Case-Study in Uptown

Chris Cleary, 33, from Bristol, Connecticut is in his third year of theology at Catholic Theological Union, Chicago. He is a member of the Passionist Community and is preparing for the priesthood. Under the direction of Shalom Ministries he did his "Case-Study" in Uptown.

As the car heads north on beautiful Lake Shore Drive, passing the glistening office towers of the Loop, and the luxury apartments along the Cold Coast, I imagine I am heading towards another country. In reality I am only heading to a different part of the city; yet in an emotional and cultural reality I am entering another country. I am entering the world of the Cambodian people who are refugees in this country. The area is the Uptown section of Chicago. They are a people who have lost their country, members of the families and possessions, yet are struggling heroically to begin life again.

Within the Uptown section of the city there are many different ethnic groups. These groups include Latin Americans, Asians, Native Americans, Africans, Iranians, Afghans, as well as countless others who are undocumented. This area of the city has a population that not only includes the immigrants and refugees of different countries and innocent street people, but also pimps, prostitutes, and shady characters. One's olfactory nerves distinguish the cultures as fragrances ranging from fried rice to tacos excite the taste buds. The diversity of these cultures is reflected in places such as Senn High School. There are close to sixty different languages spoken in this school. As the city traveler gets farther from the lake traveling west on Wilson Avenue, the neighborhood appears to deteriorate progressively. Whether it is a relatively modern apartment, or a once elegant home dating back to the turn of the century, each appears in some degree to be in disrepair.

As I slow down to dodge the pot-holes, I am intrigued by the different faces and reflect on how little we in our 'white' society know about them, what their life is like, much less know their names. It is comforting to know that God knows them each by name. These are the people who stand in front of the row of bars on Wilson just up from the "L". They are the children of many shades who are playing in a space recently occupied by an apartment building. In an empty lot, a woman barely four feet tall, bends to feed the pigeons, her earthly possessions are contained in plastic bags nearby. She is known as well by God. In the past nine months I have been privileged and called to know them too. I have even come to see that out of what appears to be physically and humanly unlivable, a spirituality is lived out everyday, and God has been revealed to me within the context of this setting.

Of all the places to settle in the United States, Chicago is the farthest in climate and geography from Cambodia. But climate and geography are not the only things these people have to confront. One thing that distinguishes 'immigrants' from 'refugees' is the intention one has for leaving his or her homeland. The immigrant may indeed confront emotional, cultural and physical barriers that call for assistance, but the refugee arrives in a new country Forced to leave his or her homeland. The accepted definition of a refugee by the United Nations is one who is in danger of political and/or religious persecution. The refugee not only has to overcome the types of challenges that immigrants face, but the lack of identity as well. To compound their problems, they are often regarded as intruders, and are suspect at best, despised at worst. During this past year, I had the opportunity to witness the Cambodian people struggling with the fond remembrances of their old land while trying to adapt in a new and radically different one. Most of these people are from farms, but there are also many urban dwellers, such as the families I visit from Phenom Pen. They may be familiar with what city living is like, but the language and customs and rejection become paralyzing at times for them as well. This is where both the people and I shared experiences. I could feel the uneasiness when the words I used met with the pain of confusion. My helplessness must have also been felt, as I, who did not know their language, was trying to teach them mine.

Gradually, amidst the confusion, I came to appreciate their special human and spiritual qualities. I vividly remember my second visit to one of the four Cambodian families to whom I taught English. The mother of the family, who is in her fifties, was on the couch having difficulty breathing; she was also experiencing stomach pain. Since I am a nurse, my initial response was to do what I could to reduce her pain and determine the cause. Then, sensing that if I prayed with her, I could help calm her and her physical condition would improve. I did so and noted her prayerful composure and sense of peace. Suddenly it struck me that I Was praying to God in the image of Jesus, while she was praying to god in the image of Buddha. For both of us, the physical and the spiritual met - the face of God was different, but the same.

I determined then to learn more about their religion. As I did, I realized their faith was being explained mainly through their lives. Eighty-five percent of the Cambodian people practise Thravada Buddhism. As Christianity has its scriptures so also does Thravada Buddhism. Within these scriptures, called the Pali, their teaching, doctrine, discipline and religion is written. Through this their socio-religious context is developed. The results of this are the development of community spirit and order of life. This is reflected in the support shown by all those who live in the same building. For the four families I visit, the sense of an extended family is felt. This sense of extended family is not initiated due to needs brought on by being refugees, but comes through a perception of the Divine.

Then, to my surprise, I learned how much I had in common with them - their profound concern with the mystery of human suffering and meditation which are principle goals of my religious community, the Passionists. One of the basic tenets of Buddhism is that life is 'duhkha', a Sanskrit word for which there is no completely satisfactory equivalent in the English language. It has been translated as suffering, unsatisfactoriness, insecurity, unpleasantness, etc. Buddhist teachings list as duhkha such things as having to grow old, being subjected to disease and disabilities, death, union with those one dislikes, separation from those one likes, inability to fulfill one's wishes, etc. These are inherent in life; therefore, Buddha said life is duhkha. The way to cessation of duhkha is good moral behavior, and mental training. The ultimate goal is Nirvana which is the complete cessation of duhkha. The moral behavior of Buddhists consists of loving kindness wherein all life is equal in its preciousness and compassion which can only come with empathy. To achieve this, meditation is necessary to come to the understanding of the reality of life itself, and at the social level, to appreciate adequately the special problems, so that all can come to recognize the oneness of humanity.

