the Diocese. After several meetings with the auxiliary bishop of the Archdiocese Fr. Ireri which was characterized by several visitations, negotiations and proposals from either side, a solution was finally settled upon Juja Farm Parish. It is located in the Kenyan Central Province, Thika District, Ruiru Location and approximately 45 km from the city of Nairobi. The area is a semi arid zone. The parish had many challenges appearing to have been neglected for a long time and above all was chocked by poor infrastructure. However despite such challenges, the area was potential for development and was getting more and more attractive to urban settlers and investors due to its close proximity to the already densely populated Nairobi city.

St James Juja Farm Parish as it stands now is predominantly of Kikuyu ethnic group with other sporadic ethnic compositions such as Kambas, Kisiis, Luos, Kalenjins among others. This composition is so because the land is a settlement scheme and therefore everyone across ethnic compositions can easily purchase land and settle there. Most of the residents of Juja Farm rely majorly on Quarry mining as casual labourers as well as subsistence farming. A smaller percentage of residents (elite) have however invested outside Juja and only occupy the area as residential homes.

Father Kaiza, the parish Priest further reports that virtually there is no industrial employment in the area and the education levels still remain at a low key since most of the people drop out of school due to financial challenges/ constraints and hence settle down on quarry mining so as to help fix their lives. This explains the increment in child labour in the area, drug addiction, prostitution, single parents as well as orphans. 17

The parish has got five outstations with approximate number of 300 active Catholic families. Since its inception, the parish is blessed with about five other religious congregations in the area: CPS, Dominican Sisters, Bene-Bikira Sisters, Carmelite Nuns, and Ursuline Sisters. They run various projects in the area and more still intend to initiate others. These include:

 Home for elderly, Orphans and Vulnerable Children Centres run by Dominican Sisters.  Technical School to be initiated by CPS.  Health Centre (St. Philip‟s Nursing Home- Juja Farm) run by the Parish.  Tailoring, handcraft and Bakery/ catering School for women as well as the vulnerable girls yet to be initiated by Carmelite Nuns.  Primary, Kindergarten and Nursery Schools at various locations by Dominican‟s and Parishioners under directives and care of CMM.

The parish later became the third CMM community under the dynamic and aggressive developmental conscious CMM priest, Fr. Robert Kaiza. Occasionally he would be assisted by several visiting CMM deacons of the time: Abulala, Patrick and Gathu until he was officially assigned an assistant Fr. Ivor Chaebwa on 17-10-2007 hence forming a community (in the strict sense).

Juja Parish is currently experiencing a remarkable growing number of Christians and despite social, economic, political, cultural and pastoral challenges, the two CMM priests (Frs. Kaiza and Ivor) under its care are enthusiastic and devoted to the mission mandate entrusted to them by the church and the congregation. They strongly believe that under God‟s care and providence, many more plans and activities will be initiated and such would include establishment of an affiliate college of Jomo Kenyatta University of Agriculture which will be offering various courses. Moreover an expansion of the current Health Centre at the Parish to a fully fledged integrated Hospital. Fr. Kaiza further reveals that there exists still untapped opportunities within as well as without 18

Juja which when tapped and fully utilized, he believes would help transform lives of the people. These he says include the availability of land, colleges and universities along Thika high way. The needs of the people on the other hand appears to be changing steadily with emergence of others such as single parents, orphans and the vulnerable children, youth and unemployment, drug addiction as well as health and its related challenges. The presence of the congregations in the area however try to respond to these needs but still suffers inadequacy of resources. The two CMM priests (Kaiza and Ivor) therefore wishes and appeals to everyone including the faithful and the local government to respond holistically to these unfolding realities of the people.

Father Kaiza boldly and enthusiastically says that what has sustained him throughout his mission in the parish is the absolute belief in the strength, love, confidence, support of the people, the spirit of the founder (Abbot Francis) and the forefathers and above all, the Eucharist which he crowns as the centre of life.

Frs. Kaiza and Ivor both CMM priests are however, passionate and diligent in their tasks as well as missionary mandate despite moments of social, economic, political and pastoral bottlenecks they experience at times. They pay great gratitude to the entire fraternity of the Congregation of Missionaries of Mariannhill for their unstinting support both locally and abroad in terms of personnel, morals as well as financial.

