Jesuit Volunteers International

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					Jesuit Volunteers International

  Handbook and Covenant
                 Jesuit Volunteers International
                         Office and Staff

                     1016 16th Street NW, Suite 400
                         Washington, DC 20036

                              Current Staff
Meghan Romey          Executive Director
Stephanie Galeota     Program Director
Sarah Moynihan        Program Coordinator
Kristen Lionetti      Program Coordinator
Madeline Peeler       Finance Manager

updated 1/2009                        1
I.    A Brief History of Jesuit Volunteers International . . . . . . . . . . . . . . . . . . . . . . . . . . 3
II.   Commitment to the Four Components . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
               A.          Living Simply
               B.          Witnessing Faith
               C.          Doing Justice
               D.          Building Community
               E.          Final Thoughts on the Four Components
III.  Our Jesuit Connections: An Invitation and Response to the 34th General
      Congregation of Jesuits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
IV.   Volunteer Formation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
               A.          Orientation/Training
               B.          Retreats, Re-Orientation and Re-Entry
               C.          Spiritual Direction
               D.          Support Materials
               E.          Social Analysis
V.    Volunteer Support . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
               A.          The JVI office
               B.          In-Country Coordinator and Support People
               C.          Site Supervisor
               D.          Evaluations
               E.          Spirituality Nights
               F.          Community Meetings
               G.          Written Correspondence
               H.          JVI In-the-Field Newsletter
VI.   Responsibilities of the Volunteer . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
               A.          Solidarity with Program Ideals
               B.          Behavioral Expectations
               C.          Cultural Sensitivity
               D.          Four Specific Topics
                           1.             Alcohol/Drugs/Addictive Behaviors
                           2.             Significant Relationships
                                                          a.             Dating relationships with people of the local culture
                           3.             Use of Free Time
                           4.             My Connections to "Home"
                                                          a.             General Communication
                                                          b.             Use of Email and the World Wide Web
                                                          c.             Hosting Visitors
                                                          d.             The JVI Policy of Not Traveling Home & Out-of-Region Travel
               E.          Thoughts on a Third Year
               F.          Support for One Another
VII.  Logistical Matters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21
               A.          Stipends
               B.          Insurance/Emergencies
               C.          Loan Deferments
               D.          Vaccinations
               E.          Travel Home
VIII. Life Directions after Jesuit Volunteers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. . 23
IX.   JV Mission and Vision Statements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
X.    JVI Covenant . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 25
XI.   Appendices . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
               A.          Specific Guidelines: Travel Home and Regional Travel
               B.          Specific Guidelines: Personal Safety
               C.          Specific Guidelines: Planning Phase II
               D.          Specific Guidelines: Health
               E.          Specific Guidelines: In-Country Support and Jesuit Relationships
               F.          Specific Guidelines: Significant Relationships in a Cross Cultural Context
               G.          Specific Guidelines: The Art of Group Decision Making
               H.          Specific Guidelines: Emergency Procedures

XI.       JVI Covenant        . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37

updated 1/2009                                                                            2
                                 I. A Brief History of Jesuit Volunteers International

     Volunteerism and service have always been important aspects of the Christian life and the spirituality of the Society
of Jesus (Jesuits). This has been true for both domestic and international work. Throughout the history of the U.S.
Catholic Church, lay men and women have worked alongside Jesuits and other religious in many international missions
of the world. However, it was not until the 1950s that the lay volunteer movement grew considerably. During that period
the Jesuit Volunteer Corps began with placements in Alaska and eventually throughout many of the fifty states. Several
US Jesuit Provinces also had lay volunteer programs to assist in their international missions. Volunteers in Iraq, Jamaica,
Micronesia, Chile, Zambia, Brazil, Korea and many other countries lived and worked with Jesuits, following their daily
routines and assisting in the schools, as well as in pastoral and social service projects.
     By the late 1960s and early 1970s, the Jesuit Volunteer Corps in the United States was well established but applicants
to most of the international volunteer programs began to drop dramatically. The world at large, and the Catholic Church
as well, were going through radical changes and shifts. The Papal Volunteers, a US based program sponsored by the
American bishops, soon phased out its operations, as did most of the international lay volunteer positions sponsored by
the Jesuits.
     In the early 1980s, a renewed interest in international volunteer programs mushroomed, with inquiries beginning to
pour into the Jesuit Mission and campus ministry offices across the US. In response to this growing interest, the Board of
Jesuit Missions, Inc. in Washington, DC, established an organization to handle these requests. In November 1983, Jesuit
International Volunteers was established and Fr. Ted Dziak, SJ, was hired as the first Director of the program.
     Jesuit International Volunteers later became Jesuit Volunteers International (JVI). The name shift came about as a
result of the growing collaboration with the five domestic regions of the Jesuit Volunteer Corps (JVC). Because we share
the same four components and have similar missions, so too, the program names were appropriately aligned. For the same
reason, the JVI and JVC East, Midwest, South and Southwest have made the exciting decision to incorporate as one,
unified organization. In September 2008, Kevin O‘Brien was named the first president of the consolidated Jesuit
     This process is underway and will take effect in July of 2009. The founding purpose and mission of JVI is to serve
the needs of dioceses still developing indigenous leadership, and to develop and facilitate opportunities for young women
and men to spend a period of their life in Christian service in a developing country of the world, experiencing personal
growth through service to persons of great need. JVI receives applicants from recent college graduates and older, single
women and men and married couples with or without post-graduate experience.
     The future holds many possibilities for JVI and its volunteers. This is especially true at this time, when collaboration
between religious and laity has become an important movement in the Catholic Church and a focus for the Jesuits.

                                        II. Commitment to the Four Components
                                                          Living Simply
                                                        Witnessing Faith
                                                           Doing Justice
                                                       Building Community

     The four components are listed intentionally as action statements as they are intended to be lived values in daily work
and relationships. Emerging Theologies of Liberation from Latin America and Africa have stressed the necessity of
―praxis‖, that is to say, putting faith into action. As westerners we have historically emphasized ―doxis‖, or correct thinking.
Only recently, thanks to ongoing theological renewal, 100 years of Catholic social teaching, and the ecclesiastical changes
initiated in the spirit of Vatican II, have we re-discovered the centrality of praxis. To actualize one‘s faith is not only an
expectation of religious nuns and priests but of all people of God.
     You may have discovered as you‘ve reflected on your life that the components of JVI were not completely new to
your experience. Perhaps it was an attraction to these values that initially brought you to explore the possibility of JVI.
Similarly, it is common to hear among returned volunteers a continued desire to appropriate the components in their
lives. For them, the JV experience was not two years removed from an otherwise uninterrupted life, but rather an
invitation to live in a profoundly different way when they returned to the United States. The four components then
could be understood as a lived process. This journey, which likely began before you were even aware of JVI, will be
shaped by those whom you come in contact with in your host country, and undoubtedly influence your ongoing life
     The challenge to commit oneself to the components is understood as a radical stance as we have been shaped by a
society marked by rampant individualism and consumerism. In this sense the people and cultures we approach can
authentically minister to us and allow us to re-examine the attitudes we may have unknowingly assimilated.
     Classical philosophers have perceived nature as a teleological, or a goal-oriented system. All beings are designed to
move towards a particular goal. Perhaps the four components could be understood teleologically, they are a direction in
which we hope to be moving. As Jesuit Volunteers we continually redefine, both individually and collectively, the
meaning of the components. The following reflections serve as an introduction to the components.
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                                                      A. Living Simply

     Philosopher John Kavanaugh, SJ observes that in our society we are often led to believe that objects can fulfill our
deepest human longings. 1 We are promised that driving a certain car will bring success and happiness or wearing a certain
scent will assure companionship. However we know that this is a hollow if not a blatantly false guarantee, for the greater
our dependence on things, the less we are able to trust in God and other people. Riches and possessions often isolate us
and we create needs within ourselves that are not needs at all. Our focus becomes objects amassed rather than
relationships built. The more simply one is able to live, the greater the capacity for reaching out to others. We begin to
mend the subtle ties that bond us together. Through discerning the distinction between actual ―needs‖ and perceived
―wants‖ we discover how generous we can be. We re-gain our freedom rather than being driven by blind desires and
material needs.
     According to Bishop Pedro Casaldaliga of Brazil, consumerism by definition consumes humanity.2 It creates within
us insatiable appetites. Furthermore, consumerism kills cultural identities and promotes uniformity. One finds the same
soft drinks, music, and tennis shoes throughout the world. Consequently, rather than becoming unified humanity, we
become uniformized humanity, the opposite of being unified.
     JV consciously seeks solidarity with those who have no choice about being deprived rather than legalistically linking
voluntary poverty to penance or self-denial. Poor people are converted from statistics and stereotypes to human persons
with names, histories and feelings.
     In Latin America, before a thirty day Ignatian retreat begins, it is common for the spiritual director to request
retreatants to engage in direct service work with the poor. Later, in the context of the Ignatian Exercises, retreatants
confront the magnitude of sin in their lives. After experiencing poverty, they recognize that the impact of sin is larger
than personal choices and shortcomings. Social sin takes on a momentum, a life of its own, and outlives the original
perpetrators of the sin. In theological terms, this is the sin of the world. For example, in the United States we no longer
see the blatant and overt racism of segregation; it has taken the more insidious forms of economic disparity and political
polarization. We recognize that structures which dehumanize people are sinful. We begin to scrutinize how we have
failed to challenge or perhaps we have even participated in sinful social structures. Therefore, the presence of evil is not
just a matter of private concern but one which encompasses the social, political, and economic order; as these are the
structures which diminish the life quality of the powerless and escalate greed and pride among the powerful.
     By standing with the marginalized, we are confronted with the social dimensions of sin. Theologian Dean Brackley,
SJ observes that such an experience allows one‘s heart to be broken by the poor. 3 To use scriptural language, a heart of stone
becomes a heart of flesh. With the Church‘s rediscovered emphasis on praxis, one is compelled to not stand idle, but rather
to act, in this case to opt for living simply, so as to help dismantle dehumanizing structures -- particularly those in our
own life and in our society when we return to the US.
     Nicaraguan economist Xavier Gorostiaga, SJ has urged the Church to advocate a ―civilization of simplicity.‖ 4
According to Gorostiaga, such a civilization is quite workable provided we truly desire it. Such a society would be ordered
to meet the needs of all people. Clearly, this would require something more than just a new economic and political order.
It would include a new set of attitudes and values--a new spirituality. It is hoped that JVI could help contribute to such a
vision, through our individual choices and our communal commitment.

