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(Part I was published in the April Issue.  Part II consists of Annexures I, II, III and Schedule I)

Annexure 1: Special conditions

1. Foundation and Plinth:- Foundation and plinth shall be 1:2:3 cement concrete.
2. Damp Proof Course and Termite-proof:- D.P.C. shall be 2.5 cm thick cement concrete 1:2:3, mixed with one kg of tape create/Dr Fixit per bag of cement or other standard water proofing materials as specified and painted with two coats of bitumen.
3. Superstructure:- Superstructure shall be of first class with 1:6 cement mortar. Lintels over doors and windows shall be of R.C.C. ratio of 1:2:3
4. Roof :- Roofs shall be of R.C.C slab with an insulation layer and lime concrete terracing above, supported over R.C.C beams as required. The height of the rooms shall not be less than 11’.
5. Flooring:- All flooring for the school and hostel will be cement floor with skirting up to 6”.
6. Finishing:- Inside and outside shall be of 12 mm cement plaster 1:5 and the ceiling 1:4.
7. For Other materials:- Rain water pipes of PVC shall be provided. Building shall be provided with durable and stainless water fittings and quality electrical installation.

 Annexure II: Details of the construction work: General Specifications for Construction

Civil and Brick Work:

Ultratech/ACC/JK Cement of 43 grade to be used for all wall work.

All external walls shall be of 10” thickness with intermittent RCC columns. They will have cement mortar in the ratio 1:6 (1 cement: 6 coarse sand). The joints shall be cleared of excess mortar from both sides. The brickwork shall not proceed to more than 3’ height in one session.

Basement and ground floor external walls will have plaster mixed with tape-create on the internal and external side.

Similarly, basement raft (tie beam) shall have a double layer of plaster with sandwitch layer of tape-create.

All 4½” thick brickwork shall be done with cement mortar in the ratio 1:4 (1 cement:4 coarse sand) ratio.

Flooring shall be 4” thick cement concrete in 1:4:8 over well compacted earth. It will be a cement floor.

A 3’ wide drainage plinth protection around the building with saucer drain, rain water pipes and fitting to be provided.

 Fr Alex G SJ

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“A life of wholeness does not depend on what we experience. Wholeness depends on how we experience our lives.” (Desmond Tutu).

The insights gleaned from the discussion on the flavours and factors of wholeness provides us an opportunity to summarise them as ‘Qualities of a holistic person’. Wholeness can neither be experienced in a vacuum nor in the clouds. It is experienced in and through our day-to-day life experiences. We would do well to remember that wholeness is a sum total of all that we are and all that we experience. It is possible to detect in holistic persons a harmonious integration of all that we discussed in the past four months.

Holistic people would continually stretch their ability to embrace the whole world and all it contains. In every experience they encounter, they would be looking for the broader picture, the underlying feelings, different perspectives present in that situation and the nature of the persons involved in that experience. Say for example, there is a misunderstanding between two people in a community, it may look obvious that one person is right and the other is wrong. If the leaders of communities are not holistic in their mindset, they would take the easy way out and take sides with the one who seems to be in the right. The holistic leaders, on the other hand, sense the bigger story, the underlying feelings between the two persons and any other agenda that might be involved in their misunderstanding. With this insightful observation, they would be able to offer a well-measured solution. In order to arrive at this balanced and equanimous mindset, holistic persons need to have a set of qualities and characteristics that will define their wholeness.

Fr Dr Joseph Jeyaraj SDB

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How would you describe your normal day—thrilling, reasonably interesting, hard, unhappy or boring?

On a normal day, do you have more moments which you would describe as interesting or gripping or thrilling or boring?

When do you tend to get bored?

What do you do when you feel bored?

Know this: Whether you feel gripped by what you are doing or bored, depends mostly on you. Whether your normal day feels beautiful to you or boring, says much about you.

How?

Let us suppose someone drops in and wants to talk. If you are genuinely interested in people, you will listen with attention, without judging. You really want to listen and to understand this person, and, if need be, help him/her in some way. You will be fully alive during the conversation, even if the other person does most of the talking.

If, instead, you are not really interested in people, and would prefer to gossip or watch TV or be free rather than be with someone who needs to talk, you will be waiting for the person to finish saying whatever s/he wants to say, and to leave. You will feel relieved when the person finishes and leaves. If the person speaks more than a few minutes, you may feel bored or even irritated. Please don’t say that this person is boring or irritating. The truth is that you are not interested in others, and find listening a hard job that you do not want to do.