SOCIAL-ECONOMIC-POLITICAL SITUATION IN KENYA AND ITS IMPACT ON EVANGELIZATION

I have been asked recently to write down some comments about the socio-economic and political situation of Kenya. While Kenya is experiencing important, but slow transformations inspired by the new Constitution, I will try to comment on the Kenyan situation at the best of my knowledge, being aware that I have a very short experience of Kenya (10 years) and I do not know very well all the infrastructures of the country. But I will rely much on some newspaper articles which reflect my experience of the whole system which Kenyans have inherited and transformed throughout the years following independence. The Kenyan socio-economic and political landscape is changing and represents a challenge for evangelization, which the main churches seem not to be fully embracing, as they seem busy to secure their structures, finances, and social influence. As I find much inspiration in the Daily Nation cartoons and articles, I will use them to summarize my comments: Political situation: in August 23, 2011 cartoon of The Nation newspaper, a woman whom the Speaker of the National Assembly explains the use of political parties, answers the Speaker this way: “The problem, Mr Speaker is, in Kenya we don‟t have parties or principles”. And the little mouse, in the right corner of the cartoon, adds: “only stomachs with principles!!” Economical situation: “Who owns Kenya?” (on Citizens TV station). Also Kenya exports for sh.38 billions of goods, but import for 380 billions (Nation of Sept. 26th 2011). Kenya is driven by a wild capitalist system. Social situation: there is a huge gap between poor and rich; and 55% of the population live below the poverty line. A huge proportion of the youth is idle and unemployed, while universities have little room for more students. 20

Christian churches situation: the Churches seem busier maintaining their leadership and infrastructures than to develop pastoral plans and evangelization strategies. In some of the mainstream churches, lay people do not seem to have much space in the decision making process. Political situation Kenya has inherited its political system from the colonial power, Britain. Thus it has much to share with other former British colonies. But very soon, the one party system became the norm till the late 1990s. Then multipartism was re- introduced and became more meaningful in the 2002 elections. Kenya has adopted from the very beginning of self rule, a centralized administration type which did not contribute much to the development of the provinces or regions. Thus nearly everything had to come from Nairobi. Kenya does not have real political parties with clear ideologies which could give proper guidelines on how the country should move forward. Instead, there is a spectrum of political parties based mostly on ethnicity, and/ or the personality of a particular politician, or on a region. There is no real national political party as each one tends to represent mostly a region. Thus, we could say that all political parties are nearly the same, which allows politicians to shift from one to the other without any problem, depending on the offer or the resources made available, or the relationship between the leader and his subordinates. Thus, during an election, most political parties have more or less the same program, which most of the time is put on the shelves after the elections. The political class is often caught in a circus of “scandal, excesses of flaunted wealth, corruption, broken promise, and general frustration” (Mukhisa Kituyi- a former member of parliament (MP)) creating a public cynicism toward it. Put aside Vision 2030, the Government does not seem to rule the country from a well planned program, but from piece works which the problem of the moment requires (urgency). Thus resources get scattered, unchecked, and corruption becomes an easy way to get enriched. The lack of rationale and planning led recently the MPs to use money from the relief program for their taxes.

Economical situation From the time of independence, part of Kenyan economy has been dictated by developed countries which tried to exploit the primary commodities from Kenya, mostly agricultural products whose prices fell on the world market while the price of oil and imported good increased sharply. Even today, with a weak Kenyan Shilling, Kenya has to pay dearly for its import; this creates an imbalance of trade. In the 1970s, Kenya started to feel the impact of globalization. It had to borrow money from international institutions, creating the debt service, debt which still handicaps Kenya‟s economy. As the economy has been gradually controlled by rich countries, Kenya could not do much to fix the prices of locally produced goods like tea, coffee, pyrethrum, etc… Kenyan very rich families joined the trend in impoverishing the people by investing their profit abroad.” Kenya is a capitalist society run by a government that collects taxes” (Kimaru) which are not always used where and when needed. The Kenyan government was not able to do much to control the situation because of the following: (1) poor administration and management of resources and funds, poor planning; (2) lack of transparency and accountability; (3) corruption and bribery at all levels; (4) strings of natural disasters. Pharis Kimaru wrote in the Nation: “We steal at the top and we steal at the bottom; we bribe at the highest officers in the land and at the lowest possible menial levels”. “The Kenyans are faced with the burdens of escalating food and oil prices, cutback in employment and retrenchment, poor wages, health care and lack of education facilities” (M. Aringo). Life has become tough in Kenya as the basic commodities prices have reached a dangerous ceiling. Kenya‟s economy is driven by a wild capitalism which does not care much for the poor, and even excludes them. The question of land ownership and availability is also part of the thorny issues. While rich people and families own thousand of hectares of land not always well exploited (or exploited for export or used for wild life), hundred of thousand of 22