                                                      B. Witnessing Faith

     Advocates of social justice in the Christian tradition have the combined qualities of being both advocates and
contemplatives.5 Individuals such as Dorothy Day and Dr. Martin Luther King Jr. were not only immersed in the issues
of their world but also profoundly prayerful. They found God present in the ordinary and the extraordinary. It was
precisely their spirituality which moved them to action and genuine compassion for those whom they encountered. The
more radically we are revolutionaries, the more radically we should be contemplatives. Without finding time for prayer,
one may quickly ―burn out‖ as the problems encountered can seem at times hopeless.
     We see this same quality in Jesus who frequently withdrew to quiet places to pray. This was especially evident
before important decisions and crisis events in his life. As Jesuit Volunteers, we look to Ignatius of Loyola for guidance in
our spiritual development. Even before he founded the Jesuits, while still a layperson, Ignatius had written his Spiritual
Exercises. His insights into human nature and the influence of his spirituality have gone far beyond the Society of Jesus
and even beyond the Catholic Church. While other religious orders of his time held that one must retreat from the world
to encounter God, Ignatius emphasized that God is to be found present in the world. This contemporary view, thoroughly

  Kavanaugh, John. Still Following Christ in a Consumer Society (Orbis, 1991).
  Cabestrero, Teofilo. Mystic of Liberation: A Portrait of Pedro Casaldaliga (Orbis, 1981).
  Brackley, Dean. Jesuit Volunteers International Tenth Anniversary Address, Georgetown University, June 1994.
  Dorr, Donal. Spirituality and Justice (Orbis, 1984)
  Paulsell, Richard. Tough Minds, Tender Hearts (Paulist, 1991)
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rooted in the life of Jesus, revitalized Christian commitment in his world and continues to be relevant today not only for
Jesuits, but also lay people and other religious orders. Theologian Monica Hellwig has identified five primary hallmarks
of Ignatian spirituality which are paraphrased below: 6

     1. Finding God in All Things.
     All creation is designed to give greater glory to God. Therefore, all things are centered on a profound gratitude and
awareness. We recognize ourselves as sinners, but we are sinners who are loved unconditionally by God. Jesuit poet
Gerard Manley Hopkins spoke of our universe, which is charged with God‘s grandeur. This sense of an integrated and
interconnected universe, society, and personal life along with an intimate appreciation of God‘s presence, is a goal of
Ignatian spirituality.

     2. Continuous cultivation of critical awareness.
     Although Ignatius was optimistic about the human condition and potential, he was not naive. The magnitude and
attraction of sin is real. It is a force that dehumanizes people and blots out God‘s image. For Ignatius, life is an ongoing
struggle between good and evil. Therefore, our choices either contribute to, or diminish the Kingdom that Jesus
envisioned. Recognizing that the allure of sin can be enticing and subtle, Ignatius encouraged rigorous study, analysis and
discernment. Tim Healy, S.J., the former president of Georgetown University, held that there is nothing incompatible
between religious faith and intellectual inquiry. In fact, authentic human reason should confirm one‘s recognition of God
and empower one to unmask the power of evil.

     3. Commitment to putting faith into action.
     In Jesus‘ final parable, he taught that the great test for those who claim to be his followers is their responsiveness to
the marginalized--feeding the hungry, welcoming the stranger (Matthew 25: 31-46). Mysteriously, it is in these
individuals that one finds Jesus present. Because for a moment, the normal self-interest with which we face the world is
suspended. One can leave the experience feeling as though "I was served, more than I served." 7 While feeding and
sheltering is the appropriate starting point, part of our action step must also be to question the forces that made people
hungry and homeless in the first place. We know from our own experience that love is best expressed in action rather
than words.
     Repentance, recognizing ourselves as loved sinners, calls us to action for change. Gandhi observed that in the morally
mature person, actions increasingly move from the unconscious to the conscious. We become more reflective of our
actions and their affect on others. An important consequence of this grace is the gradual elimination of the profane
categories in one‘s life. In other words, one‘s response to God is seen less as a ―Sunday morning obligation‖ and more as a
lived commitment to faith and justice.

     4. Recognition that Jesus‘ Good News is essentially counter cultural and revolutionary in a nonviolent way.
     North American mythology claims that if you work hard and persevere you will be rewarded. Our hero (sometimes
even in our own family‘s folklore) is the one who pulled herself up by the bootstraps--the rugged individualist. This is the
myth of upward mobility, a myth ingrained since our childhood and the foundation upon which our economic and social
systems are based.
     The reverse side of this myth maintains that poverty is obviously the result of slothfulness. Therefore, politicians can
gain popularity by calling for the abolition of the welfare system. They can even claim that those "poor people" brought
their condition upon themselves. In our North American imagination we glorify the poor girl who became rich, not the
rich girl who voluntarily became poor.
     Jesus‘ call is one of downward mobility8, an option for the poor. Rather than seeking power and prestige, he instructed
followers to embrace suffering and humility. Ignatian spirituality is revolutionary because it calls into question existing
power structures, and seeks to establish a society where people are liberated from that which oppresses them.

     5. Confident expectation of God‘s grace to exercise and accept responsibility.
     In his Spiritual Exercises Ignatius meditated on the Two Standards under which people are aligned. Under the first
standard are those individuals consumed by their own desires. Their approach to others is concerned with what they can
get out of the relationship. The second standard includes those who live not for themselves, but for others. Such an
attitude was possible through an experience and recognition of grace in one‘s life. Grace can be understood as God‘s
mysterious presence in our lives, even though we may not recognize it at a particular time. It is also that unexplainable
and innate desire for relationship with God--as St. Augustine said ―the heart is restless until it rests in Thee.‖
     According to Ignatius, through grace one can attain indifference, not in the colloquial sense, which implies a
disinterest, but rather, indifference in the sense of nonattachment. As human beings we have a quantifiable amount of

  Hellwig, Monica. “Finding God in All Things: A Spirituality for Today” (Sojourners, December 1991)
  Sobrino, Jon. Christology at the Crossroads (Orbis, 1978)
  Brackley, IBID.
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desire.9 Desire is not to be understood as a bad thing--it is what moves us to form friendships and commitments. Desires,
which affirm what we know to be good, could be called true desires. However we also have false desires, those which tear
down what we know to be human in others and ourselves. Addiction would be an example of this kind of desire. The
problem with addiction is that it ―uses up‖ desire and naturally good desires take a back seat. It is an assault on one's
freedom. Ignatian discernment seeks to clarify true desires from false desires. Ignatian indifference, rather than freedom
from desire could be understood as freedom in what we desire. True desires move us to action, toward God and affirming of

                                                        C. Doing Justice

    Justice is concerned with working out the truth of the situation. We cannot pretend to know ―truth‖ when we are
new to a situation. Therefore, a spirit of humility and a commitment to ongoing reflection is required. Although we are
open to constant revision, there are certain truths to which justice is oriented. A more just society would be committed to
valuing all persons equally and eradicating any barriers that perpetuate inequality. Such a society would discourage
egoism and self-centeredness, as these values can be manifested in the social structures.
    As JVs we strive to do justice, understanding that justice is distinct from but not superior to charity. The word
charity (caritas) means love of God, which manifests itself in love for other people. Some distinctions of the two are listed

                 Charity                                                         Justice
                 1. In response to accidental event                    1. In response to human act
                 2. Person-to-Person                                   2. Structural
                 3. Spontaneous Reaction                               3. Requires Reflection
                 4. Non-controversial                                  4. Controversial
                 5. Relieves Symptoms                                  5. Addresses causes

     Following an earthquake or hurricane, there is often a tremendous outpouring of relief assistance to those victims of
the tragedy. There is something random about the event, a feeling on the part of the benefactors that ―something like that
could happen to me.‖ Through the television, the crying child or the displaced family, becomes a very personal image--
one that sticks in my mind. The spontaneous compassion, which moves me, is directed towards that person. Not even
the cruelest heart could argue against rendering assistance, the response is non-controversial. Like relief work, charity
deals more with symptoms than causes.
     Unlike charity, justice is in response to human acts. It is not an accidental event that much of the world is poor and
getting poorer. Justice analyzes structures (political, economic, social, military, educational, media...) that fragment
community and foster inequality and suffering. Of course such reflection and action for justice will be met with
resistance, as there are those who benefit from the existing arrangements. Brazilian bishop and poet Dom Helder Camara
observes, ―When I feed the poor they call me a saint, when I ask why they are poor they call me a communist.‖ 10
Camara‘s insight reflects the tension between charity and justice, and also illustrates that justice addresses the deeper
underlying causal issues which perpetuate suffering.
     As Jesuit Volunteers we understand the value of charity and justice. Ancient rabbinical wisdom contends that the
rich will throw coins over a wall to the poor, but they will not pay to have the wall torn down. As relatively short-term
teachers, counselors and pastoral workers the coins and the wall have many allegories.
     However, we need to discern which walls we are obligated to help remove, and which walls we need to allow others to
remove. As a foreigner, the role of a JV is often more indirect -- assuming the ideal of a companion, rather than a
     At their 1979 meeting in Puebla, Mexico the Bishops of Latin America stated their commitment to the poor: ―We
affirm the need for conversion on the part of the whole church to a preferential option for the poor, an option aimed at their
eternal liberation.‖11 While the term ―option for the poor‖ is relatively new to the Church‘s social teaching, it is firmly
rooted in the Hebrew Scriptures and the Christian Gospel. Laws protecting the vulnerable are among the most ancient
biblical directives; and the ideal of stewardship rather than private ownership is firmly established as a theme in the
Torah. In the gospel, identification and solidarity with the poor is central to Jesus‘ message. Preferential commitment is
not to be understood as exclusive love pitting one class against another. Rather, the condition of the poor reflects the
degree to which we have established or fallen short of true community. Jesus‘ notion of the ―Kingdom of God‖ is the
realization of a society that meets the needs of all, a time when people are liberated from the injustices that oppress them.
     According to Archbishop Romero, the church finds its own liberation and salvation by aligning itself with the poor.
Jesus is seen not only as one crucified 2000 years ago on the hill outside Jerusalem, but one still present and still being

   May, Gerald. Addiction and Grace (Harper and Row, 1988).
   Paulsell, IBID.
   Third Conference of Latin American Bishops: Puebla de los Angeles, Mexico. January-February 1979.
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crucified in our suffering sisters and brothers. 12 Making this recognition is both a graced moment and an urgent invitation
to link faith with justice.
     Our goal could be understood as a justice which is motivated by love.