Fr Joe Mannath SDB

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In this poignant article, Sr Lini sheds light on the reality of child sexual abuse within the family by presenting three true incidents. She describes the details of the abuse suffered by these innocent children, highlighting the devastating and far reaching consequences it has on their physical, emotional, and psychological well-being, as well as their overall growth and development. Through these incidents, Sr Lini underscores the urgent need for collective action to protect children from sexual abuse, and stresses the critical role that religious can play in safeguarding the children under their care.

Child sexual abuse is a critical issue in India, particularly when it comes to abuse within the family. Sadly, the problem is often shrouded in secrecy, and a culture of silence exists around it.

The Case of Anju (Name changed)

Anju, a 14-year-old girl from Kerala, was sexually abused by her father from the age of six while her parents were working in the U.S.  When I first met Anju, I was heartbroken to see how disturbed the child looked. Anju’s mother was always present and did not allow me to speak to her daughter alone. I could tell that Anju was scared in her mother’s presence. So, I asked to speak to Anju privately, and the child eventually opened up. Anju’s father used to work the night shift at the supermarket, and her mother would go to the shop early in the morning as her father returned home. It was during these early morning hours that Anju’s father sexually abused her, a tiny innocent bud. As the years went by, Anju’s behavior changed, and when her mother finally found out about the abuse, she accused Anju of lying and blaming her father unnecessarily. Eventually, Anju’s father admitted to the abuse, and her mother rushed to India with her daughter for treatment.

Sr Lini Sheeja MSC

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The world of the mareros as gang bangers or gangsters are derogatorily called in Central America has called my attention since the first day I met some of them in a Guatemalan prison. Marero is a member of a mara — a gang. It is not known where the word mara comes from, but one plausible explanation is that it derives from the Portuguese word marabunta. Marabunta means the massive migration of some legionary ants which devour everything edible they find in their path in a jiffy. The marabunta is extremely dangerous both because of its sudden appearance and the unpredictability of its itinerary.

Very few know from where the gangs emerged, but many people say they originated in the United States. Central American young boys started organising themselves to defend themselves from other groups who were already well-established in Northern American territory.  When later these groups developed into criminal activity gangs and ended up having clashes with the law, there was a widespread deportation back to Central America. While in El Salvador, Guatemala and Honduras, these young boys reverted to what they knew best—they reorganised themselves and resumed their criminal activities back in Central America. Mara ranks swelled in the marginal areas of Central American countries which for several years had been immersed in internal wars.  Sadly, nowadays, La Mara is the only affective link that gives a sense of belonging and identity to many Central American young people.

Br Carmel Duca MC

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I remember meeting Mr. Rajmohan Gandhi more than 30 years ago, when he came down to Chennai to preside over the New Leader Awards function. He must have been in his late 50s then. Spending time with the grandson of Mahatma Gandhi, who has fully imbibed his values and ways, was an uplifting and inspiring experience.

Born on 7 August 1935 in New Delhi, Rajmohan Gandhi was the third son of Devdas Gandhi, who was the fourth and the youngest son of Mahatma Gandhi. Rajmohan’s mother, Lakshmi Gandhi, was the daughter of C. Rajagopalachari, a leading figure in India’s struggle for independence, who later became the second Governor General of India, after Lord Louis Mountbatten.

Like his father who was the Editor of Hindustan Times, Rajmohan took to writing and journalism. He has written 14 books.  His biography of his grandfather, Mahatma Gandhi, Mohandas: A True Story of a Man, His People and an Empire, received the Biennial Award from the Indian History Congress in 2007. His biography of his maternal grandfather, Rajagopalachari won the Sahitya Akademi Award in 2002. It was called, Rajaji: A Life, a Biography of Chakravarti Rajagopalachari (1878–1972).   Apart from Gandhiji and Rajagopalachari, he has written biographies of Ghaffar Khan and Vallabhbhai Patel.

Right from 1956 he has been associated with what was then called Moral Re-Armament, a movement that strives to promote mutual trust, reconciliation and democracy and to fight corruption and inequality. It is now called Initiatives of Change. In the 1960s and early 1970s, Rajmohan played a leading role in establishing Asia Plateau, the conference centre of Initiatives of Change in Panchgani, in the mountains of western India.

Fr Joe Antony SJ

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I am Sr. Meera, a perpetually professed member of a Religious Institute.  I would like to receive information on the canonical procedures required for transferring from one Religious Institute to another.

