1. In the Resume, the word Nomad in italics it corresponds to Gypsy in original texts which will be Quoted Guidelines. 

The Resume of the Guidelines is made by a PACNI(Pastoral Care of Nomads in India) committee. 

2. The original document is available on http://www.vatican.va/roman_curia/pontifical_councils/migrants/documents/rc_pc_migrants_doc_20051208_orientamenti-zingari_en.html 

Summary

Presentation 

In the Apostolic Constitution Pastor Bonus, Pope John Paul II entrusted to the Pontifical Council for the Pastoral Care of Migrants and Itinerant People the task of ensuring “that in the particular Churches the people on the move, the nomads (1) receive effective and special spiritual care, even if necessary, by means of suitable pastoral structures.” Therefore the church considers that the situation of nomads need a specific Pastoral care which should be realized for their evangelization and human promotion.   

Even if the Guidelines are expression of pastoral care for nomads of Europe likewise applicable to other category of nomadic population who share similar condition of life.    

The servant of God John Paul II said “from birth to death , the condition of each individual is that of the Human being on the move and this is demonstrated, as an icon, in the life style of the nomadic groups. The Church recognize their right to have their own identity, and works to achieve a greater justice for them, respecting their culture and healthy traditions. Indeed, the universal history of evangelization affirms that the spread of Christian message has always been accompanied by a process of purification of cultures, regarded as necessary process of elevation. Therefore, in this intercultural process, an indiscriminate defense of all aspects of Nomadic culture, without making due distinctions or taking into consideration judgments, is not beneficial. With all the elements of human promotion are indispensable prerequisites for achieving a dignified quality of life for nomadic groups: equal rights for men and women, equality calls for respect for the dignity of women, the elevation of feminine culture, and the preservation of the strong sense of family existing among Nomads. In this sense any attempt to assimilate the Nomadic culture, and dissolve it in that of the majority, should be rejected. Going back to evangelization of nomads in these Guidelines, this appears as a mission of the whole Church, because no Christian should remain indifferent to a situation of marginalization with respect to ecclesial communion. Furthermore, with the work of pastoral animators the Christian Communities has to show welcoming attitude to these people. Evangelization means also translation liturgical texts, the Bible and the Prayer books into the language used by the various ethnic groups in the different regions. Likewise, music and all audiovisual aids offered by modern Technology.   

Finally, the presentation concludes with a hope that these Guidelines will meet the expectations of all those who were waiting for the publication of a comprehensive pastoral Document on the ministry to our nomadic brothers and sisters.

The"Presentation” of the Guidelines is signed by the President Stephen Fumio Cardinal Hamao and by the Secretary Titular Archbishop of Astigi + Agostino Marchetto

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1.The words of phrases in Italics do not belong strictly to the original texts of Guidelines 

Introduction 

 “The mission that Christ entrusted to his Church is addressed to all men and nations….(so that), by the example of her life and by her preaching, by sacraments and other means of grace, she can lead them to the faith, the freedom and the peace of Christ. Thus there lies open before them a free and trustworthy road to full participation in the mystery of Christ” (Ad Gentes 5). The universality of this mission prompts the Church to reach even peoples who are geographically more remote and all the people who have not yet received the Gospel.

Among them, a large portion of nomadic population can surely be included, because God wants “everyone to be saved and to come to knowledge of the truth”. Indeed, especially in recent decades, Divine Providence has been able to increase the attention paid to this people.

This attention has gradually spread throughout the various regions inhabited by nomadic people, with increasing involvement of priests from the local churches, who subsequently got organized at the national and the diocesan levels. Especially in Europe, many international meetings have also been held to study and promote the pastoral care of nomads. The Church shows in different ways the will to dedicate for these population the necessary material, human and spiritual resources.

The Guidelines as to place the pastoral care of nomads within the broader framework of the Church’s universal mission. The Document is addressed not only to priests and animators engaged in this specific pastoral care but also to whole ecclesial community (1).

As the journey towards full communion between nomadic people and those who are not, has only just begun, or rather has yet to be embarked on in many countries, everyone is called to a profound conversion in mind, heart, and attitude.

The term Nomads or nomadic people or Nomadic population refers to all the different ethnic groups. (2) 

Finally, it should be pointed out that in various countries there are many nomads whose origin go back to groups of shepherds, fishermen or nomadic hunters and others. Thus their way of life and anthropological characteristics differ among them, the local Churches in countries were such nomads exist could also find pastoral inspiration in these Guidelines, obviously adapting them to the circumstances, needs and requirement of each group.

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1. The nomads don’t live on isolated asteroid but in constant contact with settler community.

2. Some of the groups are: in Europe(Roma, Sintis, Manouches, Kales, Gitans, Yeniches), in the Americas (Roma, Kales and a few small local nomadic tribes). In Africa (Beduins, Berbers, Tuaregs, Pigmeus, Gabras, etc). In Asia (Banjaras, Bhils, Pardis, Koravas, Gadiya Lohars, Rabaris, Gujjars, Mukuwars<Fishermen>, Bede<river gypsies>, Bajjao, Bajjo, Mokhen, Suku Lau<sea gypies>)

Not well known and often marginalized populations 

Chapter 1

The nomadic world is still largely based on an oral culture; The majority of Nomads do not have a written culture and there is no many record of their wanderings. Therefore they do not come within the classic category of migrants, among whom they generally risk ending up being classified. Indeed, accounts of their origins and wanderings are external and marginal, and the nomadic reality has only recently been studied.(1)

This way of life, which by nature is legitimate, has always aroused opposition in host societies. In many countries this takes the form of constant misunderstanding, also nourished by a lack of knowledge concerning the characteristics and history of the nomads. Often these people are considered and treated as second- class citizens or low-caste or criminal tribes.