people cannot anymore survive on their small plot. The IDPs‟ (internally Displaced Persons) search for land has also added pressures on available land. Let me conclude this part with quotations of an MP (Member of Parliament) Ababu Namwamba in the Sunday Nation, August 14, 2011. “Kenya of the paradox of sickening starvation amidst chocking plenty…Surely, what sane government totally abandons whole zones of the country populated by tax- paying citizens, which by the way possess huge economic resources? ….Kenya of primitive accumulation beyond one‟s needs even as the neighbour scraps the bottom of the barrel for bare survival. Ours is truly a country of 40 millionnaires and 50 millions paupers. A Kenya of wheeler-dealing and shameless man-eat-man gluttony that devours every single goose that shows the slightest sign of laying a golden egg...” The experienced crisis caused by sugar shortage shows that “poor planning and management in the state-owned mills, corruption and bureaucracy have rendered mills feeble competitors…” (John Shilitsa). The rapid growth of the population is another hinder in the spread of poverty: the population grows too fast compare to the economy. “The economy should grow at thrice the population growth rate (Edith Fortunate). “Professor Sambili an MP argues that “family planning is the missing link in the achievement of Millennium Development goals” (Edith Fortunate, in DN2). Social situation The “Kenya for Kenya” initiative in response to drought which took place to help the worst hit regions (Turkana population) proves that “we are a marvellous society, humane, compassionate, empathetic and generous”, and this initiative is a “striking celebration of shared humanity, our capacity for unity and collective responsibility” (Pharis Kimaru). This has been a moment of “enlightenment”, he said. But these moments should not make us forget “what kind of society we really are, how we live, how we hate, how we discriminate and even worse, how little

remorse we feel for any of the above… we are fairly a rotten society” (Pharis Kimaru). The Kenyan society has to cope with too many challenges which most of the people feel they cannot do anything about and which arise fears, pain and frustrations: congestion of the education system, widespread poverty, unemployment, high cost of living, exodus of rural youth to towns, poor health services, lack of land, few banking services to the poor majority, a justice system discredited, high fertility rate and big families, deforestation, concentration of wealth, drug and brew consumption, ethnic divisions, corrupt leadership, HIV/AIDS scourge, natural calamities and climate change effects, cultural disintegration, breakdown of the family and traditional community life, poor service delivery by the state, and so on. The situation of the youth who constitute more than half of the population is particularly of great concern (Ondeng Pete). In spite of these alarming situations, the common wananchi (citizens) does not loose hope seemingly. The approval of the new Constitution and high expectations people put in it, the little economic growth, the improvement of some major infrastructures like roads, a certain return to the rule of law, reforms in the judiciary, the THE HAGUE procedures, seem to boost people‟s hope for a better society in the near future. Let me mention a last issue Kenyans will have to reflect on in their search for improving their quality of life: religion. It is clear that religion has a very strong impact on the life and behaviours of the people. The controversy on abortion and the role of the Churches during the referendum on the new constitution prove this point. People of Africa, Kenya included are, very religious. The proliferation of small churches and the enrichment of many of these churches‟ leaders, the craze for all types of religious crusades testify to a certain degree to the despair of many Kenyans that the social situation might be beyond repair. Thus the question is: do the Churches and their leaders, and religion at large, help the believers (1) to analyze (critical thinking) the socio-economic-political situation, (2) to imagine and find solutions (3) to own the implementation of the latter. Or do they encourage people to put everything into God‟s hands and to 24

forget about the underlying causes of problems (poverty, sickness, death, misfortune, hunger, flood….). “Mr Amani Matano, a law student at the University of Nairobi, thinks that Africa‟s religiosity is implicitly the root of Africa‟s nemesis. “I feel that we have a lot of failings in society due to our theistic philosophies. God has cursed Africa, not literally, but because religions have created unbalanced structures that discriminate people against themselves and are the backbone of conflicts from the Horn to the Cape” (Beatrice Kangai, DN2). Rev Mutinda Musyimi, a lecturer, will add that Africa has a lot of wealth but “God will not do for you what he has enabled you to do yourself” (ibid); he thinks that the problem with Africa is complacency. “What hinder development in Africa is mostly man-made: retrogressive traditions, human activities that cause climate change, poor governance and insecurity” (ibid). The challenges to evangelization If religions, write spiritual masters, are only the fingers that point to the moon, not the moon itself, believers have to be taught what the moon says or what the Spirit tells them. Religions need to enlighten people on how God look at them and what he wants from them. In Luke, chapter four, verses 18 and 19, Jesus, while describing his mission, lists the task he was entrusted with, and this task is the mission entrusted to all Christians. Liberation is the key word of this short text. Fatalism is to be banned. When Jesus offers us the parable of the Good Samaritan, he gives us important clue for understanding what it means to evangelize, to become good news. The steps are clear: to understand the man attacked by the bandit‟s situation, to be moved by it, and to take effective action to save the man and provide for his needs. The mission of the Church while evangelizing is not different; she has to denounce sinful behaviours and structures, to empower the people, to question, to help proposing alternatives, to promote critical thinking, and to enhance commitment to change this world. The late Professor Wangari Matthai has been a very good example of a committed Christian and of a prophet. “The creation of an alternative society with a new set of laws of love, truth, justice and 25

