The Rev. Yoke-Lye Lim on being pastoral caregivers for our global neighbors

Tsunami – A Pastoral Response

A prayer of lament in Indonesian/Malay, then translated into English

Just when the world was getting ready to welcome the New Year, Tsunami came. Fiercely it invaded us. It robbed us of everything. Shock, fear, loss, chaos and death.

For our neighbors in Southern Asia and South East Asia – from the islands, which dotted the Indian Ocean, and nations, which lined the coasts – the devastation of life is beyond comprehension. Humanity and life has taken a blow and suffered unimaginable losses.

Some of us in the West felt a faint, unspoken anxiety of what 2005 may bring us. “Will Tsunami come to us?” Among some religious circles the question arose, “What are the eschatological implications of Tsunami?”

Everything is gone – everything – the pain is as deep as the ocean chasm created by the earthquake. The anguish is too profound to be articulated in human words. The lament and travail will go on for a long time.

Although separated by water and land half the world away, immigrants in the United States whose country of origin is in that region of the Indian Ocean – from Somalia to Malaysia, India to the Maldive Islands, Sri Lanka to Indonesia – our shared stories, cultures and histories, our village and communal identity and resources now bind us together even closer. Seeing our brothers and sisters across the waters face the harsh realities of the disaster is heart-breaking for us.

While awaiting news of my family in Malaysia and Indonesia, my soul was pressed. I was at a loss for words to pray. Silence filled my inner world. In touch with my own sense of helplessness and vulnerability, I felt a special connection with my distant neighbors. I realized that it is our communal identity. So, it is with this kindred spirit and my feeble effort to intercede for my neighbors in Southern Asia and South East Asia, and as one who is in-between East and West, that I share a pastoral response to the devastation of humanity and our planet by Tsunami’s stealthy assaults.

Motivated by a genuine interest and concern for the well-being of others we offer pastoral care. Religious and non-religious communities and nations have responded with practical ways of caring through monetary gifts. Individuals have made trips to Southern Asia and South East Asia to offer aid and relief. While all of this is necessary, pastoral care demands we go beyond acts of charity. Pastoral care that eventually heals the human spirit and nurtures the human soul must be mindful of the human dignity of those whom we “help.” Born out of compassion, it must accord respect and honor with human sensitivity as one human being to another human being.

How shall we as pastoral caregivers care for our global neighbors directly or indirectly affected by Tsunami’s blow in these days of recovery? Some reflections and questions:           

1. Gain awareness of the cultural context of the region. South Asians and South East Asians share a communal identity of a “we” identity, not “I”. It is helpful to be mindful that our global neighbors affected across the seas have others from their community living in the United Sates. Their communal identity connects them. How shall we care for those in the United States? How shall we respond as compassionate pastoral care givers in such a way that supports these communal ties?

2. For many, often concrete life experiences are connected with spiritual meanings. For example: a life event, good or bad, may be interpreted with divine favor or judgment. Is it necessary to answer questions of “why Tsunami?”, “why South Asia?”, “why…?” ,or, “Is the disaster a punishment from God?”It is helpful to be mindful that most are Muslims, Buddhists and Hindus. How shall we respond as compassionate pastoral care givers in such a way that honors and respects their religious backgrounds along with their spiritual world views?

3. When in prayer with them what images of God may be evoked? What theological implications and questions might be raised in how the divine is addressed in the context of the disaster? What’s appropriate and why? How shall we respond as compassionate pastoral care givers with respect to prayer, rituals and religious symbols?

4. How can we help and at the same time connect with the helplessness of our global neighbors in such a way that deepens our sense of solidarity with them? Is it possible that the overuse of “victim”may be stripping away their sense of dignity in circumstances that are already extremely vulnerable?

Finally, L. David Brown writes:

“Perhaps the word ’charity’ is a problem. It conjures up in our mind someone patronizingly offering a handout
to someone less fortunate. When we give, we need to ask: ’What is this doing to the one who receives?’At all
cost we will want to avoid demeaning another person. In other words, a gift cannot really be a gift to ourselves, when it gives us a superior worth.” [1]

Interestingly, when an Indonesian/Malay receives a gift, she/he says “terima kasih” (meaning “thank you”). The giver responds by saying “sama-same” (meaning “we are on equal ground and we are mutual in the give-and-take process.) Simply, both parties are edified.

In our “charity” let us preserve dignity. Here, perhaps, lies the essence of socio-cultural and economic justice.

[1] Brown, L. David. Take Care. Minneapolis, MN: Augsburg Publishing House, 1978, pp. 115-116.

The Tsunami prompted friends who live in these regions to send e-mails to each other. They have formed an e-community for concern and support.

Do you have thoughts about advocacy you’d like to share with your colleagues? Send an e-mail to info@PlainViews.org.