The public opinion usually clamors for Nomadism to be banned. Throughout history, this has resulted in persecutions that have been justified almost as a health measure.(2)

The Nomadic Mentality is naturally inclined towards travel and moving around, when the settled people may uproot themselves momentarily to establish themselves in another place deemed to be better, but in general, they tend not to repeat the experience of up rooting and migration. 

The long history of isolation of the nomadic people and difference from the surrounding culture, the persecution suffered, and misunderstanding on the part of settled people have also left their mark on the identity of the nomads, in the form of mistrust of others and a tendency to cut themselves off, aware that they can only fall back in their own resources to survive in a hostile society.(3) 

As a result of this pressure of the society the nomadic people choose the family as a centre of their life. Being a nomadic person means being vitally and strongly rooted in the family, where collective memory and awareness shape everyone and educate the young, despite being in the midst of the nomadic world that surrounds them at the same time keeps them at a distance. The Nomads also honor the “extended family”, consisting of a network of many related families, which creates an attitude of great solidarity and hospitality, especially towards members of the same ethnic group. It is possible to state that the sense of family and extended family is deeply rooted in the nomadic mentality. 

Religiosity is also a key element of nomadic identity. Relationship with God is taken for granted and takes the form of an emotive and immediate relationship with the Almighty,(4) who looks after and protects family life, especially at times of sorrow and anxiety. 

Traditional religiosity is therefore under urgent pressure from a society that has turned its back on God or denies Him (5). This religiosity usually has its place in the majority religion or confession of the country where they live, whether it be Christian, Hindu, Buddhist, Muslim or other (6). 

During the 20th century more sedentarisation take place, literacy among nomadic people increased, the contact with settled people bring modern technology, such as motorized transport, Television, and even information technology. There has also been significant change in the field of promotion of women, although a great deal still needs to be done to achieve equality between the sexes. 

In some countries the nomadic groups have set up association to undertake collective bargaining to their advantage. These associations provide an increasingly effective response to legislation that limits freedom of movement or ignores nomadic identity and restricts their legitimate rights.(7) 

The nomads who are shepherds, fishermen, hunters, traders, music and traveling shows, drama exhibitors, and dancers and today, however, the technological and industrial transformation of the host society has left little economic leeway, and the nomads are obliged to give up their traditional trades.

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1.We can at least say that for the last many millenniums humanity developed in nomadic context. Only within the last 12000 years our ancestors started a settled way of life. Within a short period of time, a few chieftains ( latter called Kings, Pharaohs, or Emperors) learned to subjugate other groups of people and freed them into serving them (giving their services) to increase their powers. The Kingdoms and Empires were established in a short period of time in Thailand, Mesopotamea, Egypt etc. But a handful of them escaped this mega political system and they remained nomads until today. But a few fringe of them escaped this mega political system and they remained nomads until today. Others settled down for a while and started their journey again(started to migrate again) Among them are specially shepherds, fishermen, hunters, transporters of goods, offering valuable services to the settled community, handicraft workers, traders, street-players but also beggars, fortune-tellers, psychic readers and some parasitic activities makers. 

2.In Europe the nomads started their journey (migration) less than 1000 years ago from North-West India- Pakistan and in 3rd century soon after they arrived in mediteranean basin, they have to face persecution. In many occasions the kings of European countries issued may edicts and laws in order to evict these nomadic people out of these countries. In many cases they were taken and killed without any judgement. In Spain they reached highest point of cruelty: The army gathered about 12000 nomads belonging to Kalo group and killed all of them in a single day on July 20th, 1749. The climax of massacre of Nomadic people was during Nazism and the last world war, when almost half million nomads(Gypsies) together with 6 million Jews were killed and burned in the crematory. And we can not forget the high price the nomads have to pay with so many killed during the last gulf war and later in Afghanistan and Iraq. We remember also the violence against the Pigmies of Congo or against Sarawais of Mauritania refused by Morocco and Algeria and so many others.

3.Persecutions and cutting them off from rest of the society did not succeed in making these people angry as frustrated against anything. Being numerous in number they got sufficient courage and converted-inverted-diverted all these energy on their family units. 

4.We can not forget the fact that religiosity was born in the primitive nomadic life and we have to stress the fact that even the Hebraic religion, the Hinduism and Islam were generated in the context of nomadic tribes. 

5.In this situation, nomadic people easily disintegrate into different sects and loose that natural sense of religiosity (when it has no deep roots). On the face of strong and violent arrival of secularization they become weak. 

6.We can call their religion apart from a specific denomination “Nomadic religion” or “Gypsy religion”. A Nomadic Christian is a nearer to a Nomadic Muslim than to a settled Christian

7.The Nomadic people in different way, preserve their own kind of relationships as extended families or union of the same and always they kept among them thrust in alternative politics and usually recognize only partially in the state politics. For instance, among the Bede of Bangladesh every year for two months all the chieftains of different large family groups, sit together in a period of two to three hours a day to discuss all the unsolved problems of previous year and make future plan. Among the Banjaras(India) Mahali community(Bangladesh) and the Rabarris of Rajesthan(India) the Bajjao(South-East Asia) happens the same. In the period of two to three months, usually during monsoon season or during religious festivities and social functions like marriage, these groups get opportunity to express themselves and strengthen their mutual bond which in a kind of alternative politics. Almost all the nomadic groups, in their own unique way, express their politic solidarity.