                 It is charity which gives force to faith and the desire for justice. Justice does not reach
                 its interior fullness except in charity. Christian love both impels justice and extends
                 the requirements of justice to the utmost limits by providing a motivation and a new
                 interior force.13--- Pedro Arrupe, SJ

                                                    D. Building Community

                     Community can appear to be a marvelously welcoming and sharing place. But in
                 another way community is a terrible place. It is the place where our limitations and
                 our egoism are revealed to us. When we begin to live full-time with others, we
                 discover our poverty and our weakness, our mental and emotional blocks...The
                 unexpected discovery of the monsters within us is hard to accept. The immediate
                 reaction is to try to destroy the monsters, or to hide them away again, pretending that
                 they don‘t exist, or to flee from community life, or to find that the monsters are
                 theirs, not ours. But if we accept that the monsters are there, we can let them out and
                 learn to tame them. That is growth.14
                                                              -- Jean Vanier, Community and Growth

     Returned volunteers often remark that building community was the most challenging component in their JV
experience. This is understandable. After all, you do not choose your companion volunteers. You are moving into a new
culture and adjusting to new work and you are without some of your familiar support systems. In addition, volunteers
come to the program with diverse understandings of community. It is possible to romanticize community, thinking that
it will be blissful unity with one another. We may confuse community with friendship and wonder why our community-mates are
not our best friends.
     Communities are living organisms, as such they are unique, they grow and they can die. What holds communities
together? According to Richard Rohr, communities might be held together by function, economic interests, proximity,
law or a defined goal.15 However, communities whose primary motivation is building faith come together and stay
together because they trust God is active in their midst. God is calling them to participate in what the community is
experiencing and it follows that the community grows together in trust of one another and God. One could say,
community is God‘s strategy for reaching the world.
     Living as community was a distinctive feature of the early Christian churches as members sold their property and
distributed their goods among the community. Clearly, responsiveness to the material, social and spiritual needs of others
is central to building community. As North Americans, we pride ourselves for our individuality and independence.
However, community seeks collaboration and interdependence.
     Our model for community borrows largely from the comunidades de base in Latin America. These communities come
together to reflect on Jesus‘ Good News in light of difficult circumstances. Moving from their experience, and coming
together in prayer, the base communities then determine an action step. We would hope to work in a similar manner,
mutually complementing one another and allowing the community a forum to shed light on our individual and corporate
     If we trust that God is in our midst, we should increasingly trust one another. With trust we allow ourselves to be
vulnerable, sharing with one another our weaknesses and our fears. Often JV communities find it helpful to come
together in the evening, reflecting on the times in the day when God was present and also the times when God seemed
absent to them. This approach is called Examen of Consciousness and is certainly workable within the context of your
community. The Examen considers the questions: Where has God been present today? Where has God been absent
today? How have I responded to God? How am I responding to God? How will I respond to God? Like the comunidades
de base mentioned earlier, we strive to find God‘s presence in our shared experience. On a practical level, other members
of our community may have felt our same frustrations. Obviously, such discussions will occur naturally but it is also
important to find a time when such sharing can occur within a reflective environment with all community members

   Brockman, James. The World Remains: The Life of Oscar Romero (Orbis, 1982)
   Arrupe, Pedro. A Planet to Heal (Ignatian Center, 1975)
   Vanier, Jean. Community and Growth (Paulist, 1979)
   Rohr, Richard. Sojourners, February 1981, page 17.
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                                      E. Final Thoughts on the Four Components

     During your placement process and orientation you may have experienced vagueness in the actual description of
your work. Our intent is not to be nebulous, but the reality is that there can be unforeseen changes to your teaching/job
descriptions in the weeks prior to your arrival and in fact throughout your two years. Considering the limited resources
and personnel in your placement, neither your site supervisor nor the JVI office is in a position to definitively determine
your exact assignment months before you arrive. Therefore, a healthy sense of flexibility is essential, and one that you
will undoubtedly be invited to learn over your JV years.

     Another implicit component is that of accompaniment. The word itself reveals much of its ideal: To share bread
together [com=with/pan=bread]. In more traditional cultures, meals symbolize hospitality and the sharing in one
another‘s lives. In our work and in our lives as Jesuit Volunteers, we perceive reciprocity or a mutual exchange. We are
not bringing something to ―these people‖ which they do not already have. Rather, we walk together as companions, and
through our association we are both encouraged to personal and spiritual enrichment. We are invited to participate, not
to bring changes or advice. Rather than owning our job we realize that we plant seeds, which in the larger scheme may
bear fruit, long after our presence has faded. With this acknowledgment, we might attend to the more immediately felt
change -- that is, the change within myself.

     Ignatian discernment is the process of finding, accepting and acting on behalf of God's will. When making
important decisions, St. Ignatius realized that when brought to prayer some potential choices bring a sense of peace and
consolation while others bring feelings of desolation. Immersed in the commotion of our work, new relationships and
cultural adjustments, finding a quiet prayerful time will enhance our attentiveness to the movements of the spirit and
the subtle promptings, which are the desires of God and our true self.
     The four components comprise a spirituality. Spirituality is the inner reality from which animates the lived outer
expression of living simply, witnessing faith, doing justice, and building community. Without prayer: living simply
becomes legalism; community becomes housemates randomly living together; witnessing faith becomes privatized
ritual; and doing justice takes the form of an individualistic crusade.

                                              III. Our Jesuit Connections:
                     An Invitation and Response the 34th General Congregation of the Society of Jesus

     Jesuit Volunteers work in collaboration with Jesuits in the host country. It is through the Jesuit presence that JVs
were first invited to come as lay volunteers. Although JVs are not Jesuits, we do share a common Ignatian charism and
vision (see ―Witnessing Faith‖ above) with our Jesuit colleagues.
     Our hope is that both volunteers and Jesuits value a close working relationship and companionship. Many
volunteers speak fondly of the accumulated wisdom of the Jesuits in the areas of cross cultural issues and spiritual
direction. Likewise Jesuits appreciate the energy and friendship of the volunteers.
     For the JV program to function, it is necessary for the volunteer to understand how their work supports the overall
mission and ministry of the Jesuits in that region. Conversely, the program will lack stability and a sense of purposeful
growth without clear ownership and investment by the Jesuits.
     The 34th General Congregation of the Society of Jesus (1995) affirmed,

                 Jesuits are both ‗men for others‘ and men with others. This essential characteristic
                 of our way of proceeding calls for an attitude and readiness to cooperate, to listen
                 and to learn from others...The Society of Jesus recognizes as a grace of our day and
                 hope for the future that laity ‗take an active, conscientious, and responsible part in
                 this great moment of history.‘ We seek to respond to this grace by putting ourselves
                 at the service of the full realization of the mission of the laity. We commit ourselves
                 to that end by cooperation with the laity in mission. 16

     Documents of General Congregation 34. Section 3.3,C ―Cooperation with Laity in Mission‖ (National Jesuit
    News, April, 1996)

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    Can we as Jesuit Volunteers, ratify the above invitation through our lived response to our lay vocation as
understood in the components? By doing so we encourage our Jesuit brothers to more fully live their Jesuit charism and
explore together the Ignatian spirituality which is at the heart of the Society of Jesus and lay initiatives such as Jesuit

                                                 IV. Volunteer Formation
                                                    A. Orientation/Training

     Orientation to the program begins even before a volunteer has been accepted to the program. This pre-orientation
begins in the form of Discernment Weekends (DWE). DWEs are held throughout the month of March. They serve as
a chance for JVs to become more fully introduced to the program, the components of JVI and what they mean as well as
the depth of the commitment to the program which potential volunteers will be taking on. DWEs are also a chance for
applicants and the JVI staff to get to know each other. While the weekend primarily allows the applicants a chance to
discern about whether they want to be in the program or not, this is not the decision of the volunteer alone. The JVI
staff also takes this chance to further evaluate the applicant and to see if and where the applicant would be a good fit.
     Transportation costs to and from the site of the Discernment Weekend are the responsibility of the applicant.
There is always a DWE somewhere on the East coast (usually Washington DC). Additionally, a DWE is held in the
Midwest (usually Chicago) and on the West Coast.
     The intensive Summer Orientation entails two phases of training. A two-week Phase I is held in the United States
starting in mid-late July for all JVs and focuses on: crossing culture; a theology of mission; community building;
spirituality; recognition of JV skills that will be useful for jobs in the field; and a more intensive exploration of the
program components. Phase II occurs in the host country and is facilitated by second year JVs, the In-Country
Coordinator, and local resource people. Phase II is more site specific than Phase I, focusing on: local culture; society;
language; politics; economics; educational systems; local church; and the history of the host country as well as job
training within the cultural context. (Please refer to Appendix C for Specific Guidelines: Planning Phase II.)

                                        B. Retreats, Re-Orientation(ReO) and Re-Entry

     During each year of a volunteer‘s service, there are three to four retreats (not including Phase II and ReO/DisO).
At least one of these retreats should be of the longer variety (3-4 days). The planning and facilitation of the retreats are
the responsibility of the volunteer community with assistance of the in-country coordinator and/or support people.
Retreats focus on issues and challenges that the JVs are currently facing. They provide a time for relaxation and
togetherness along with reflection time on the components. Site supervisors should be advised in advance of the retreat
schedules so that you will be free to attend these weekends.
     At or near the conclusion of each volunteer year, the JVI office facilitates a longer and more intensive retreat held in
the host country. Together first and second year volunteers evaluate the past year looking at our mission and ministry
along with the lived expression of the components. Furthermore there are breakout sessions that address the differing
concerns of first year volunteers preparing for their second year (Re-Orientation), and second year volunteers soon
returning to the United States (Dis-Orientation).
     Retreats and ReO/DisO with JVI staff are an integral part of the JVI program and JVs are expected to attend.
While obligations at the JV work site may seem more pressing in a given moment, intentional time for reflection,
analysis and prayer as a community are at the core of the JV formation experience.