Canons 684- 685 of CIC and canons 487-488 & 544-545 of CCEO explicate the norms concerning the transfer of perpetually professed religious to another Religious institute or to another Institute of Consecrated life. There are significant considerations inextricably bound up with this decision: a re-orientation of one’s vocation.

Only perpetually professed members can request to transfer to another Institute due to a strong attraction to its charism or a calling for a higher vocation. Before making the decision, the member should prayerfully deliberate with their major superiors, vicars for religious, spiritual directors, or counselors to ensure the intention to transfer is not due to bitterness or problems with authority, ministry placement, or community life. If essential elements of religious life are problematic in their current Institute, they should consider if they can be lived in the new Institute before proceeding with the transfer process.

Canons of both Codes require that the member seeking to transfer to another Institute must obtain permission from the Superior General of each institute with the consent of their respective councils, particularly in large institutes with provinces. If the member has difficulties in observing the essentials of Religious life, the Superior General should help them realize that these same difficulties may arise in the new institute. The Superior General of the receiving institute should request an evaluation of the petitioner from the initial institute’s Superior General, and an honest appraisal should be given before seeking consent from the council.

Sr Navya Thattil OSF

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Bishop Barthol Barretto, Auxiliary Bishop of Bombay, in this interview with Janina Gomes, speaks to us about the work of the Small Christian Communities, Clusters and Small Human Communities in the Archdiocese as they strive to fulfil the mandate ‘No one in want’.

1. How long does your association with SCC’s go back ?

I have been the bishop in charge of SCCs in the Archdiocese of Bombay since June 2017.

My interest in SCCs began in 1984 when, as a seminarian, I was part of the team of seminarians in a pioneering project at St Thomas Church, Goregaon (East) under the guidance of our Rector, (then) Fr Bosco Penha. In the course of my visits in Shreyas Colony, Goregaon (East), I experienced how the people reached out to those in need. For example, when a family could not meet the tuition fees of their children, a volunteer came forward from the community to teach the children free of cost. I understood that what we celebrate at the altar in the Church must be translated into our SCCs. This has led me to develop an intense love for the SCCs.

2. How has the presence of SCC’s grown in the Archdiocese of Bombay?

Over the past seven years, almost 97% of our Archdiocese (leaving aside some of the parishes of Raigad Deanery in view of the lack of Catholic presence) has functional SCCs. The SCC Evaluation of 2018 expressed appreciation of SCCs and also proposed the ‘cluster methodology’ to ensure that every person is included in the community activities.

Several SCCs have worked hard to ensure that there is “no one in want” (the Archdiocesan SCC Vision statement). The vision has driven our Animators to reach out to others during the COVID pandemic, World Day of the Poor, Grandparents’ Day and Christmas and Easter seasons.

Bishop Barthol Barretto

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Not Broken (2021) Runtime 71 minutes

Director: Lauren Havel

Cast: Anne Marie Ryan, Natalie King, Kyra Wilson, Rosaia Wilson

“Not Broken” is a film that follows the life of Winter Knight, a dyslexic but talented girl who struggles to find her place in the world. Winter’s love for drawing is discouraged by her anxious mother, who believes it won’t lead to a successful career. Despite her mother’s efforts, Winter struggles in the conventional education system and fails in multiple jobs. The film does an excellent job of highlighting the frustration and sense of inadequacy that many individuals with learning disabilities experience, particularly when trying to fit into a system that doesn’t cater to their needs. Winter’s struggles with reading and writing are relatable to anyone who has ever struggled with learning, while her perseverance and determination to find her place in the world are inspiring.

As the film progresses, Winter’s talents and abilities shine through in unexpected ways, such as when she starts drawing customers’ faces on coffee cups at a coffee shop. Her art becomes a way for her to connect with others and to make a meaningful contribution to the world. One of the most touching aspects of the film is Winter’s friendship with an old lady suffering from partial dementia. Through their friendship, Winter discovers her love for helping others and finds a sense of purpose that had eluded her for so long.  When the old lady passes away, Winter meets her daughter, who is an art dealer and helps her start her artistic career. In the end, Winter and her mother reconcile, and Winter finally finds her place in the world.

Overall, “Not Broken” is a powerful and uplifting film that celebrates the resilience and creativity of individuals with learning disabilities. The film is a must-see for anyone who has ever felt like they didn’t quite fit in and a testament to the power of perseverance, creativity, and human relationships.

Of Fathers and Sons (2018) Run time 56 minutes

Director- Talal Derki

Appearances- Tia Alkerdi, Yara Ibrahim, Abu Osama, Ayman Osama, Osama Osama.