The Solicitude of the Church 

Chapter 2

In different way and different time the Church (religious community, priests and lay people) took care of nomadic population. In the case of Catholic Church, the Vat. II Council urged bishops to show special concern “for those among the faithful who, on account of their way or condition of life, cannot sufficiently make use of the common and ordinary pastoral service of parish priests or are quite cut off from them”.

Among them are included also the" nomads”(Christus Dominus 18).

The Pope Paul VI addressed a nomadic group of Europe: “You are at the heart of the Church”!

The Pope John Paul II to recognize the dignity of Christian nomads beatified M. Ceferino Jimenez (1861-1936) belonging to the nomadic group Kalo.

(To understand better the dignity of nomadic people we have to start from the Bible)

-Abraham stands at the origin of the people of Israel. The first instruction he received from God was: “Leave your country, your kindred and your father’s house(Gen 12:1) Abraham “set out without knowing where he was going”(Heb 11:8), “living in tents”(Heb 11:9)

-Moses later took the leadership of the people. Moses received from God the task of liberating the Israelites from the slavery of Egypt to bring them to the Promised Land, and this came about through a long journey during which they “were wandering in the desert in the waste lands, (and) could find no way to an inhabited city” (Ps 107:4).

Indeed, confirmation of God’s Covenant, with his people, came during this wandering on Mount Sinai. And after God accompanied the people on their way to the Promised Land, beset by hunger and thirst the Israelites found the protection and favor of God.

-The Psalms later will remember this journey: “those whose way is blameless” are those (“who walk in the way of Yahweh”, and “who walk in his way”(Ps 119:1-3), “where I live in exile”(Ps 119:54). “Whoever walk without blame”(Ps 15:2) experiences how much God restores his strength and guides him along the right path (cf. Ps 23:3)

-Jesus Christ also is presented as an exodus of the Son of the Father into the world and his return to the Father. The earthly life of Jesus was marked by wandering: Flee to Egypt, Return to Nazareth, his annual pilgrimage to the temple of Jerusalem and his entire public ministry was marked by moves from one region to another so much so that “the Son of Man has nowhere to lay his head”(Mt 8:20).

-The Church with her history is “the living account of an unfinished pilgrimage” (Incarnationis Mysterium 7)

-The individual Christian in his condition is also like a great pilgrimage towards the Kingdom of God: “From birth to death, the condition of each individual is that of the humankind on the move” (Incarnationis Mysterium 7)

-The Nomads abandoned often by men but not by God have put their trust in providence. Their wandering is, in any case, a permanent and symbolic reminder of life’s journey towards eternity. In a very special manner, Nomads live in the way in which the whole church should, namely to be on a continuous journey toward another homeland – the true and only one-even though each one should do his utmost in carrying out his work and duties.

Moreover, the catholicity of the Church, which manifests its vocation to reach every person of any position, is not solely extensive but – more inwardly and decisively – also qualitative, i.e. with the ability to penetrate different cultures and to make the anguish and hopes of all peoples its own, so as to evangelize and at the same time enrich itself with the varied cultural wealth of mankind. Mindful of St.Paul’s warning “Woe to me if I do not Preach the Gospel!”(I Cor. 9:16) (1), the one and only Gospel should thus be proclaimed appropriately taking account of the different cultures and traditions, thus pursuing “the same motive which led Christ to bind Himself, in virtue of His Incarnation, to certain social and cultural conditions of those human beings among whom He dwelt” (Ad Gentes, 10).

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1.Also for the missionaries who live with the Hindus, Buddhist, Muslims or other religions St. Paul’s warning “Woe to me if I do not preach the Gospel !”(I Cor 9:16), is valid. Because there are many ways to preach: the testimony of one’s own life especially expressed in love (as Jesus loved us) can become daily preaching of the Gospel. If as the Guideline says, “ the Church therefore spares no effort and sacrifice to reach all people.” The presence of the Church has to be there, to represent this effort and sacrifice to reach as a fact all the humankind.

Evangelization and inculturation 

Chapter 3

The fair and healthy balance in appreciation of the nomadic culture as different from the settled one is essential for achieving an appropriate relationship between evangelization, inculturation and human promotion

As salvation affects the whole person, evangelization obviously should not neglect cultural, linguistic, traditional, artistic and other aspects, which shape human beings and people as a whole.

In doing so, the Church “takes nothing away from the temporal welfare of any people. On the contrary, it fosters and takes to itself, insofar, as they are good, the ability, riches and customs in which the genius of each people expressed itself. Taking them to itself it purifies, strengthens, elevates and ennobles them.”(Lumen Gentium 13).