equality is the solitary goal of the Church” (C.P. Varkey). I have come in order that you may have life – life in all its fullness. (Jn 10:10) says Jesus. If the Church, in her leadership, is too busy maintaining her power, her influence on the faithful and in the society at large, and her structures (even if they are becoming obsolete), she will fail in her mission of evangelization. Furthermore, if the Church is too busy defending her stand on moral issues like contraceptives, sex, abortion, and liturgy attendance, people won‟t see in her a beacon of hope, the voice of the voiceless. The Church has to reflect openly on what Jesus-Christ has to say about poverty, redistribution of wealth, cancelling of debts, liberty of the oppressed populations, compassion for the sick, the suffering and the weak. She has something to say about evil structures, wild capitalism, unemployment, promotion of life, land ownership, and so many other issues people are struggling with. Otherwise, she will slowly become irrelevant and prophets will rise outside her boundaries. I conclude with the following questions: how can the Church be “hope in an age of despair” (Nolan) in Kenya? This is a challenge for us all. For us, Missionaries of Mariannhill, does the socio-economic-political situation in Kenya not leave us something to think about as we are at the crossroad of identifying new fields and new methods of evangelization in East Africa, fields which the Church Institution has not really ventured in? Yvon Bourret CMM.

MINISTRY AMONG THE YOUTHS (YOUTH FOR LIFE KENYA) Ability is the capacity given by God to do things. Motivation is what will determine how much you do while sometimes attitude towards what you do determines how well you do it. It is gifts and talents that enable one to do things, but these gifts and talents are not meant to be our private property, but are meant for the good of the society. Life as a youth determines how a person later becomes in future. Once one looses any chance in his youth, to get that chance back again will take time. Sometimes as a young person continues to grow, many questions come in mind. Some have solutions while others remain unanswered. However some issues arise and many youths tend to blame the parents and the environment in which they were brought up in. My experience working with youths at Athi - River in a project known as Youth for Life Kenya had challenges but most of them helped me to think wide and deep because some issues were beyond my expectations. A time I could sympathize with certain situations that would later live me emotionally drained. Experiences revealed that some youths are forced into certain mal-behavioural practices such as corning/ gambling, commercial sex, stealing, drug addiction and trafficking just in order to secure their fundamentals such as food, education, improved quality health, sanitary towels and clothing or even meet the costs of electricity or purchase phones and air- time vouchers. Sometimes this dehumanising experience would force me to forego my lunch given by the community to help make a difference in lives of some. In addition, cases of early pregnancies while still in school or unexpected pregnancies were equally rampant. Worse still this vulnerability to sexual incidents would live some youths exposed to sexually transmitted diseases having HIV/ AIDS unexceptional. Some girls would as well be given into early marriages so as to earn their respective families a meal for the day leading to the evident increase number of school drop-outs and high levels of illiteracy in

27 the area. Young boys would equally drop-out of schools to provide cheap labour to the various industries located around just in order to ease the economic burden experienced by their respective families. Some girls were also unable to finish or clear their assignments on time or perform well due to overburdening with domestic chores leading to low females performance. Nevertheless, every human person not only has weaknesses but also strengths of which sometimes some surpasses each other. Among the strengths gained in the ministry is the aspect of togetherness that provided supportive and correctional aptitude to each other by neither condemning nor condoning certain behaviours. Just presence among youths in itself was fulfilling as it offered various opportunities and insight for growth and development. I realized that unconditional positive reception of youths despite their developmental crisis and mal-practices, empathy and genuine relations were all that youths need in life. When such feelings, thoughts and actions were later meditated upon, deeper self knowledge and discovery of existing strengths such as self confidence and capabilities within, were elucidated. Indeed I do agree with our spiritual father Abbot Francis Pfanner that Silence is conducive to turning inward…and more surely and easily teaches one to see into the inner-self and to raise one’s heart and mind to God. This dynamic rich experiences and insights gained through youth ministry at Youth for Life Project, qualifies my recommendation and involvement of CMM congregation in such like endeavours! With such experiences, one clearly understands the dynamics of social, economic, political, spiritual and psychological impacts in the society and worse still to the lives of youths. As a result one is challenged to always transcend oneself in thoughts, feelings and actions. Our nice human wishes, prayers, studies and community life, are all good but not enough. Our perceptions and responses are bound to be different but let this difference not come between us in realizing God‟s Kingdom. In conclusion, all challenges facing youth in today‟s world are not of anybody‟s wish but may be because we are born in different times and circumstances which tend to influence our lives and consequently determine our successes or failures. Among the points I emphasize to youths is that, for those of us born

28 and raised in difficult conditions, it may appear as though we can never break the spell of poverty and hopelessness that seems to cast it‟s perpetual shadows upon us. However, being unconscious of our poverty realm can wallow us in despair and resignation making us think erroneously that such is our fate and forgetting that what may appear as our fate is not really cast in iron, rather we have it within our powers to change our circumstances, for the better choice is ours. Therefore as we get liberated from our own fears, our presence in any ministry automatically liberates others!! Br. Nicholas Mwiti, CMM