                                                     C. Spiritual Direction

     Besides the retreat opportunities, volunteers are encouraged to nurture their own spiritual growth. You may want
to visit with your In-Country Coordinator to inquire about the opportunities available for spiritual direction. Perhaps
there are retreat houses or spiritual life centers focusing on prayer within your host country.
     As contemplatives in action, our tendency is to err on the side of action. Perhaps you can help integrate your life
with your prayer through journaling, discussion with other volunteers, spiritual reading and participation in the faith
life of a parish community.
     We especially encourage second year volunteers to begin meeting with a spiritual director when there is the
opportunity. By their second year, volunteers have established a routine and have met possible contacts who could serve
in this capacity. In addition, a spiritual director may be helpful in discerning the question of what comes after JVI. The
role of the spiritual director is not a counselor or confessor. As St. Ignatius understood the spiritual life, prayer is always
between the individual and God -- the director is not some kind of mediator. Rather, the spiritual director can assist in

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terms of offering material for prayer, helping a JV observe patterns or themes in the prayer life, and actively listening
and encouraging a continued commitment to prayer.

                                                     D. Support Materials

    Resource materials (teaching insights, reflection resources, social analysis on justice issues, retreat exercises) will
probably be limited in your host country. The JVI office sends out materials a few times per year that may assist you in
these areas. Please let the JVI office know if there is anything that can be forwarded to enhance the quality of your
service or your reflection.
    There are also community libraries, particularly rich in the areas of spirituality and justice. Books that have been
provided by JVI in the past have been:

    Jacqueline Syrup Bergan & Marie Schwan, Praying with Ignatius of Loyola (Saint Mary‘s Press, 1991)
    Dorothy Day, Little by Little -- Selected Writings (Orbis, 1983)
    Joseph Donders, Scripture Reflections Day by Day (23rd Publ., 1992)
    Kate Dooley/Anne Dalton, Jesus and the Gospels: Workbook (Paulist, 1990)
    Robert Ellsberg, All Saints (Crossroads, 1999)
    Richard Foster, Prayer: Finding the Hearts True Home (Harper, 1992)
    Michael Fraile, God Within Us (Loyola, 1986)
    Michael Gallagher, Help My Unbelief (Loyola, 1988)
    Thomas Green, Opening to God (Ave Maria Press, 1977)
    Thomas Groome, What Makes Us Catholic: Eight Gifts For Life (Harper, 2003)
    Roger Haight, An Alternative Vision (Paulist, 1985)
    J. Kavanaugh, Following Christ in a Consumer Society (Orbis, 1991)
    Tim Muldoon, The Ignatian Workout: Daily Spiritual Exercises for a Health Faith (Loyola University Press, 2004)
    Albert Nolan, Jesus Before Christianity (Orbis, 1976)
    Josef Neuner, Walking With Him (Loyola, 1987)
    Andre Papineau, Breaking Up, Down and Through (Paulist, 1997)
    Kerry Peterson,, Crucial Conversations: Tools for Talking When Stakes are High (Mc-Graw Hill, 2002)
    David Daniels and Virginia Price, The Essential Enneagram (Harper Collins, 2000)
    Joyce Rupp, Inviting God In, Scriptural Reflections and Prayers Throughout the Year (Ave Maria Press, 2001)
    Thomas Schubeck, Love that does Justice (Orbis, 2007)
    Margaret Silf, Inner Compass: An Invitation to Ignatian Spirituality (Loyola University Press, 1999)
    Gary Smith SJ, Radical Compassion: Finding Christ in the Heart of the Poor (Loyola University Press, 2002)
    Pax Christi Daily Quotations
    12 Spirituality Nights booklet (DC office)
    Ruined for Life -- Choosing a Life Direction after JV (DC office)
    Bi-Monthly Reflection Mailings (DC office)
    Bi-Monthly In-the-Field newsletter (DC office)

     Most communities have received these books at one time or another, but some books may have disappeared over the
years. It is not your right as a JV to take home your favorite book, after all it could become the favorite book and
inspiration to another JV who arrives after you. If your library is missing any of the books listed above, please contact
the JVI office, and we will see if the books can be found/ordered and sent to your country.
     In addition, each JV community may receive subscriptions to some or all of the following publications: Catholic
Worker / Catholic Worker (Houston) / Center of Concern Focus / Company / Blueprint for Social Justice / America

                                                       E. Social Analysis

    We introduce Social Analysis at the summer orientation and although JVs may not explicitly call it Social
Analysis, most have probably utilized it -- perhaps without even knowing it. Social Analysis is an extension of the
Pastoral Circle Experience-Reflection-Action model central in Ignatian spirituality and teaching method.
    However, Social Analysis was designed as a tool with applications beyond the classroom for anyone working within
a pastoral or human service context seeking justice and discerning appropriate action steps.
    We realize that as newcomers to a cultural context different than our own, our perceptions will be in need of
constant revision; and our planned action steps will need to acknowledge the relative brevity of the two-year JV

updated 1/2009                                              10
    The following paradigm for Social Analysis is compiled from Donal Dorr‘s Spirituality and Justice17 and Social
Analysis by Peter Henriot.18

     Experience: Where and with whom are we identifying ourselves as we begin the process? Whose experience is being
considered? Are the experiences of the powerless being considered or even heard? Who should we be consulting?
     Social Analysis: How is the experience to be considered in a social and cultural context? Who has power in the
existing situation? Who is powerless and how are these arrangements maintained?
     Theological Reflection: How closely linked is theology to the given situation? What insights can be obtained from
scripture, Catholic social teaching, and prayer?
     Pastoral Planning: What is an appropriate response? Are we keeping in mind that we are outsiders and relatively
transitory visitors? Is this the right place to make a public action or might this frustrate the actual goals I‘m trying to
encourage? Am I remaining open to learning from the people of my host country? Am I maintaining the ideal of
accompaniment and seeking to empower others, particularly local people?

                                        Return to ―Experience‖ and begin the process again.

                                                     THE PASTORAL CIRCLE


                                  Pastoral             EXPERIENCE
                                                                                      Social Analysis


                                                     V. Volunteer Support
                                                        A. The JVI office

The JVI office includes an Executive Director, a Program Director, two Program Coordinators, a Development Director
and a Finance Manager. While all members of the staff work daily to support the volunteers and their missions, each JV
community will communicate primarily with one member of the program staff.

The major programmatic tasks include:
       a.       Promotion and Publicity of JVI
       b.       Volunteer selection
       c.       Communication
       d.       Training and orientation of volunteers
       e.       Exploration of new sites and assessment of our continued presence in existing sites
       f.       Volunteer support and formation in the field
       g.       Dialogue and collaboration with the domestic JV regions
       h.       Management of volunteers‘ health insurance and providing necessary information for volunteers‘ loan

         The Program Team is often, but not exclusively, staffed by returned JVs. It is the hope of the JVI staff that by
serving you, you can better serve those with whom you work and live.

     Dorr, IBID.
     Henriot, Peter. Social Analysis (Orbis, 1990)
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                                               B. The In-Country Coordinator and Support People

     The principle of subsidiary would counsel that the JVI office does not attempt to micro-manage the day-to-day
issues that arise in your host country. Therefore, the role of the In-Country Coordinator (ICC) is an important one in
the JVI program. Usually, though not always, a Jesuit, the ICC has a unique position to be a companion to the JVs
during the joys and challenges that confront them. For this reason, it is important that the ICC be a person appreciative
of the host culture. The ICC helps to coordinate work visas and may serve as a liaison between the JV DC office and
the site supervisors. Probably the most important role of the ICC (because the ICC represents the Jesuit superior to the
JVs) is the cura personalis (individual care and concern) of the volunteer. Besides the ICC, there may be additional
resource people: Jesuits, men and women of other religious communities, co-workers, and long-time friends of JV. We
are thankful for these relationships as they assist the volunteer in the adaptation to the culture of the host country and
the expectations of a Jesuit Volunteer. When the JVs do not all live in the same place as the ICC, we try to identify,
with the help of the JVs, a specific support person to accompany the JVs in that area. The continuity of JVI in a region
is critically dependent on the availability and genuine interest of the ICC and support people.

                                                                  C. Site Supervisor

     The site supervisor is the person directly responsible for the day-to-day work of the volunteer. Typically this would
be the principal in a school, the director of an agency, or the pastor in a parish. Before placing a volunteer, the JVI office
corresponds with the site supervisor to determine that there is a real need and to define, as much as possible, the tasks of
the volunteer.
     It is crucial that the site supervisor understands that Jesuit Volunteers International is not merely functioning as an
employment agency to provide workers. We hope that the special site supervisor handbook will help explain the
broader intent of the program for each site supervisor. For example, the need for retreat times is integral to the JV
program. Retreats reinforce the very qualities which make JVs such generous employees. The fact that such retreats
may conflict with a day of school/work may call for flexibility. In this regard, JVI asks for the support and cooperation
of the site supervisors. The JVI office and the JVs will make every effort to communicate regularly about plans for
retreats so that conflicts can be minimized.

                                                         D. Evaluations

    Throughout the year, the JVI staff continually evaluates the program. The ReO/DisO retreat and feedback from
volunteers and in-country support people during and between site visits facilitate this. The evaluation examines the
support volunteers are receiving, the work and presence of the JVs, and the reality of the components as they are lived
by volunteers. The evaluation is in the spirit of program improvement.
    At the year-end retreat, there is a self-evaluation and an individual session (one-on-one) with one of the JVI staff.
Work/teacher evaluations vary between placements and site supervisors, but we have requested that each supervisor
meet with the volunteer minimally once a year. The volunteer may need to take some initiative in this area. Perhaps
you can identify a mentor teacher or co-worker to provide helpful critique.