In line with true Catholicity, the Church itself must become, in a certain sense, a Nomad among Nomads, (1) so that they can participate fully in the life of the Church. This calls for a pastoral behavior that is marked by sharing and friendship. Hence it is essential that specific pastoral agents immerse themselves in the Nomadic way of life, sharing its conditions with them, at least for a certain period of time. What the Church requires from those working in mission territories is applicable to these agents in a very special way. It means that they “should know the people among whom they live, and should converse with them, that they themselves may learn by sincere and patient dialogue what treasures a generous distributed among the nations of the earth”.(Ad Gentes 11)

Indeed, the universal history of evangelization affirms that the spread of the Christian message has always been accompanied by a process of purification of the culture with which it came in contact, a purification that should actually be regarded as a necessary aspect of their Christian elevation.

A narrow attitude towards these obstacles, or an indiscriminate defense of all aspects of Nomadic culture, without making due distinction and the related evangelical discernment, are therefore not beneficial to the cause of evangelization itself.

It should be acknowledged that situations of social under development do not always

Stem from the bad will of the other social strata, but also from the structure of the social tissue, which needs development and progress.

Another characteristic of contemporary society is the need for education, professional training, personal initiative and responsibility which are indispensable prerequisites for achieving at least a respectable quality of life. Such values should be appreciated and upheld. Indeed, a large part of the Nomadic population is still burdened by a heritage where such awareness is lacking, partly as a result of isolation. (1)

In this context, equal rights for men and women especially calls for respect for the dignity of women, the elevation of female culture and all the human rights.

The strong sense of family, which is so deeply rooted among Nomads, must not allow offences received personally or collectively to become a permanent resentment that is handed down from generation to generation, thereby perpetuating enmity between families and/or ethnic groups. Honesty and righteousness in the field of work are also civic and Christian values that should never be disregarded. Activities that produce “easy money”, on the borderline or even beyond legality, should therefore definitely be given up.

Nevertheless the respect and appreciation of legitimate value of nomadic population should be strongly encouraged.

Likewise, information propagated by the mass media rarely makes the general public aware of the positive values in the Nomadic culture.(2)

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1. The FABC states that, transformation begins when men and women of good will start pitching their tent in the midst of the poor, living with them and sharing their lot of poverty, their privation and oppression. (Arevalo. 15).

2.We have to underline once more that the Nomad is he who is the author of entire history until 12000 years ago. He is the human being who resettled from Africa through Himalaya to Indonesia and vice-versa accomplishing the processes of humanization. The Nomadic people offered to humanity noble personalities. In this note we remember some of them: among the nomadic group Banjara (India) in 1739 was born their greatest saint Shree Sevalal Maharaj. Among the Nomadic group Kalo, in 1936 was martyred M. Ceferino Jimenez. In the same period were martyred also two other Kales: Ramon and Emilia. In 1998 Ceferino Jimenez was beatified. In the previous century, Jango Reinard belonging to the Nomadic group Sinti (Europe), emerged as a greatest musician of Jazz- Guitar in the world.(Enciclopedia della Musica- Treccani-Italia) In our contemporary time, Gabriel Damor belonging to the Nomadic group Bhil(India) compossed more that 600 Biblical songs in several books and music- caseettee. Among the Gypsies of Europe, also in the 20th century Jul Brunner became one of the greatest film actor of the world. In politics also the Nomadic people reached one of the highest position: from 1956 to 1961 Juscelino Kubitschek belonging to the nomadic group Rom became the President of the Republic of Brazil (Enciclopedia Delta Universal; Correa Teixeira, Rodrigo- Brazil)

Evangelization and Human Promotion 

Chapter 4

Each person is created in the image of God (cf. Gen 1:27), in solidarity with others.

The Humanity consisting of sons and daughters of God, brothers and sisters in the Son of God, is called to live together as one family and enriched by the gifts of each person and the characteristics of each people(cf. Lumen Gentium 5)

After the Resurrection, the Christ sent His Holy Spirit, the Spirit of truth and love, the Spirit of freedom and peace, who reconciles us with our enemies, takes us away from indifference and draws us closer to all members of the human family.

The task to be undertaken – so that Nomads, who are particularly vulnerable, may be considered and accepted as full member of the shuman family – is thus great and pressing.(1)

The Peace as a reflex of divine family (the Holy Trinity) cannot come about without justice and development.

The nomadic population differently from other particular minority are not settled in specific area and have no country of origin to give them any support they might need. This lack of political guarantees and civil protection makes the life of all the nomads very difficult. Such a situation can only be dealt if government draw up common comprehensive and shared policies to take Nomads away from indigence and rejection, overcoming all the discriminations regarding employment, access to education, health awareness program, leadership training in order to overcome the problem regarding food, cloth and shelter.

The Church too – through the Pontifical Council for the Pastoral Care of Migrants and Itinerant People,(2) the Representatives and Observers of the Holy See at International Organizations, and the ecclesiastical authorities in various countries – is called on to mediate so that the decisions of the national and international Organizations in favor of Nomads may be welcomed by local authorities and have an influence in everyday life.

Education needs a special attention. Education is a fundamental and indispensable condition for integral development. When semi-sedentarization or nomadism makes systematic and normal education impossible, joint initiatives by governments, Nomad association, and also the Church, are needed to provide instruction to nomadic children in some other way.(3) 

Likewise, it is necessary to consider all the aspects of development that these populations should benefit from, such as professional training for young people, access to healthcare, decent housing conditions and social security, without systematically relegate the nomadic groups to the status of welfare beneficiaries. 

Otherwise, they have to become truly responsible for their own development. 