RICHNESS IN UNIQUENESS Human person is indeed a very complex being deriving its mystery of rich intricacy from his creator God. The human intelligence and science has not yet enabled man to fully comprehend this sophistication of man. However I must acknowledge the great contributions by certain gurus like Carl Rogers, Sigmund Freud, and William Glasser among others for bringing us closer to the knowledge of this mystery of human person. To begin with, human cognitive, affective, behavioural and spiritual domains are some of the aspects of man that further complicate this mystery. It is these domains that define at any given time and place who and what we are or later become in life. To attain an insight of man however is a privilege one acquires in life and does not fully rest on his knowledge but inclusive of God‟s grace. We are born and grow in these determinants of life but to their full maturation remain relatively a reality each has to battle with for the rest of his or her life and are dictated by both intrinsic and extrinsic factors. Such factors would include genes, time, place, culture, social, economic, religion, food and nutrition, institutions, atmosphere; hash climate or weather, natural calamities; diseases and illnesses. Despite these overt and covert factors of life, man is still able to understand, explain, describe and even predict human personality.

The knowledge of human behaviour and mental processes (Psychology) has been so far the scientific attempt to unveil this richness of man. Some of its positive fruits have facilitated the reception, acceptance and genuine relationship among human person. In human behaviour here, I mean overt actions evidenced to all such as walking, speaking, moodiness, quietness, laughing, singing, relating etc while mental processes are private mind activities such as thinking, reflecting, meditating, perceiving, and feeling among others. When a young person joins a religious family, it becomes interesting especially when at times certain expectations in terms of overt behaviours as well as specific mental processes become definite. One therefore is only left to imagine how much an individual full of clandestine elements can be fixed to fit within certain figment or intended personality and above all forgetting that our perception and psychological sensitivity totally rests on mental system. Holistic maturity of personality is a process of growth and development which follows a natural continuum characterised by clarifications of both the previously mentioned intrinsic as well as extrinsic factors. It would be my hope and good will that certain conclusions, explanations, evaluations, descriptions and predictions drawn based on individual‟s behaviour and mental processes, take into consideration the fact that the whole attained picture could sometimes be different from the sum of its distinguished parts. Every one is a product of the previously mentioned innate domains and holistic maturity rests not only on individual alone but also through God‟s grace and the immediate environment. We must acknowledge that our uniqueness as individuals represents a unique but rich thought of God and we communicate and relate in the realm of our differences with other personalities. Moreover, the gifts and talents of each individual reveal the mystery behind our individuation which proves how rich and complex human person is. God reveals himself in the movement of our hearts, mental processes as well as overt human actions upon which a person meets and expresses reality. I am convinced beyond doubt that God‟s spirit touches both normal and „abnormal‟ self. It touches our cognitive, affective, behavioural and spiritual domains making them one with His. However this spirit never forces growth and change or strains for immediate results. It allows natural processes of growth and development (human transformation) into

effect. Having indicated the dynamism of human person in terms of personality and its convolution, it would therefore be in accordance to stipulate some important factors towards healthy maturity. The first step of maturity in life in all the mentioned domains is AWARENESS. We become aware of our mental processes; ideas, thoughts, feelings, emotions, values, attitudes and overt actions; language, disposition and other non verbal communication. However at times our awareness of the other persons often manifests suspicion and defensiveness since it challenges our Ego‟s attempt to balance the demands of ID and dictates of Super Ego. Being aware also include being sensitive to uniqueness of everyone. We need to be aware that though different as we are, is not just a physical reality but equally mental, as well as spiritual. Each person has unique word to speak, differs in quickness of mind, strength of will, affectionateness, creativity, and even temperament. Our awareness moreover needs the touch of the spirit of God to help us accept the fact that human beings and their various personalities is in it a gift to be gloried in and that we do not become our personalities rather we grow into personalities. The second step of growth into maturity is the birth and cultivation of NEED. This is however, a process of revelation of the ahah! of our lives; the coming of openness. It comprises of God‟s touch to our inner lives, highest ideals and the fiery grace that inebriate us propelling us to move beyond dissatisfaction state of our four domains; cognitive, affective, behavioural and spiritual into the path of satisfaction. The truth of the matter to all is that one will never change or grow until there is a felt need within to change or grow. However, the need does not fully rest on individual but equally fundamental, is the environment; persons around us, organs, structures, systems, policies, principles and Holy Spirit. The third and yet still fundamental is COMMITMENT. This is a very delicate stage in holistic human growth. Support, encouragement and patience with self as well as one another are key at this stage. Awareness and need joined would definitely lead to commitment into action. Commitment entails a consistency in making rational reflective choices that would lead into definite growth and maturity of personalities. Perhaps we all arrive at this stage but seldomly does