As one looks at the Buddhist practice of meditation, the goal is freedom. This freedom is not perceived as lack of restraints so one's personal desires can be met. Thravada Buddhism sees it as the lack of attachments placed on a person through the senses. Reality is split into two spheres. There is the world of the artificial and the real. It is interesting to note that the notion of permanence and selfhood are seen in the realm of the artificial. This notion has caused me to view the acceptance of the suffering experienced by the Cambodians in a different way. They are a people who talk very little of their feelings. This is not to say that feelings are lacking. The case may be that suffering to them is something not ultimately binding. Whether painful experiences are binding or not, the Cambodian people have suffered a lot. Whether it be the physical and/or mental tortures in Cambodia or the uncertainty of life in a strange country, tremendous pain is experienced. I see God in the pain of the uncertainty of whether a family member left in Cambodia is still alive. By the way this pain is met, an inner faith is evident, as well as hope. This hope is found in a God not draped in Christian imagery, but nonetheless a God who is actively involved in the world.

How close this is to our practice of meditation on the suffering of Jesus Christ as a means to understand suffering in ourselves and others, how to profit from it and not be destroyed by it!

A symbol of the Cambodian people is the Ankyor Wet. This is a temple which dates back to 1113 A.D. and represents the Buddhist tradition, and Hindu view of the world. This has become so strong a symbol that it is represented on the country's flag. It still stands and shows the signs of nature and conflict. The signs of deterioration brought on by nature do not seem as harsh as those brought on by conflict. Bullet holes and destruction caused by the Khmer Rouge are just small evidence of the destruction caused by Pol Pot's regime. The movie, The Killing Fields, was for me a more tangible experience of this destruction. For as I watched this movie, I saw the faces of the people in Uptown.

I feel privileged to be able to hear their stories. Sdang Van is the mother of four living children. Five of her children plus her husband died from starvation or torture in Cambodia. The oldest of three living daughters speaks English very well and recounts the bad memories living under Pol Pot as well as the good times under Prince Sihanouk. Sok Roon, the mother of two sons, still carries a bullet in her calf as a reminder of imprisonment. Whether child or adult, these Cambodians carry bitter memories. How these memories are dealt with with such strength reflects the spirituality of the Cambodian people.

In the Buddhist tradition there is a strong emphasis on ancestor worship. I remember being questioned as to my belief in ancestor worship. As I tried to speak about praying to the saints and those who have died in my family, it dawned on me once again that our practices were not that different.

I came to see their God in the genuine concern these people have shown to me. Many times I have stepped on some cultural toes. An example that comes to mind revolves around an invitation to a birthday party given for one of the children. Due to a lack of communication I missed the celebration. I could read the deep disappointment in their faces, but the disappointment did not close off the genuine concern for me as a person. Such concern is also so strikingly manifested in the respect for the older members of the family by the younger, as the high-school-age daughter aids in the preparation of the meals. All this has impacted upon my spirituality. I have tried to respond with thankfulness for the gifts given to me. These gifts have been deeper than the coffee offered on my arrival. It has been the gift of seeing the suffering and redeemed face of Christ. Past stories speak of suffering, yet this is blended with the joy of still possessing life. The Cambodian people have shown me that life above all else is a gift. They have taught me about Jesus as well. They teach me about Jesus when out of their need they offer me a gift of fruit when I leave. For some this could be seen as only a good human response, yet for me it is more. It is an action in response to an inner experience of the Divine. This has been a lesson for me who professes a love for God but does not always show it. This entire event of spending time in Uptown with the Cambodian people has encouraged me to act. I am to act with compassion toward all creation as shown by the old woman in the empty lot. For with this openness to act in faith and compassion the God within will be revealed.

It has been through Shalom Ministries that I found myself in Uptown working with Travelers and Immigration Aid. Shalom was founded by Claude-Marie Barbour, S.T.D., a Presbyterian Missionary and Professor at Catholic Theological Union. Shalom is ecumenical in nature, and its driving force is a "Mission-in -Reverse" Theology. That is, one who ministers must be willing to learn from those to whom he or she ministers, and to be ministered to by these people. Only in this way, does one respect and develop a true bond with another, particularly those who are marginalized. From this, a fresh spring of knowledge and love is discovered that goes beyond the functional sharing of ideas of religion or for everyday survival. This mutual growth is unified through the Divine. Fortunately, in my feeble attempts to follow this theology, I found it to be so true in my association with the Cambodian people.

Shalom Ministries, rooted in the Judaeo-Christian tradition, takes its name from the Hebrew word that expresses the peace resulting from God sharing with humankind God's own justice, mercy, brotherly/sisterly love, and creative freedom. Shalom has become the identifying symbol of a developing approach to ministry. Central to this ministry is the conviction that fullness of life and the wholeness and the dignity of every person are basic elements of God's covenant with humanity and at the heart of God's call to ministry. God has made this covenant with us. Shalom Ministries recognizes God's call to live this covenant with each other and with the larger community.

In Chicago, and nearby Gary, Indiana, Shalom Ministries is involved in ministry and mission, seeking the shalom of the city. Men and women - Protestant, Roman Catholic, single, married, lay, religious, ordained - seek to be a presence to the poor, the alienated, the marginalized, in cross-cultural and inner-city situations. They work with, and among, members of the Black, Hispanic, Native American, and refugee cultures from Viet Nam, Cambodia, Cuba, Ethiopia, and others. Workers with Shalom Ministries can be full-time or part-time; each is responsible for providing for his/her own material support, either through "tent-making" ministries or by contributions from groups and individuals. Besides being a ministerial presence within their cross-cultural site, they assist in training seminarians, church members, and others who are interested in a ministry of justice and peace.