It has to be encouraged among the others ways for developments the inculturation, the complete inclusion of nomadic life and traditions in harmony with other cultures in con text of respect for its own. On the contrary any attempts at assimilation, which lead to the annihilation of Nomadic culture dissolving it in the majority culture, should be firmly rejected. 

The launching of human promotion projects is the responsibility of the State and necessity for the Church (4) to be involved in concrete initiatives of this kind, with room for nomads to play a leading role and when the state does not assume its own responsibility the Church as duty to motivate the public authorities about the difficult conditions of the Nomadic population.

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1. In the pastoral activities we have to expect from the Nomads what Christ expects from those who want to follow Him. Nobody can hide himself behind false indulgence considering the nomads as second category Christians, when history has demonstrated that they are able to love and how much courage they have and are able to lay down their life in martyrdom. The example of the nomad Ceferino Jimenez belonging to Kalo group beatified in 1998 and the Venerable martyrs Emilia and Ramon of the same group, witness the faith of these people. The nomadic population unlike other minority groups are not settled in specific area and they have no country of origin to give them any support they might need. This lack of political guarantees and civil protection makes the life of all the nomads very difficult. 

2. The Nomads are the” Itinerant People”

3.Encouragement has to be given to Institute mobile schools where teachers move place to place with them, and semi-mobile schools where teachers teach them on a spot where the nomads remain. For example, the shepherds. Family residential centres, where small groups of nomadic children can remain with families, has to be encouraged (better with relatives) in order to attend school. 

4.The Asian Bishops say that in the liberation of the poor and the needy lies the secret of liberation and salvation of all(Mt 25)(FABC, Arevalo page 19). 

Particular Aspects of the Pastoral Care for Nomads 

Chapter 5

The evangelization of Nomads is a mission of the whole Church, because no Christian should remain indifferent to a situation of marginalization or separation from ecclesial communion. Although the pastoral care of Nomads has its own specific nature, and requires careful and specific formation for those directly involved in it, a welcoming attitude should be shown by the whole Catholic community. Therefore, the awareness of all the People of God need to be raised, not only to overcome hostility, rejection or indifference, but also to achieve an openly positive behaviour towards our Nomadic brothers and sisters.

For an adequate planning of the pastoral care for Nomads, it is necessary to give importance to nuclear family, the extensive family and the family environment and all their relations. Their relationship with history continues to be fundamentally emotive. Indeed, their points of reference in time and space are not determined by geography or a calendar, but rather by the emotional intensity of a meeting, a job, an incident or a celebration (1). Their reactions are immediate and guided by intuition rather than abstract thought.

On the pastoral care it is important to avoid the anonymity that depersonalizes and greatly reduces the potentialities of the work.

The Word of God proclaimed to Nomads in the various fields of pastoral action is more likely to be well received if it is proclaimed by someone who has shown tangible solidarity with them in everyday situations.

Moreover, an assessment must be made of the appropriateness of translating liturgical texts, the Bible and prayer books into the languages used by the different ethnic groups in various regions.Like-wise, the use of music-which is greatly appreciated and often used by Nomads.(2) Finally, given that Nomads have a highly developed visual memory, printed and video teaching aids, with meaningful pictures, and the whole range of material offered by modern technology – if well adapted to the Nomadic mentality – can provide invaluable, and even indispensable, assistance.

In the context of Pastoral Care of Nomads, it is necessary to give a relevance to the sacraments (3) and in special way to the baptism which is the most requested sacrament.(4)

For the sacraments, the nomadic people prefer to address their request to a priest well known by them or to a parish team that has proved to be welcoming and open towards them.

About the confirmation, is important to say that preparation of this sacrament allows to make up for previous inadequacy in Christian initiation based on the catechumenal model, educating candidates towards a free and informed belonging to the church.

The source and culmination in Christ and with the Church is the Eucharist (5).

This sacrament, too, has not yet been fully understood and practiced by the nomadic people. Nevertheless, it has an important repercussion in the tradition of some nomadic groups regarding “holy” banquets (6) for the peace of the deceased or for other intercession.

The sacrament of penance and reconciliation, although are generally disregarded in its sacramental form, but there are in nomadic groups visible signs and processes of conversion and different way of reconciliation.(7)

Marriage is inscribed in nomadic culture and tradition with rituals that vary according to the group to which the person belongs, but are substantially equivalent. This means that the two contracting parties assume all conjugal rights and duties before community, which sanctions the validity of the union, as a permanent status in which the ethical and natural values of fidelity… and fertility are substantially safeguarded. The union of marriage is here understood as being totally different from any mere sexual union, and is therefore regarded as an extraordinary event, and among the baptized it could be considered lack of a “form” required by the Church, but not lack of the “substance” (required by institution of marriage, that it is divine).

Sacrament of the sick: The anointing of the sick is not only disregarded, but it is also unknown (8)

The liturgy of the dead and traditional veneration of the dead, carried out in all groups as a community, intensely and generously, although in different ways.

Are also encouraged the pilgrimages, the way of the Cross and the rosaries. (9)

Merely approaching Nomads with love and the desire to proclaim the Good News is not sufficient to create a relationship of trust between Nomads and pastoral animators(10). History matters and as a consequence of all the wrongs they have suffered, the Nomadic population has remained suspicious of any initiative that tries to penetrate its world. Overcoming this initial attitude may come about only through concrete manifestations of solidarity also by sharing its life.