the stage sustain us. How I wish we integrate counselling psychology and philosophy into a lifestyle that is consonant with our highest ideals in life!! Lastly my brothers and sisters the spirit of God is the vehicle through which ultimate transformation becomes apparent and eminent and it is by Him alone that grace bequeaths human lives despite human weaknesses and limitations. Romans 12:2 further cautions us not to conform outwardly to the standards of this world but let God transform us inwardly by a complete change of mind. It is then that we will be able to know His will and what is pleasing to Him. I believe that this sharing in one way or the other has reminded us that growth into holistic maturity is a natural process often ambiguous and is determined by interconnected multifactors which do not rest on individual alone but equally on God‟s grace as well as human support from the environment we live in. William Otieno, CMM

LIFE AS A CANDIDATE Giving ourselves an appraisal of the highest order, Mariannhill is an individual free-will environment. In consideration of the upcoming reduction of vocations in the modern world, Mariannhill has the set standards of conducts on how to win the few remaining enthusiastic young men for the service of the kingdom. As to the student‟s life, the community has given in for the common good of every individual that makes a way in terms of aspiring to be the member of the congregation. To make this known, it is clearly reflected in the way the students conduct themselves during the pastoral work commonly known as the apostolate period. During this period, the students are free to choose where they are suitable for the pastoral work. We are not obliged to work in places as it is a mission of serving all the people irrespective of race, culture, tribe and other vices that

32 hinder the casting together of the whole human race. This in real sense results to the upholding of the human dignity from all its perspectives. To be assured of this, there are some of the students who work in hospitals with the cancer children, others among the youth in different parishes, rescue or rehabilitation centres, others in catechesis classes, and others still with the HIV/AIDS infected as well as the vulnerable population. This candidacy period starts at the aspirancy period in which a person is dedicated to work for the needs of others and the community. As we follow the footsteps of St. Benedict, we work in order to sustain the future of the community. We are really rooted in this charism of “ORA ET LABORA” for we work and pray for God‟s guidance in the discernment of our vocations as students. This is why the Congregation of Mariannhill paves a leeway for the candidates to venture deeply in the real life situation. The aspirancy period is a period that lasts for six months introducing the aspirants to reflect on their way of life. Thus it makes them to be interested to join the life and so be integrated into this new environment underlining the major concepts that makes him to be part of the community. It is during this period of time that the newly approved candidates are introduced to pastoral work. This is mainly done by the existing candidates who introduce the new ones to different places and it is the choice of the person to go where he is interested to work. Candidacy is a period of two to three years in which during this period an individual who has been approved to join is taken to school. This is the second stage of formation. Although there is school work to be done during this period, the candidates have to show their balance between the apostolate, community life and the school work. Candidacy period is also characterized by freedom and opportunity to choose various foundational courses in accordance with the congregation‟s requirement. There are those who go to Consolata for philosophical studies and those who go to Tangaza College of Catholic University of Eastern Africa for other courses like Social Ministry and youth ministry. All these done during the candidacy period are foundational preparations for the future professionalism in mission work.

To give a hand of applaud, the congregation has dedicated itself to different capacities as it is practicing participatory living in conjunction with embracing human rights and so increasing the chances of human dignity and not human embedment. As to the badge, there is a lot of enthusiasm as they portray a committed figure in achieving their targeted goals. Since most of the formation centres do not end up with the original number of candidates, my sincere gratitude goes to the formation team for ensuring that there exists a conducive environment for everyone to express his heart, thoughts and feelings and even suggest a way forward to certain issues. At such times, the leadership of the congregation allows adjustments for the betterment and growth to take place in everyone. I would like to thank all the candidates for their dedication to the missionary work to reveal their different talents of life in serving the humanity. Thanks to the community in giving a chance for everyone to express and help in the sustainability of all. Let us make Mariannhill Congregation a better and conducive environment for human existence. SYLVESTER IVELIA MUYEKA Candidate of Mariannhill Missionaries East Africa region

SELF RELIANCE AND SUSTAINABILITY AS A PREREQUISITE IN OUR COMMUNITIES

This sharing provides a personal gist on the resurgence role each community member bound by commitment and love for the wellbeing and prosperity of our communities and the congregation ought to embrace so as to claim a self reliant and sustainable community. Indeed this is the prerequisite for living in the contemporary time. We as the members of the congregation that claim the essence of our identity therefore ought to play a significant role in self-reliance using local initiatives and resources for it is the community and individual members that define their own development in accordance with their own needs, values, aspirations and capabilities.