                                                     E. Spirituality Nights

     Probably the most important source of volunteer support in the field is realized within the JV community itself.
Understandably, a meaningful quality of life in a community is not automatic. "Building Community" entails more
than dividing house chores. Volunteers are expected to come together regularly for reflection -- recall the JVI covenant
(see inside back cover). This reflection may take the form of shared prayer, a planned discussion, a "check in" to listen
to what‘s happening in each other‘s work, a shared song, poem or meditation.
     You may design your own reflection materials, utilize the "Twelve Spirituality Nights" booklet, or utilize reflection
mailings sent from the JVI office. Returned volunteers have observed that there is a direct correlation between the
health of community life, and the commitment to shared reflection with one another.
     No matter the size of the community, setting a specific time to meet for Spirituality Night can seem awkward or
forced, especially at first. Some smaller communities of two or three have found it helpful to invite other people to
participate in their spirituality nights. It is important to recognize that this uneasiness is common in all human
relationships, and over time such gatherings naturally become more comfortable. Minimally, a community should

updated 1/2009                                               12
commit to at least one hour per week for spirituality nights. Moreover, this specific time can become "sacred" in this
sense: each person is reserving this time for the other members of the community, and may on occasion need to make a
personal sacrifice to be present to the community. Additionally, some communities have treated this night as a
celebration and take this as an opportunity to cook a nice meal together or share a special treat.

                                                 F. Community Meetings

    Besides explicit community meetings, community building occurs within the context of shared meals, recreational
time together, and the general rituals of a common life. While building community can and does occur in these
unplanned activities, the JVI covenant also requests that JVs convene for community meetings once a week. While
your community may sometimes need to address the more mundane communal issues of house duties and travel plans;
other potential topics/activities include but are not limited to:
              Community Goal Setting
              Sharing Stories (Photographs & Memories)
              Getting to Know Your Neighborhood
              Choosing a Simpler Lifestyle
              Consumption Choices
              A Survey of Current Events (Local)
              A Survey of Current Events (Global)
              Issues Back Home (eg: Immigration, Abortion, Consumerism)
              Gender Issues/Sexuality
              The Most Important Thing I Learned in College...
              Handling Stress
              Self Care
              Family Relationships
              Book Exchange
              Talent Night
              JV Community Project (eg: helping an older neighbor)
              Dinner Out Together

                                                    G. Written Correspondence

     In an effort to ease the avenues of conversation with volunteers and in the spirit of St. Ignatius, the JVI office has
committed to consistently keeping in contact with volunteers through email, regular mailers, electronically sent
reflections, and occasionally with written letters or cards. Among the early Jesuits, writing letters was a vital support for
those who, while geographically dispersed, were aligned in mission and friendship. Today, JVs are working in seven
countries, and an even greater variety of towns, islands, cultures and individual projects. How can we retain our sense of
connected-ness and companionship?
     JVs are asked to begin a ―house diary‖ in the form of a community letter written every other month to the DC
office. Some JVs are diligent and frequent writers, and others fall on a spectrum between regular communication to zero
contact. Understandably, all are involved in good and vital work and have immersed in the life of the host country and,
without an explicit expectation, letter writing can slide down the priority list.
     Each community is asked to write a letter or reflection on any particular issue, idea, retreat, trip, recent community
or spirituality night, etc. as a way of keeping the office updated on the community and also as a way of intentionally
building community with the JVI office and staff. The JVI office will appoint a scribe for each community. It is not
only the responsibility of the scribe to write the community letters, but rather to remind and lead the community in this
exercise. Because the JV staff works as a team, where all staff members take an interest in the volunteers, please note
that the entire staff will read your letters. As a further incentive, and as appropriate, portions of your letters may appear
in the JV In-the-Field newsletter, which is circulated throughout the year (see below).
     JVs will also receive a special email address upon becoming a volunteer. This email address will be the primary
mode of communication between the office and JVs. For the safety of all volunteers and for the sake of the program
team, while in the field, JVs are expected to check this email address once per week.

updated 1/2009                                               13
                                                  H. JV In-the-Field Newsletter

    JV In-the-Field is a periodic newsletter published by the JVI office to update current volunteers on the news and
events from all JV placements. In this way, we can stay connected with friends made during the summer orientation
and gain an appreciation for JV's global perspective. To provide substance for such a publication the JVI office needs
your letters (human interest or success stories, photos, new initiatives, humor, travelogue, community life, personal
growth). Of course editorial discretion will be exercised, but if there is anything in your letters to the JVI office that is
confidential, please mark it clearly "not for publication."

                                          VI. Responsibilities of the Volunteer
                                                A. Solidarity with Program Ideals

     The extensive volunteer application and interviewing process has two purposes. Besides allowing the JV office to
learn more about the applicant in order to make appropriate selections, the volunteer is also learning about the vision of
JVI. It's not just the staff who selects you, but also you who select JVI among many other service and career options.
Therefore, when an invitation to become a volunteer is extended, there is a reciprocity implied. Does the volunteer
want to commit to the program and to affirm its components? For example, all volunteers may not be in the same stage
of spiritual growth, but it is expected that all be willing to grow individually and support the community in this area.
Obviously, the same could be said of the other components.

                                                    B. Behavioral Expectations

     We are familiar with the stereotype of the "ugly American" traveler--loud, self absorbed, and culturally insensitive.
JV strives to be the antithesis of this caricature. We see ourselves as guests. As guests, we are privileged to be walking
with those who have invited us. Through their hospitality, we have mutually been given an opportunity for growth.
     We also recognize that a JV‘s two-year experience is part of a much longer history of Jesuit Volunteer presence--
those who have come before me and those who will come after me. Therefore, we are beneficiaries of the "good name"
of those who were present before us. Also, our choices will shape the reputation, positively or negatively, of JVs who
will come after us. In this sense, community extends beyond those I live with during my two years.
     One of the most challenging aspects of JVI is to surrender the North American individualism that is bred so deeply
in our imagination. We are conditioned to react almost viscerally against any perceived threat to individual choice and
freedom. But this is not a universal value -- in fact many of the cultures we work in value conformity and group
cohesion above private autonomy. So in respect of this cultural perspective, and prioritizing our "common good" above
private license, we have established specific behavioral expectations.
     The intent of this profile is to provide some questions for consideration, and hopefully frame some issues in a larger
context, drawing on the past experience of volunteers, ICCs and staff at JVI. As with any moral consideration,
important questions include: Is this behavior making one a more loving person, more open to God and others or is it
getting in the way of loving and growing? As a member of JVI, does this action help me to live more simply and more
spiritually, build community, and discern justice?

                                                      C. Cultural Sensitivity

                            Our first task in approaching another people, another culture, another religion,
                                   is to take off our shoes, for the place we are approaching is holy.
                                       Else we may find ourselves treading on another’s dreams.
                              More serious still, we may forget that God was here before our arrival.
                                                        -Max Warren, missioner

     The old model of the missionary was one who went out to "convert." Such a posture presumes a kind of superiority;
certitude that "my" ways are best and "they" are the ones who need to change. Contemporary theology recognizes that
the real conversion in cross-cultural experiences will be in the one attempting to render service.
     For such a conversion to occur, volunteers recognize almost intuitively that they are in the position of being a
learner, one whose heart and mind remain open and whose own opinions and observations are reserved for a time and
forum where they might be properly processed.
     When crossing cultures we are not only attentive to the culture we are preparing to enter, but also we acknowledge
the way we‘ve been shaped by the culture we are leaving. This includes the social influences of family, work/service
experiences, religious traditions, university life, and educational opportunities.

updated 1/2009                                                  14
                                                       D. Four Specific Topics

                                               1. Alcohol/Drugs/Addictive Behaviors

     Solidarity is a value we are striving for as volunteers. Being honest, we recognize that substance abuse and
addiction cause physical, mental, emotional, and spiritual impairment to the user and pain to family and close friends.
We know this in our personal lives, and have observed the costs of addiction in our own society. Likewise, our host
culture is negatively influenced by substance abuse. Perhaps in our work, we see the victims of this abuse. In our own
choices, where will we align ourselves in this cycle? If our solidarity is with the powerless and the injured, those who
have been victims of abuse, isn‘t our direction clear? We opt not to abuse others or ourselves. This is stated not in the
spirit of crusading temperance, but sensitivity and admission of our own brokenness.
     We should also acknowledge that our attitudes and use of alcohol has been culturally conditioned. In the United
States, alcohol is portrayed as the means to relaxation and companionship. This is accentuated in the college subculture
from which many volunteers are emerging. In this climate, excessive drinking is normative. It is justified as a rite of
passage or a stage of growing up. But frequently, these learned dispositions and patterns are not so easy to break.
Perhaps we are now in a position to unlearn the myth that alcohol is the vehicle for sociality.
     It's unrealistic to assume that a JV's example of moderate drinking will change a culture‘s drinking norms. In most
cultures where volunteers are present drinking alcohol is synonymous with getting drunk. Therefore, if a JV is seen with
a beer at a celebration, the presumption is that he/she is either drunk or on the way. The best ground rule, then, is to be
aware of the position of alcohol in the culture. There may be appropriate times to drink moderately, but if you‘re
unsure, better to err on the side of abstinence.
     Hopefully, this will be a topic of continued individual and communal reflection. The rationalization that using a
substance is culturally acceptable or "one's way of relaxing" is attractive, but is it simply providing a justification for an
already chosen course of action? For the individual, one might reflect: is drinking getting in the way of my participation
in community, my growth, the simplicity with which I live, or my capacity to give fully to others? Is my energy and
desire being "used up" in the pursuit of this compulsive behavior or substance?
     For the community, we might ask what role alcohol is playing at retreats and community gatherings. Has it become
a natural or expected condition of our retreats? Are there divisive "cliques" forming--the drinkers and the abstainers?
Are feelings hurt or misunderstandings arising because of the presence of alcohol?
     Although drugs have the same destructive dynamic as alcohol, our statement on drug use is even more forceful
because of their illegal nature. In some countries, visitors will be hard pressed to not see the prevalence and use of illegal
drugs. In some countries for instance, marijuana is sold and smoked quite openly. Do not be fooled. Consequences for
unlawful behavior, especially by a foreigner, can be very severe. JVs should refrain from practices that endanger oneself
and community, or any that risk jail time, expensive fines, or their own reputation and that of the JVI program. JVI
will not tolerate volunteers who participate in illegal activities. Any JV that participates in illegal activity will be
terminated from the program immediately. If this is unclear, please see a staff person before leaving summer