A matured faith is also an ecclesial faith, living constantly within the Church but also the contact with members of other Christians denomination and other religion could be an opportunity for enrichment.(11) It should be taken into account that the frequent migration bring nomadic people into contact with sedentary people and nomadic people belonging to other denomination and religion*12 and this gives rise to the need to ensure that pastoral care has the right ecumenical and inter-religious perspective.(13)

(In the context of dialogue) the catholic church encourages the ecclesial movement and international catholic association to offer their specific charisma (strong sense of community, openness, accessibility and cordiality characteristic) to offer their service in the pastoral care of nomads.(14)

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1.On the periphery of Sao Paulo in Brazil there is a nomadic group called Rom very attached to family and very religious minded but never participates in Sunday Eucharistic Celebration because they do not find anybody in the Church who belong to their community. They feel strangers in the Church. But they faithfully participate in celebration in the family specially offered to their dead: Among them are, 7th day Mass, 1 month and 6 month Masses. All the groups gather at the death anniversaries of the members of extended families. Every year they about 35 to 40 Eucharistic celebrations in honor of the dead together with some Baptisms and the Marriages. The Priest who is in-charge for them(the Pastor/Parish Priest) while celebrating Mass, using the liturgical year readings shares thoughts during homily which is an opportunity for their faith formation..

2.The Catechists Gabriel Damor, belonging to the nomadic group Bhil(India) in more than 60 years of teaching catechism, has composed more than 600 songs for his own people. Today they are integral part of Bhil culture. The contents of the songs are evangelization and Biblical reflections (from Annunciation to Apocalypse) which are sung during catechism and they become their daily prayer. 

3.During the years the celebration of sacraments takes place in the context of the settled community, giving easy access to a place to document the testimony of the community to the celebration of the sacraments. It is not like this among the nomadic populations, who generally has no much points of reference. For this reason in all the Christian nomadic groups the only sacrament of baptism endures. It offers a Christian identity and does not require any special documentation. The other sacraments, developed in settled context, where partially disregarded. 

4.Here they are given some pastoral experience about baptism because it is the most commonly requested sacrament. Where the nomadic community had a Christian identity is incidents of mixed marriage, a catechist was invited to accompany the new catechumen, giving the entire arch of Christian formation. In this situations God-father and God-mother were also specially selected (who sometimes are the same catechists) 

Whenever Baptism for a child was requested, all that was possible in terms of preparation was what they received from family. In term of time and depth of the content: in some cases lots of instructions were give out in other cases it was reduced to the mere celebration of the sacrament stressing upon essential content of the sacrament itself (It is never good to refuse this sacrament but it is always important to find out a way to adjust impediment when it is possible). In mission area whose people did not know anything about Christ a different form of preparation for Baptism was noticed. 

Some absolutely isolated nomadic groups who came in contact with Christian groups experienced Christian faith in communicating faith with them and they learned about Christian values and about Jesus who is the savior of the world. In this way they were able to celebrate Baptism with big groups. In other cases the beginning of the catechumenate was presided from a special sign, for example: a benediction during a celebration and a solemn profession of desire to become Christian. This celebration could give a partial Christian identity. In this context the engagement and marriage celebration become possible because all the groups was sharing the same religious identity. The sacrament in this situation was given at the end of catechetical preparation. The larger tribal nomadic groups had special experience to whom only a few central point of Christianity was communicated. In these situations the baptism was given in vast crowd with the only catechesis of the baptismal celebration (the theological reference was the baptism of the eunuchs and the three thousand people who relates the Act of Apostle, got a catechesis very much reduced in term of time). In these situations the Bishop and the missionaries had the responsibility to accompany, from that point on, throughout the process of growth in Christian faith. Bishops and the missionaries for these nomadic tribals were like parents and God-Fathers to a child who does not know the preciousness/importance/significance of baptism. But they take responsibility to educate the child in the Christian faith.(P.T.O)  

Some of these experiences from India to Indonesia were chosen before and after Vat.II not because the theological explanation about the sacraments ex opere operato but for the reason that the big tribal (nomadic, semi-nomadic tribal groups) living the same kind of extensive family life, they could not live separate in a reality so important like religious identity(For example; they would face big problem in choosing the partner at the time of marriage if there is difference of religion in the same group). When the catechism was concluded, the confirmation became the seal for adult and responsible Christian.

5.Eucharist 

If the priest celebrates in the camp of the Nomads and only nomadic people are united there, generally all the people participate in happiness, otherwise in the Church they enter when others go out. This is a sign that the sedentary community has to journey a long way before being able to welcome Nomadic people in their own community. This fact does not mean that the nomads do not appreciate the religion. We can see in the Bhil group that before leaving the villages, when they go out at least for six months, they dedicate a long time for prayers. In the parish of Thandla more than 2000 Bhils gather togather for one full week. In this time they pray from 8 to 10 hours a day because in the other 6 months encamped in the periphery of the big cities, where generally they work, do not participate in any mass of the community of the sedentary communities. The Mahali, basket makers of Bangladesh in the special circumstances of Christmas and Easter go back to their villages to celebrate the Eucharist with their own community (also the marriage and the Ordination and the death is the occasion of the gathering: time of prayer) 

6.These banquets usually are in honor of family’s Saints or Spirits or Gods.