Sustainability Sustainability is the capacity to endure. For us sustainability is the long- term maintenance of responsibility and accountability, which has environmental, economic, and social dimensions, and encompasses the concept of stewardship (the responsible management of resource use). Fr. Ivor remarks that self reliance and sustainability challenges each confrere to introspect on how much he either brings in or cushions financial expenditure of the community. This he says is the mind to build the community. Every confrere is called to partake in every initiative of the community for through this lies the secret of the success of self-reliance and sustainability. He adds that wealth is created not on how much one makes but rather on how much one saves from what he has. The participation however, calls for voluntary cooperative efforts by each and every confrere and a sense of accountability which does not just entail writing reports but also availing all the common resources to all. Participation and responsibility therefore are both in kind and in cash. Self-reliance Self-reliance on the other hand means, „you rely or depend on yourself.‟ It is a concept that encourages each one of us to take responsibility for our own needs—physical, emotional, spiritual, social, and economic. However this sharing aims at physical as well as economic needs. Self- reliance entails the trust in one's present thoughts, skills as well as creativity. It stresses the importance of people increasing their sense of responsibility, and looking at external assistance as just supplementary, but never replacing popular initiatives or local efforts. In its fundamental sense, self-reliance is a state of mind that regards one‟s own mental and material resources as the primary stock to draw on in the pursuit of one‟s objectives, and finds emotional fulfilment in achieving the objectives by using one‟s own resources. Fr. Ivor further remarks that within our own capabilities, we need to have small income generating activities which are easy to run, easy to sustain and are economical. It is only until we attain surety and 35

confidence in our small achievements that we can venture into other long term; big and permanent projects such as rental houses. For instance, the existing projects like piggery, poultry, bee keeping, vegetable growing, dairy and now fish farming which we are experienced in and they have proved a great potential can be explored for expansion on a larger scale. A lot can also be done on our farms in Juja where the following projects can be sustained. Vegetable growing, maize in dry season, fruit trees along vegetable fields. Dairy cows and pigs can be kept so they can be utilising some residues from the farm. Rabbits can highly depend on weeds from the fields. Bees can thrive on the flowering crops providing good pollination and providing the community with honey. Fr. Ivor believes that it is high time we sacrifice ourselves and resources and invest in farming but only if supplemented by irrigation since we can never rely on our unstable rain patterns. This direction will enable our communities to exploit and utilize to their advantage resources, which would otherwise lie dormant and thereby perpetuate the poverty of the community, and over reliance on external aid. This perhaps will improve the competence and confidence of our communities in handling their affairs and enable us look inwards and rally all the resources behind every efforts. Fr. Ivor reveals dejectedly that though not everyone would always share in the common dream, Self-reliance and sustainable development has proved its usefulness as an easy, all-onboard and results oriented. It aims at translating Chapter and regional conference ideas into meaningful developmental goals accepted by all who are guided by same spirit and a common vision. He boldly affirms that it is very possible to transcribe novel initiatives into easily manned projects that majorly utilize local resources. This he repeats again is very possible. In order to realize our goal of self reliance and sustainability, there are certain essentials that demand our attention in every aspect of our endeavours. These are:

Simplicity—this concept reveals the value and pride in the projects / things and ideas that we partake. Simplicity urges the confreres to be readily available for any task or responsibility and not perceiving certain tasks as higher than others.

Responsibility and accountability—this entails obligations that a community has to itself. These obligations require that any activity or responsibility to be undertaken in a thoughtful manner and should also be responsible for any consequences and justification should there be a need. A self-reliant community takes the responsibility for its actions in creating and using goods as much as possible in a self sufficient circle. However, it is equally important that community have the full responsibility for the management of all its endeavours which implies that they need to be fully involved, understand, adapt and develop further according to their own requirements. Only if they are in full control of their endeavours can they also bear full responsibility for them. Fr. Ivor sadly notes that sometimes responsibility and accountability are taken to imply providing a report over the expenditure of resources (money). However this should include being open, transparent and willingness to welcome positive corrections from confreres as these too pertain responsibility over the common resources. Respect—this characteristic talks about respect for fellow confreres as well as other living and non-living natural world which is the source of enjoyment and inspiration for the community. Commitment—a community needs to be committed to working for its prosperity. It should not totally rely on help from outside to guarantee the provision of its needs and economic security. Rather we should strive towards the betterment of our income generating initiatives that are easy to manage, sustain and are affordable.

Creativity—finally, new innovative solutions are the key to success in implementing such a change. The concept of self-reliance implies that a

community is a constant source of creative ideas about how the present can be made better. Fr. Ivor remarks in his conclusion that people are, as they always have been and ought to be the real protagonists of their own development and future. As confreres, we should continue bonding as one family with a sense of caring for one another and taking responsibilities and accountability on our resources. However, in a self- reliant and sustainable manner, he adds!

Compiled by br. William

THE DYNAMICS WITHIN THE REGION!