                                                      2. Significant Relationships

      Friendships and other significant relationships are among the most wondrous and mysterious dimensions of human
life. As with many other aspects of JV life, your attitude about relationships during your two years as a JV needs to be reassessed in
the context of life in community. To reason that decisions in this area are private, is to imply that one is always correct, and
stands beyond reproach.
      However, Jesuit Volunteers seek out and are commissioned to community life. This means JVs commit themselves
to honest dialogue with each other in hope that people of various backgrounds and personalities do not just to "get along‖
but also assist each other's journey.
      Beyond the relationships of your community, a key to success during these years as a JV will be building cross-
cultural friendships on a level deeper than that which a tourist or passive observer finds feasible. Most JVs approach the
program with such a desire to enter into the heart of another culture. To do so, one constantly risks falling in love. This
situation inevitably places all volunteers in a position of vulnerability to some degree. The degree of vulnerability will
vary from person to person.
      The love we speak of calls us to serve many and especially those who are suffering and poor. In contrast, a romantic
relationship implies an exclusive investment in one other person. This too is a sacred investment and one that most
people pursue in some chapter of their life. Indeed, some JVs come to these years with a serious relationship already "in
play." These JVs must accept the risk of the outcome of this relationship after his/her two years of distanced and less
frequent communication. In that sense, these JVs have relegated these relationships to a place of less importance than

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their response to a felt call of service as a Jesuit Volunteer. For others, it is important to recognize that the intent of the
JVI program is not to provide the meeting ground for such a relationship to begin. We ask that each JV seriously
consider whether s/he can put this important human concern (i.e., the pursuit of such relationships) in its proper place
of importance. Are you willing to allocate your energies in favor of the service to which you are committing yourself?
          The purpose of this discussion is not to dictate morality, although we welcome discussion of how the JVI
values might dialogue with the sexual morals of U.S. popular culture. But, as a human organization with accumulated
past experience and future hopes, we believe it is our duty to share with you concerns and ideas on this topic.
     Since this discussion also addresses culture, we recognize that our starting point is our own culture. The dominant
message, which informs each of us, even unconsciously, is a prevailing current in the US culture of accentuated
individualism which enshrines privacy and anonymity.
     It naturally flows that any program or institution that advocates discipline and restraint is ridiculed as an antiquated
relic, which only inflicts dysfunctional guilt. JVI calls us to scrutinize this aspect of the "gospel of American
     From this uniquely American cultural stance of hyper-individualism, tolerance is the bedrock principle. This impulse
can especially compromise a community's felt responsibility. Our cultural preference is to recoil from confrontation,
viscerally dreading to impugn a peer, especially in the area of romance. While tolerance is an important value that has
helped us to confront racism, sexism, and homophobia, it must be counterbalanced with an objective standard in a
healthy human community. An uncritical and over-exaggerated attitude such as "you do your thing, I'll do mine" can
undermine any community.
     Psychologists have observed that, for the young adult, building significant relationships is a primary task in
establishing one's identity. Furthermore, most JVs arrive from a college subculture, which holds dating as a priority. It
is unrealistic to assume this desire will simply cease for two years. Therefore we first acknowledge our own cultural and
psychological influences, which may be especially heightened at times when we feel alone.

                                 2a. Dating Relationships with People of the Local Culture

     The primary focus of this discussion is dating relationships between volunteers and nationals in the host country.
Looking at our own organizational history, there have been rare cases of happy endings, but these are few in comparison
to the broken relationships, misunderstandings, and hurt feelings.
     JVI encourages friendships and an immersion in the host culture. Being associated with the JV presence in the host
country, the volunteer often has an entree into relationships that other visitors do not enjoy. A mistaken assumption
may soon arise when one says, "I've figured this culture out, I know all there is to know." This is nowhere more
dangerous than in the area of female-male relationships.
     We add a note of caution here: emotional entanglements happen very quickly. By the second or third meeting,
what at first may have been perceived as an interesting friendship must already be an occasion for serious reflection.
     JV women are particularly vulnerable as blatant patriarchy is the norm in most of the societies in which we are
present. In many cases, if a man and woman are publicly seen alone together, the presumption is that they are sexually
involved with one another. Regrettably in this scenario, men receive praise from other men while women are seen as
damaged goods. Non-physical relationships between men and women are unheard of, and to presume that one can occur
is unrealistic. The good intentions of a solitary JV will not reverse a culture.
     JV men are not exempt from responsibility. We do not want to perpetuate a hurtful climate that degrades women.
An attitude of respect for local women and brotherly concern for JV women would be consistent with "Doing Justice."
Such empathy has been for many JV men a moment of growth, as they witness, and more importantly listen to, the
experiences of women.
     It is also important to accept the fact that your status as a North American is an inflated one. Consider the image of
the United States that is portrayed in media, your education and your earning potential, not to mention the fact that
when a JV gets seriously ill, s/he is flown where the best treatment is available. There is an inherent imbalance between
the partners in a cross-cultural relationship, as they come from and will ultimately be living in completely different
worlds. In this case, is it fair to the other person to enter a relationship that should be based on equality and
commitment when these two values are so drastically challenged from the start?
     Finally, we recall that our actions and choices directly affect the JVs who come after us -- how they are perceived
and how they will be welcomed. In a small village or island, these perceptions have a much longer collective impression
than in an urban setting or a transitory university culture.
     In all of the above, each JV should be honest in examining her/himself, but due to the community commitment of
the program, these reflections must also include the other JVs. (Please refer to Appendix F for Specific Guidelines:
Significant Relationships in a Cross Cultural Context, as well as for Specific Guidelines on Significant Relationships with a
community mate.)

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                                                       3. Use of Free Time

     The schedules of most volunteers are tied to the school year. Each volunteer with an extended break is expected to
participate in a summer project between the first and second year of service. Do not feel limited to "education only"
placements--often it is rejuvenating to find another type of work, or another setting.
     Each volunteer will receive two weeks vacation per year of service, but the weeks may not necessarily follow in
succession. Retreat time (Re-Orientation, Re-Entry, Phase II) is not considered vacation time. For volunteers outside
the school year schedule, try to arrange vacation during the normally quieter times at work and at a time when you
might be able to relax with other JVs. As for personal free time (weekends and evenings), volunteers often find new
ways to relax in ways compatible with the host culture and the expectations of the JV program.
     The United States conditions us to passively approach free time: to watch a movie, surf the internet or to listen to a
new CD. Earlier in our national history one took a more active role in their free time. There were no other sounds in
the house besides the sounds that the residents could make so playing music was a much-admired skill. Novels gave
lengthy descriptions of musical scores because the reader may never have the opportunity to hear the music in real life.
Similarly, receiving a letter was an event. Much time went into writing letters and when received they were shared and
read out loud.19
     Part of the attraction when entering a new culture is to establish new patterns and rhythms in one‘s life. Rather
than a lamenting the depletion of passive entertainment, JVs often recognize new opportunities. Can we let go of our
learned patterns and begin to question some of our entrenched habits?

                                                  4. My Connections to "Home"

      One of the most difficult aspects of entering a new culture is answering the important question of what it means to
be a North American in a new culture. Many organizations send their employees to international assignments (the US
military and multinational corporations to name a few). Often they will replicate the conveniences of home from
swimming pools and ex-pat schools to hefty allowances for frequent trips and telephone calls home.
      Financially, JVI cannot afford such benefits, nor would we want to provide these for obvious cultural and
programmatic reasons (living simply, accompaniment...). Rarely will Jesuit Volunteers desire such luxuries, but there
are more subtle questions that this section considers. Knowing our stance on issues such as visits back home, hosting
visitors, how you use free time should be considered BEFORE you accept a position with JVI.
      Concerning the conditions for discipleship, Jesus was a demanding employer, "No one who sets a hand to the plow
and looks to what was left behind is fit for the reign of God" (Lk 9: 62). While we do not interpret this literally for JV
life, Jesus makes an important point about commitment. Where is your gaze fixed? Is your heart really with your
community and your work for the poor we try to serve or is your heart back home? This is not a judgment on moral
character; it simply deals with dispositions and desires.
      The JV program asks that volunteers develop a real trust or a "letting go" of personal preferences and what is
familiar to really enter into another place. This is an important quality looked for in applicants and the JVI staff is very
honest with newly accepted JVs so they understand our perspectives on these issues.
      North Americans are conditioned to bristle at any restraint to individual freedoms. It is part of that invisible
baggage which we bring with us. Instinctively and viscerally we may reply, "Who is the JVI office to tell me how to
lead my life -- to make recommendations on such personal issues as hosting visitors or whether I can or cannot go
home?" We have all been socialized to take such a stance.
      JVs certainly do not lack generosity. The decision to serve for two years and the commitments that volunteers
exhibit to their placements are overwhelmingly selfless. The staff can safely say this about each JV. It is humbling to
witness such generosity.
      The hope is that volunteers can extend the generosity given abundantly to their placement to their JV community
and their overall involvement in the formational aspects of the JV program (retreats, spirituality and community nights,
Re-O/Dis-O). This challenge is not unique to JVI, as many "contemplatives in action" over-commit to the "action" side
(our "Martha" side overshadows our "Mary" impulse).

                                                   4a. General Communication

     Much of human behavior is really the art of striking balance between "too much" and "not enough." Concerning
correspondence, JVs should be writing regularly to their family, to the JVI office (minimally monthly), as well as to
friends. JVs are also encouraged to write their parish and benefactors as well as their university and/or previous

     Schillinger, Liesl. “Who’s Afraid of the Year 2000?” (Washington Post, June 25, 1995).
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employer to connect others with their JVI experience. Many JVs set up blogs during their term of service; this is a
wonderful way to share stories and information. Please remember, blogs are open to the public.
     Do not underestimate the ways in which you may stir the hearts of others to service, to work for justice, or to
deepen their own prayer life. This is part of the reverse-mission of the program; the witness which JVs can provide to
others at home.
     On the other hand, it is easy to become absorbed in mail and even phone calls from loved ones. These remind us of
what we know as familiar and such correspondence can become a fixation. The JVI handbook cannot define what is
"excessive" as this will vary with each JV; but it is something warranting regular personal examination.
     The other extreme is to fall out of any regular correspondence or to exclude some important people from this
important experience. One of the important roles of the JVI office and a major goal of the Re-O/Dis-O retreat recalls
that JVs are North Americans working internationally for two years. How is this service and formation experience
shaping and informing a volunteer as someone who will in almost all cases return to work and live in the US?
Maintaining relationships with home will keep one anchored in this important realization.