7.Reconciliation: This Sacrament is expressed in the life of nomadic people in laical form(non-clerical form). The tribal nomadic groups have, all of them, some more or less strong form of infraction’s control with different forms of punishments generally public. For baptized people, these moments, are not only occasions to ask pardon from the community but specially from God. There is another moment very important in the life of all nomadic groups: the Contends. The Nomads live everything in public: the good and the bad.. Everyone knows everything. In many groups often and in some other groups almost daily happen contends, also violent. In these moments there are always reprovements of wrong behaviors or mistakes or sins. This moment makes others to recognize their faults. Obviously, this accusation and even the defense happen to bring peace and pardon in the group. 

8.The sacrament of the sick generally is not practiced in the normal form used in Church. Due to the mobility, in that moment the priest who is well known from the community, usually, can not be present, and they do not like a unknown priest. For this reason, in some groups the friends and relatives of the sick person used to go to some sanctuary or holy places to take some holy water or holy oil and they themselves do the needful. In these moments friends and relatives come and remain with sick person (also many days) and pray for him. The visit and prayer become a precious ointment for the sick This is so near to the ministry of Jesus for sick people. 

9.In some Christian groups there are great considerations for Novenas, Feasts of family’s saints, The liturgical feasts of Christmas and Easter, The morning and night prayers (The Our Father….,Hail Mary…..and Gloria).

10.The Bishops of Asia say that Jesus is the way to all dialoguing partners. We learn from the history of salvation the God is continuously dialoguing with men through his Son. And “Christ is the centre of this process(FABC Arevalo page 141). The bishops are convinced of this and say that to proclaim Christ in Asia will mean “to live like him, in the midst of our neighbors of other faiths and persuasions and to do his deeds by the power of his grace”(ibid page 282) For the bishops of Asia, living with the poor, with the same kind of life, the missionaries are forced to grow in awareness and they organize the poor, in whose midst the mystery of incarnation reach its culmination of suffering and death. (ibid page 15) 

The FABC envisage the process of evangelization in two ways: First, dialogue with religions of Asia and secondly living in the midst of the poor to liberate them. Dialogue with other religion will help them to discover in the Asian religions “the seeds of the Word Of God, “(Ad Gentes, c.1,9)” (FABC Arevalo page 14) 

11. The Christians can learn from other Asian traditions, the ways of meditation and interiorization like Zen, Yoga, Vipasana, Samathi etc(Ibid page 232). They can cooperate with other religion in different action programmers which promote integral human values like freedom, equality, fellowship and justice leading to peace and for the eradication of social evils like caste, communalism, corruption and exploitation of the weak,( ibid page 123) 

12. The Catholic Church rejects nothing which is true and holy in other’s religion. She looks with sincere respect upon those ways of conduct and of life, those rules and the teaching which, though differing in many particulars of what she holds and sets forth, nevertheless, often reflect ray of that Truth which enlightens all men.”(Nostra Aetate,No.2) 

The FABC Bishops says that “the mission of the Church in Asia tomorrow will be not only to bring Christ and His Church to this immense continent, but also to discover with immense joy, the presence of hidden Christ in His own home continent”. (FABC Arevalo page 137) The African Bishops also call for an effort to discover the hidden Christ in the poverty, suffering and struggles.(Ela Jean – Marc, African Cry<New York: Orbis Books, Mary Knoll, 1986>). 

John Paul II invites and encourages both Christians and Muslims to “recognize and develop the spiritual links”(Ankara, Turkey, 1979) that can promote justice, peace, harmony and liberty in Asian society.(FABC-Arevalo page 163)

13.The mission of Jesus Christ is the formation of the community that crosses the boundary between Jew and Gentile. Here are quoted a few passages of the Gospel: Jesus and the Syrophoenician woman(Mk 7:24-30); Jesus with centurion in Capernaum(Mt 8:5-):"I tell you, not even in Israel have I found such faith” (Lk 7:9) After the appreciation of the faith of the centurion Jesus promise even his kingdom for those who belong to other faith and other culture: “ I say to you that many will come from east and the west and will take their places at the feast with Abraham…..in the kingdom of heaven”(Mt 8:11) Jesus shows a positive attitude towards the people of other faith and culture living in Tyre and Sidon(Mt 11:21-22) 

14.The Legion of Mary, in its constitution ( of the previous century) has invitation to make pastoral care of nomads. The Cathecumenal Movement has in its history has the charisma to work for the nomads: the founder of the movement Mr. Chico started the work with one nomadic group (Kalo) in Spain and he himself said: “I saw that they were enough poor to receive the good news of Jesus” 

Pastoral Structures and Agents

Chapter 6

It is necessary to identify the structures that are most appropriate in starting the pastoral care for among and with nomadic people where it has not yet been set up, or to improve it.

On 28 June 1988, in the Apostolic Constitution Pastor Bonus Pope John Paul II entrusted the pontifical Council for the Pastoral Care of Nomads with the task of bringing “ the pastoral concern of the Church to bear on the special needs of those who have been forced to leave their native land or who do not have one.” (art. 149) “ The Council ensures that in the particular Churches, nomads and other itinerant people receive effective and special spiritual care , even, if necessary, by means of suitable structures” (art.150,1).