The Students Complex House at CPC with a capacity of 24 rooms

BROTHER NIVARD COMMUNITY

MAIN HOUSE

BR. NIVARD’S STUDENTS’ HOUSE

CHRIST THE PROPHET COMMUNITY

A bird’s View of CPC Community

COMMUNITY HOUSE AT CHRIST THE PROPHET COMMUNITY

MULTIPURPOSE SPORTS FIELD

DAIRY PRODUCTION

GUINEA FOWL PRODUCTION

BROILERS CHICKEN PRODUCTION

CAT FISH PRODUCTION

TILAPIA FISH PRODUCTTION

GOATS PRODUCTION

BEE KEEPING (HONEY PRODUCTION)

JATROPERS (BIO-DIESEL PRODUCTIO)

DRIP IRRIGATION (FOR VEGETABLES PRODUCTION)

TOMATOES PRODUCTION

CABBAGES PRODUCTION

ONIONS PRODUCTION

COWPEAS PRODUCTION

BEETROOTS PRODUCTION

BANANAS PRODUCTION

CHICKEN PRODUCTION

FISHING AT CPC

TURKEY PRODUCTION

PIGS PRODUCTION

A VISIT BY CONFRERES FROM GERMANY WITH A GROUP OF YOUTHS

In 2010, Frs. Tomas and Michael (CMMs) with a group of youths from Germany visited Kenya. In their company are brothers: Fredrick, Bongani and Dan who became their tour guides.

A COMMUNITY TOUR AT PARADISE LOST

YOUNG CONFRERES IN THE REGION

ISANDA, ALLOYCE, ALEX, FRED, CHRIS & BONGANI

NJENGA, NICO, BEN,MUMANYI, DENIS, OMONDI, WILLIAM, MUTUNE & DENNOH

CELEBRATIONS WITH PRECIOUS BLOOD SISTERS

Family Day Celebrations every Year on 20th Oct

JUJA FARM PARISH TODAY

The new church of Juja Parish

The Priests‟ House at the new Site 54

MOMENTS OF PASTORAL CHALLENGES

Despite its remarkable power, this Cruzer could not survive

Fr. Ivor now in his new adornment after the long struggle with mud despite his trust and reliance on the power of his Land Cruzer. 55

OPENNING OF THE NEW JUJA FARM CHURCH ON 3RD APRILL 2011 BY HIS EMMINENCE JOHN CARDINAL NJUE

From right: Frs. Moris CMM, Abulala CMM, Ivor CMM (4th), Kaiza CMM and second from left, Fr. Hubert CMM from German Province. 56

CMM confreres among the faithful during the Liturgy

Inside the New church 57

SOME OF THE PROJECTS AT ST JAMES’ JUJA FARM PARISH

Fr. Kaiza at St. Philip’s Nursing Home- Juja Farm

St Michael’s (Arthi) Kindergarten, Nursery, Pre-Unit and Primary School- under CMM sponsorship

St. Michael’s Primary School at Arthi under construction

Feeding Programme going on at the School

Indigenous Poultry project by Fr. Ivor CMM

Rabbits Project by Fr. Ivor

Bee-keeping (Horney Production) by Fr. Ivor

Sun-Flower Farm at Juja Parish (Despite inadequate Rain fall, Fr. Ivor could not go empty handed but would have had a bumper harvest. Drip irrigation thus is the way to go). 61

CLOSING REMARKS FROM THE REGIONAL SUPERIOR

Dear friends, to fulfil God’s dream requires willingness to sacrifice the comfort of the sheltered life, rather than remaining faithfully aloof from any possible criticism and rejection. Remember anyone who attempts to do anything positive risks criticism. That is the price we were called to pay as followers of Jesus Christ. There is no possibility of walking the walk of faith without willingness to bear a cross. Indeed the cost of discipleship.

Thank you very much my confreres in the region for your openness and sharing with a great passion what is going on in the region. I am humbled with all your contributions as well as development in the region. I feel your fears and anxieties but above all I am encouraged by your willingness to conquer all fears and ready to take the worth risk for the sake of region and the church. Therefore, once again let us be thrilled by Abbot Francis’s phrase: ‘Lont nit lug!’ (Don’t give up!).

The greatest question which I ask is how we can transform a swamp - bad situation or condition you face - into a lovely sustaining oasis. How can we transform our region to become a lovely place to work and live in? Many of us expect easier and quicker solutions or easy fix or have the notion that the regional superior and his councillors will invent the super master road map, well carpeted. No, no, no. We are all to work together, to create a compass together which will help us travel together to reach that sustaining oasis. Our approach will be that of participation.

To the entire family of God, we welcome you officially to our magazine (THE BREEZE!) and cordially welcome all your generous support for the growth and development of God’s people and the Region at large. Thank you all and may God bless you! Fr. Robert Kaiza, CMM.