“Of Fathers and Sons” is a thought provoking documentary that sheds light on the disturbing reality of child soldiers in war-torn Syria. The film follows the life of a jihadist family living in the Northern Syrian province of Idlib, under the Al-Nusra Front, an Al Qaeda affiliate. Director Talal Derki poses as a war photographer sympathetic to the jihadist cause to gain access to the family and document their lives over a period of two years. The result is a chilling portrait of a family indoctrinated in a radical ideology, and the profound effect it has on their children. The film is a stark reminder of the brutal reality of life in a war zone, where innocent children are systematically groomed to become killers. Abu Osama, the patriarch of the family, is a sniper and mine detector expert who takes pride in naming his sons Osama, Ayman, and Mohammad, after notorious terrorist leaders. Abu Osama and his fellow militants are shown to be brutally training their young sons to become jihadists, teaching them to shoot guns and execute hostages. The boys are also taught to make bombs and handle explosives, and they are made to watch public beheadings as a matter of routine. The documentary offers a sobering glimpse into the psyche of these militant fathers, who view their sons as the next generation of fighters for the caliphate. It also exposes the horrific impact of war on innocent children, who are forced to grow up too quickly, stripped of their childhood and any semblance of a normal life. The film highlights the absence of education, family affection, and basic human rights in this conflict zone. It is a stark reminder of the terrible human cost of war and the devastating impact it has on the lives of innocent children caught in the crossfire.

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The End of Christendom (1980)-Malcolm Muggeridge

The End of Christendom by Malcolm Muggeridge is a thought-provoking book that examines the decline of Christendom and the abiding nature of Christianity. The author argues that Christendom is vastly different from Christ and that the former is a sociopolitical construct that has declined while the latter remains enduring. Muggeridge provides historical context for the decline of Christendom, including the Enlightenment, colonialism, internecine conflicts, modern liberalism, and materialism. Through a mixture of delightful humor, wit, and probing judgments, Muggeridge goes to the heart of Western culture’s sickness. He draws inspiration from the insights of Pascal, Dostoevsky, and Solzhenitsyn to support his argument that Christendom is subject to decline and desolation. Despite his pessimism about human systems, Muggeridge expresses infinite confidence in the ultimate loving purposes of God. The author’s voice assumes a prophetic power as he draws inspiration from the insights of these great thinkers. He argues that as Christians, we should rejoice in the decay of institutions and instruments of power because it is precisely when every earthly hope has been explored and found wanting that Christ’s hand reaches out sure and firm. Muggeridge’s book is a prophetic voice that offers insight into the root causes of Western culture’s sickness and provides hope in the ultimate triumph of God’s truth. The book concludes with Pascal’s reflection on the paradoxes of the human condition and the only satisfactory answer being knowledge of God.

 In summary, “The End of Christendom” is an insightful book that provides historical context for the decline of Christendom and offers hope in the ultimate triumph of God’s truth. Muggeridge’s prophetic voice draws inspiration from the insights of great thinkers and offers a thought[1]provoking reflection on the nature of Christianity in the modern world.

The Book of All Books (2022)-Roberto Calasso

Roberto Calasso’s, The Book of all Books is a masterpiece that presents a unique combination of narrative, commentary, and a broad epic sweep of the Old Testament, going beyond it. It is an engaging read, rich with the author’s vast erudition, deep insight into the mysteries and enigmas of the Bible, and rendered in modern language. The book takes the reader on a journey through the web of events, characters, and situations that are familiar to us through the Hebrew Old Testament narratives, starting with Genesis to the New Testament, Jewish Talmud, and includes references from early church fathers, apocryphal writings, ancient myths, secular history, and modern psychology. Calasso weaves them together into an engaging narrative, drawing various themes together but never veering away from the Bible focus. The book begins with a short chapter “The Torah in Heaven” referring to the ancient myth of the Torah as “Yahweh’s only Daughter” before the creation of the world. It then moves on to the Book of Samuel, David, Solomon, and the decline of the Kingdom of Israel, moving back to the time of Abraham, forward to Moses, and the settlement of the promised Land, and so forth. Observations of Bible characters and historical events provide refreshing insights into the key Bible themes such as the question of sacrifice, election, separation, evil, suffering, punishment, promises and prophecy, the messianic mission, and redemption. As the narrative moves back and forth through history, the Bible and its whole outline emerge in a new light. It often astonishes us by offering answers to questions that the ordinary readers of the Bible might find difficult. Anyone interested in the Bible, whether as a believer or simply as a student of literature and history, would find this book a valuable read.

Prof Gigy Joseph
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