The actual implementation of the mandate entrusted to the Dicastery is carried out through the day-to-day work of animating, promoting and coordinating pastoral care, as well as through various activities regarding the apostleship of nomadic people. The Pontifical Council therefore addresses the Bishop’s Conferences, the corresponding Hierarchical Structures of the Oriental Catholic Churches – respecting the competence of the congregation concerned – and the regional and continental Federations of Bishops’ Conferences, as well as the individual Dioceses/Eparchies, to foster specific implementation of this pastoral care. Moreover, to encourage the spreading and sharing of concrete experiences in the values of the local Churches, this Dicastery itself organizes congresses, meetings and international seminars, and participates to a reasonable extent, in those convened by other entities. Furthermore, direct contacts are maintained with various international bodies engaged in human promotion in the pastoral care of nomadic people.

Bishops’ Conferences and corresponding Hierarchical Structures of the Oriental Catholic Churches should ensure that pastoral care for nomads is not subjected to this discrimination, but it is dealt with in proportion to its important and in the context of other minority.

The task of commission include coordination and efforts to raise awareness among the faithful and priests regarding the situation of nomads.

Bishops should therefore duly consider this pastoral care during the session of their permanent formation.(Pastores gregis 24)

The Church “which speaks all tongues, understands and accepts all tongues in her love”(Ad Gentes 4) acknowledges and appreciates any human experience that is open to the religious and transcendental dimension, with particular concern for those faithful who are marginalized.(1)

Here there are some possible pastoral structures for personal jurisdiction.

The special nature of Nomads pastoral care is such that a particular or local Church may find itself unable – mainly due to lack of suitable pastoral agents – to carry it out effectively. An inter-diocesan or national/synod Office, which reports to the Bishops’ Conference or to the corresponding Hierarchical Structure of the Oriental Catholic Churches.Within each Bishops’ Conference or the corresponding Hierarchical Structures of the Oriental Churches concerned, an “Episcopal Promoter” should be appointed for the pastoral care for Nomads. He should preferably have sufficient personal formation to penetrate and understand the specific nature of Nomadic Society and he could keep in close touch with national team to upgrade his knowledge and bringing them the vision of the universal church. The Episcopal Promoter is also responsible for informing bishops of the presence of the Nomads in their diocese – vice versa – and may be inviting them to find a priest, religious or lay person to raise concern for the evangelization for the nomadic population.

Even though the national “Chaplaincy” or equivalent “Office”, is not organized in a standard way, it normally includes a National Director, and may be one or two Assistants, depending on the number of Nomads and the size of the geographical area in which they are present.

The National Director, or his equivalent should also encourage- if necessary- the creation of regional and diocesan teams with task of analyzing common experience, both to achieve greater justice for Nomadic people, and to improve the quality and continuity of religious assistance and catechesis.

The Episcopal Promoter, the Chaplain, the National Director with the National Team and National Animators have to promote and to organize National /Regional Meetings with the presence of Nomads with religious and lay people to evaluate the pastoral proposals which lead to action- plan, Courses of formation offered to chaplains, religious and lay persons and catechists, organize also periods of permanence with Nomadic families and communities, to get an insight into their mentality, network of relationships, relative poverty and existing assets and deficiencies and also creation of “schools of faith” for Nomadic couples and families, who are called to participate in the Christian animation of their community in a more concrete fashion.

It is important, if in the dioceses are instituted chaplaincies/Missions (as there are chaplaincy for migrants, refugees, prisoners) for the specific pastoral care of nomads. (2)

Pastoral care that is well set up should naturally result in Nomads themselves playing a key role, and therefore becoming apostles among their own people (3). In this way these words of Pope Paul VI, although said in another context (to the Bishops of Africa, 31-7-1969) would be fulfilled: “ It will require an incubation of the Christian mystery in the genius of your people in order that its native voice, more clearly and frankly, may then be raised harmoniously in the chorus of the other voices in the Universal Church.”

The formation of Nomadic lay people for pastoral duties is in any case a priority that binds the future of the Church. It is not an easy matter as it presupposes a personal relationship with a priest, religious or layperson who habitually lives in contact with one or more nomadic families, and who has recognized the willingness and generosity of a person or a couple that are well accepted in their own social surroundings and whose influence is evident.

With such Nomadic “protagonism”, prayer will pour out so that the Holy Spirit may inspire generous priestly. Diaconal and religious vocations among Nomads, which are necessary if we are to speak of a genuine implantation of the Church in Nomadic social surroundings. Adequate vocational promotion among Nomadic people is therefore needed, bearing in mind that “the Church drives deeper roots in any given sector of the human family when the various faithful communities all have, from among their members, their own ministers of salvation”(Ad Gentes 16)

In the end the work of the Guidelines have an expectation: promote a spirituality of communion, which above all means sharing other people’s joy and suffering, sensing their wishes and taking care of everyone’s needs, so as to offer everyone a true and deep friendship(Pope John Paul II, Novo Millennio Ineunte<6-01-2001>, N 43 and the people on the move XXXV<2003>, N 93

The original guidelines are signed by President Stephen Fumio Cardinal Hamao and Secretary Titular Archbishop of Astigi + Agostino Marchetto.

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1.The theological methodology and the reflection of the bishops develop as an Asian contextual Christology with a view to liberate and save the poor and the needy lies the secret of the liberation and salvation of all (FABC Arevalo 19).

2.The chaplain has to interact with bishops and parish priests in the different places but can also act independently because the pastoral care of nomads is trans-territorial

3.The Nomadic population are proud to have among them a great number of lay persons committed in social and religious action and good number of priests, religious men/women specially among the nomadic groups Kalo, Rom, Bhils, Mahali and others. This is a great hope of the Church.