                                           4b. Use of Email and the World Wide Web

    All JV placements have some (though varying degrees of) access to email and the internet. Email provides quick,
precise information and can be especially useful for communication among JV communities (eg: retreat planning) and
with the JVI office. For personal communication, some JVs prefer email to the postal system. The same norms
(described above in 4a) which seek to maintain an appropriate balance in your attention and time. Like postage, JVs
should use their personal funds to finance any personal Internet correspondence.
    Email also allows one to track the most minute details of life back home and the internet can give continually
updated box scores, concert reviews, or stock quotes depending on one‘s interests. The same question might be asked as
before, where is your gaze fixed?
    Email and the internet are simply tools, which in themselves are neutral. The discerning questions to examine
          Does this tool enhance the volunteer‘s immersion experience or does it anchor one to what is familiar (and
             even trivial) back home?
          Does the frequent personal use of Email or the Web further distance a JV from the lives of the poor who do
             not (or can not) utilize these same (often scarce) technologies?

                                                        4c. Hosting Visitors

     The rationale for strongly suggesting that JVs refrain from hosting visitors for their entire first year in country is
born of the experience of past volunteers and staff, as well as input from our local support people. JVs often express
their commitment to this policy during the application process, but waver in their commitment to the policy once in the
field. We do acknowledge that visits from family and friends offer great opportunities for growth for both the JV and
the visitor. It can be a conversion experience for those who come to visit and see firsthand the work that JVs do. It can
also be a comfort for the JVs to have someone that knows what they are going through and for the family members to
understand the path their loved one has decided to follow. There are many positive aspects to having a family member
or friend visit and yet JVs are still asked to limit the number of these visitors, particularly in their first year. The
explanation for this policy always comes back to what JVs are ultimately called to be present to first and foremost, those
they have been called to serve. (Please refer to Appendix H for a broader discussion on JVI’s policy of not hosting volunteers for
the first year)
     When considering hosting a visitor, there are several considerations on this topic, as there are unavoidably several
"hosts" whenever a visitor arrives. In traditional cultures, the extension of hospitality is much more of an imperative
than in our individualistic society. Therefore, when a guest arrives, families close to the JVs may feel obliged to offer a
meal or celebration. If this occurs occasionally, there is no problem. However, if each volunteer is showered with
visitors, this expectation can quickly become burdensome.
     Inevitably, another "host" is the JVI community. With any visit there is a varying amount of disruption to living
space, community schedules, and reflection times. During American vacation times (such as summers and Christmas)
the JV community can be overwhelmed with visitors, so much so that the community effectively disbands for this
     The final "host" is the actual JV being visited; there is a considerable amount of planning and anticipation that
comes with visitors. To what extent do these preparations and anxieties diminish the volunteer‘s presence at work and
in community? There may be obstacles to a JV‘s lifestyle during such visits, as the volunteer (not the visitor) chose the
living simply components.

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     Another important consideration when hosting visitors is at what time of year will the visitor come. The
anticipation of missing Thanksgiving, Christmas, or another holiday when American families normally get together can
increase the longing for home, and visitors at these times can reduce that longing. Anthony de Mello may question one‘s
attachment to the familiar way of celebrating a holiday. Volunteers have often expressed how Christmas and other such
holidays have been a great opportunity to accompany neighbors, students, or local friends as they celebrate. Accepting
an invitation to celebrate a holiday (both American and local) in a way traditional to that culture has often times been a
turning point for volunteers, one that leaves them feeling truly accepted.
     When making a decision on this issue, weigh the benefits and the costs of a potential visit. One might ask, what
relationship did I have with this person before I became a JV? Some relationships far outweigh the disruption a visit can
cause while others simply do not. Please feel comfortable to discourage some visitors while allowing others. Do not let a
JV community become a flophouse for anyone remotely familiar with your "exotic" new setting. The house you live in
as a JV is property of either the Jesuits or is being rented with money from JVI. As a volunteer you are a steward of this
place you have been given and must follow some rules in the use of your residence.
Note: Local overnight visitors are never allowed to stay in a JV house.

                          4d. JVI Travel Policy of Not Traveling Home and Out-of-Region Travel

     The rationale for insisting that JVs stay in the host region for the entire two years without coming home brings into
account the experience of volunteers and staff, as well as input from our local support people. The majority of JVs enter
the program with this common stance and understanding. For others still struggling with the issue, this discussion may
help explain why the JVI program holds this position.
     Some applicants to the program remove themselves from the process when they realize the JVI position on not
coming home. This indicates an honest discernment on their part because the standpoint of the JVI program is clear. Is
it fair to those who left the process because of this point, if we, who have been accepted, do not observe this position?
     What kind of solidarity and with whom do we identify as we look for cues on life as a JV? It is evident that
international travel has become more common over the past few years. Conceivably this is even true among some of the
local people in our host country. This is really no surprise as the world‘s wealth becomes more concentrated in the hands
of the privileged few while the poor get poorer.
     For JVs, is our solidarity to identify with the affluent in the host country or is it to identify with the poor? Are we
to be lumped with many of the ex-pats who, while living internationally, have little interest in solidarity or living
simply? Catholic teaching and the Gospels consistently maintain a preferential option for the poor. Jesus refers
unmistakably to the economically poor. The statement should not be reduced to say ‗everyone is poor, just in different
ways.‘ We have yet to be convinced that excursions home can be considered in solidarity with the economically poor.
     One might reason, "I have solidarity with my family too." However, that statement presumes that physical
proximity is the only way to express solidarity. Nelson Mandela was in a solitary jail cell for 30 years, but people from
around the world were in solidarity with him and his cause. Isn‘t it possible that for two years we can maintain
solidarity -- and perhaps even deepen commitments to family back home by expressing and sharing ourselves in new
ways without relying on the normal barometer of physical proximity?
     What about solidarity with the JV community? The costs of travel home and back are substantial. Will this option
become a practice only for volunteers from wealthier families who can buy their ticket?
     We have observed this issue mainly from the perspective of solidarity with the poor, and living simply but there are
other angles to examine the question from. We also consider:

    Community: Going home will necessarily remove volunteers from their JV community and other communities that
    they belong to. What about the mental and emotional energies which precede and follow such a trip as well as the
    actual time when a JV is away?
    Culture: Why apply to a cross-cultural program if our orientation and reference remains the US culture rather than
    deeper immersion in the host culture?
    Stewardship: Is it fair to our benefactors to be asked to pay for volunteers‘ travel and other expenses when
    volunteers have within their means the resources to travel back and forth from home? Is it misrepresentative to say
    we are sending volunteers to live with and serve in the developing world for two years?

     It is normal when crossing culture to rationalize, "If I could just go home for awhile, I would be refreshed in my
work." While travel home may appear to be the remedy needed, it is difficult to appreciate the intensity of the rupture it
will cause. The discomfort is an indication that one is becoming immersed. Long distance runners recognize this
paradox, it is at that moment when the run is most painful, when they are most tempted to stop, that real conditioning
begins to occur. After breaking through this barrier, the run actually becomes easier.

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    This matter is complicated when volunteers get mixed signals from their site supervisors and others. Often for sites
supervisors, the most important thing is that a JV is present for all work-related tasks.
    From the perspective of the JVI office, we try to see the bigger picture. We try to maintain the integrity and
consistency of JVI as a two-year cross-cultural program, which encourages JVs to serve generously, immerse in the
culture, and intentionally commit to identification with the economically poor. This commitment extends beyond mere
work duties.
    St. Ignatius prayed for the grace of total availability to one‘s mission. We hope that as a program we can give
ourselves without reservation to our community, our placement and the JVI components.(Please refer to Appendix A for
Specific Guidelines: Travel Home and Regional Travel.)

                                          E. Thoughts on a Third Year

     Very often a JV will consider spending a third year at their JV site or in their host nation. If a JV would like to be
considered to serve as a JV for a third year we ask him/her to inform the JVI office as soon as possible (generally by
January 1 of your second year) to help with our planning at the time of interview and selection. The decision to stay a
third year is significant and should not be entered into lightly; the JVI office expects the JV to do a thorough and
prayerful discernment on that option, including many people in the discernment process.
     The JVI office has a few ―ground rules‖ when JVs are discerning any major decision, including a third year of
service. The first ground rule is that the JV enters into the discernment process open to all possibilities. If you are
entering into discernment with your mind made up then it is not discernment, rather it is praying for confirmation,
equally important, but very different. Discernment is a profound resource for us, especially if done in the spirit of
honesty and openness. A helpful part of it is to use imaginative prayer and imagery.
     Picture yourself staying for a third year. What does it look like? What does it feel like? What would community be
like, taking into account that the community members you came with have now returned home and have been replaced
by new ones? Where would you live? Reflect on that and note your feelings.
     Then picture yourself returning home. Go through the same steps…how does it feel? What thoughts and emotions
arise at the thought of seeing family, friends again? What work would you pursue? Imagine that as well, also being
attentive to those feelings.
     As both a service and a formation program there are different approaches to this question that should be considered
together. As someone who has come to serve, there are accumulated strengths the third year volunteer brings—cultural
understanding, language proficiency, and familiarity with the system within which a JV is working. A third year may
also provide more time for a JV to deepen their spirituality in order to make more sense of one‘s work in light of one‘s
faith. However, there is also a value in allowing as many people as possible to have the JV formational experience.
Third year extensions limit the available placements for new applicants.
          JVs who consider extending their term should be very cautious; it is a significant step. Many things can change
during a term as a JV and what may seem like a very good decision one month may not seem good the next. Deciding
too early in the second year or even in the first year can be second-guessed later. What looks like an easy choice for
someone in his/ her first year can look different at the end of the second year when everyone he/she came with is
preparing to leave. A few questions to keep in mind include:

            What are my sincere reasons for wanting to stay?
            Is there a project that requires my continuity or presence?
            Is there anything that I am avoiding back home?
            Am I merely "procrastinating reality" by staying?
            How will I maintain my enthusiasm for the program?
            Will I stay invested in my JV community?
            Are any selfish motives operative?
            How thoroughly have I prayed and reflected on this decision?
            Who am I consulting? What are their objective insights?
            Am I considering staying because I have no plan when I return to the States?

         Decisions about a third year of service will be made on an individual basis with the input of the site supervisor
and In-Country Coordinator. If you desire to stay a third year, you should bring it up as soon as possible (at the very
latest by January 1 of your second year). If available, it is encouraged that you walk through this process with a spiritual
director. It is important to discuss the possibility with your community members, site supervisor, and other local
support people.

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    If your discernment leads you to an additional year then we will have you complete an additional year application
by March 1.

                                                  F. Support for One Another

     Supporting one another might sound obvious, but it is a fitting way to close the section on Volunteer
Responsibilities. Sometimes in families, it can be easy to emotionally neglect those with whom we are closest. We take
them for granted or release frustrations on them. The same dynamic can occur in volunteer communities.
     While building community, we seek to be attentive to the lives of our companions. Who‘s struggling in his/her
placement? Who‘s lonely? What‘s happening in the lives of the community members? If I‘m male, am I conscious of
the reality which female volunteers experience?
     We may have a natural fondness for certain member(s) of the community. However, is this friendship becoming
an exclusive cosmology of two, rather than strengthening the community? Is it causing tension and isolation from
others? Therefore, concern for all members needs to be a priority to successfully build a healthy community.

                                                     VII. Logistical Matters
                                                          A. Stipends

      Volunteers receive a monthly stipend to be used for certain purchases for personal use or enjoyment. This stipend
is set at the equivalent purchasing power of $60 US. Living costs vary considerably from country to country; therefore,
it is not always a direct exchange from $60 US. Other funds, such as monthly food allowance (where applicable), are to
be used by and for the entire community.

                                                  B. Insurance/Emergencies

     JVI strongly encourages volunteers to be attentive to their health, keeping in mind that prevention and simple yet
prudent choices should be the first line of defense. Our largest annual expense is insurance. This policy does not cover
eye or dental care, so please take care of those needs before coming to Orientation as JVI is not in a position to cover
these specific costs while in the field. An Insurance conference call will be included as a part of Orientation where you
will be free to raise questions. Our first concern is always the health and well-being of the volunteer. We do encourage
you to take standard precautions, to keep you healthy and to help us keep insurance costs down.
     Volunteers are covered by a comprehensive HTH worldwide insurance policy that includes medical evacuation in
the case of an emergency. Please carry your insurance card with you at all times and file another copy in a safe location.
All JVs should register on the HTH website. As a volunteer, you are covered from the day of your departure through
the completion of your volunteer service.
     HTH Worldwide is an international health insurance provider with HTH certified medical facilities located around
the globe. Some of our sites have access to HTH medical facilities where flashing your insurance card gets you easy
access to the benefits of the medical facility. At other sites, JVs are free to use a majority of the health services locally.
When you do need to see a doctor/health care provider outside of an approved HTH facility, please pay for all charges
with: a) JV community funds; b) borrowed funds from the Jesuits; or c) your personal funds or credit card. Claims can
be submitted directly to HTH, and they will only reimburse the insured person. Claim forms can be downloaded from
the HTH website and sent, along with the original receipts, to HTH.
   Do not hesitate to go to a doctor when you need medical attention. Simple lifestyle is not stoicism. On the other
hand, a stomachache is occasionally to be expected and perhaps Pepto Bismol just needs a little time to work its magic.

    We have developed three example scenarios in order to help clarify your health care needs:

    Level 1: (Example: Diarrhea) At this stage, there is probably no need to see a doctor. Rest and take the normal
    recuperation procedures.

    Level 2: (Example: Malaria) See a local doctor—perhaps the community has established a relationship with a clinic
    or physician for such visits. Pay for services/medicines and send your receipts to HTH for reimbursement. If
    conditions abnormally persist, worsen, or your local doctor cannot help you, contact the JVI office and HTH and
    we will begin considering a Level 3 response.

    Level 3: (Example: Chronic Respiratory Infection—difficulty breathing) Except for the case of an unforeseen
    accident, there should be some advance time for situations at this serious level. Call (or have your community call)

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    HTH and the JVI office/emergency cell phone as soon as possible (numbers listed below). In the event of a
    medical emergency follow the procedures listed below.

A few final points, which are covered in the JVI Agreement, include:
     ―High-Risk‖ activities (eg: mountaineering requiring guides or ropes, deep sea diving requiring a helmet/hoses,
hang-gliding, competitive racing—other than foot racing) are not included on the JVI policy.
     As stated in the JVI Agreement, for expenses resulting from grossly negligent, illegal behavior, or behavior
inconsistent with the Behavioral Expectations discussed in this handbook, the volunteer will assume all financial
responsibility (eg: DUI, drug abuse, STD, pregnancy etc.)
     You will be covered on the JVI policy through the last day of the final month of your JV worksite employment. In
the event that you terminate/ or are terminated before the end of your two year commitment, you will be covered on the
JVI policy until the last day of that month. For example: If your last day at work as a part of JVI is on June 17 th, you
will be covered until June 30 th. Several months before you will be leaving, you will receive sample insurance options for
coverage after JVI. You may pursue one of these, or an insurance policy of your own.

***In case of an emergency:
    1. Call, or have a community member call HTH collect (24 hours) 1-610-254-8772. This number is located on your
        insurance card as well as your emergency phone numbers card. HTH will walk you through the process and
        contact any local doctors you have seen (have his/her name and number ready) to determine the necessary
        procedures and authorize your transportation/evacuation if necessary.
    2. Call the JV office 1-202-462-5200 during business hours (9am-5pm EST Monday – Friday) or the emergency cell
        phone at all other times. The emergency cell phone number is 1-202-957-5845. You can also email us at If we don‘t answer the phone, please leave a detailed message describing
        the situation and the number where you can be reached along with your doctor‘s name and number. (If we do
        not pick up the emergency phone immediately we will be checking messages regularly.)

                 (Please refer to Appendix H Specific Guidelines: Emergency Procedures for additional information)

                                                      C. Loan Deferments

     Loans are becoming more specialized and often times more challenging to defer. It is the responsibility of the
volunteer to obtain all necessary information on the possibility of deferring their loan for 2 years before beginning their
service. In the event that a loan cannot be deferred for the entire time of service the JV must designate a person or plan
to handle the loan.
     Any JV who has Federal Stafford and/or Federal Perkins Student Loan is eligible for a deferment of loans. In
addition, many state issued loans can also be deferred; however, bank loans may not be deferrable. A JV with bank
loans must check with their bank to determine deferment eligibility.
     At the Discernment Weekends JVI will discuss in further detail how loans can be deferred. The JVI office will
provide the JV with the proper procedures that need to be fulfilled in order to ensure that the loan deferment will be
appropriately processed. In order to handle any concerns that may arise during the JV‘s term of service, the volunteer
should notify the JVI office of any situations regarding the loan that may develop during the term of service. The JVI
office will then produce supporting documentation to validate the deferment of the loan and send these documents to
the person in charge of the JV‘s loan.

                                                        D. Vaccinations

    At the time of acceptance the JVI office will provide volunteers with a current list of country-specific recommended
vaccinations by the Center for Disease Control. Volunteers will be responsible and financially accountable for
obtaining the vaccines that they deem necessary for the country they will be serving. Recently returned volunteers can
provide some assistance in this area as far as realistic precautions that should be exercised, and the availability of
medicines at your placement.
    You may want to call around for the best price on vaccinations. Sometimes the savings at a student health center or
a county medical clinic can be substantial.
    For volunteers needing malarial medication, the JVI office can help direct you on how to best proceed.

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                                                       E. Travel Home

     Approximately 3 months before the JV finishes their 2 year commitment, the JVI office will send an email
inquiring about dates of travel home and destination. The JV will be asked when they want to travel, and to which
airport (destinations must be within the US and JVs will often be asked to fly into a larger airport near their permanent
address on file if considerable money can be saved). The JV will then be sent a travel itinerary. If the JV decides to
travel on that date the JVI office will purchase the ticket. If the JV decides to arrange their own travel home on a
different day it is their responsibility to purchase the ticket. If the JV chooses to plan his/her own travel home we will
provide the amount of money that the ticket would cost on the quoted itinerary and then the JV can use that money
towards their travel home.

                                                VIII. Life Directions After JVI

     "Ruined for life" is often used to describe the life of the returned Jesuit Volunteer. You will be discovering the
nature and extent to which you allow yourself to be "ruined" over the next two years. Some of this will only become
apparent after you‘ve returned. If you are interested in the experiences of other returned volunteers, and the ways they
have been influenced, you may want to consult the JVI Tenth Anniversary Journal in your community library.
     Midway through your second year, if not earlier, we encourage you to begin discerning your plan after JVI. We
have drafted a booklet, To Be Ruined For Life: Thoughts on choosing a Life Direction After Jesuit Volunteers, which is
distributed in an 18-month mailer to help you with this process. The booklet outlines a process whereby one might
begin to deliberate this important question; suggests several Ignatian discernment exercises; and surveys a variety of
former JVs who have pursued various types of work.
     Generally those who have some idea and begin to act on it, have a smoother transition home than those who just
plan on "hanging out" when they return. The JVI office will try to help if you have inquiries about career prospects or
graduate schools. Another valuable resource for returning volunteers is: St. Vincent Pallotti Center 415 Michigan Ave,
NE, Washington DC 20017, (202) 529-3330,, The Pallotti Center
provides returning volunteers with a job bank and contacts through their "What‘s Next" program.
     Volunteer alums find new ways to build community with others who have had similar experiences. In some cities,
former volunteers meet for potlucks, reflection, or reunions. Many find themselves attracted to similar career interests
or justice concerns. Some continue to live in intentional community. The JVI office, in collaboration with the five
domestic JVC regions, helps to coordinate periodic retreats for alums.
     Volunteer alumni and the JVI staff have recognized the value of this close association, but our potential in this area
is not yet realized. Beyond the social value of reunions and sharing stories, JV alums discuss the meaning of the
components in life-after-JV and continue to challenge themselves by their experiences as volunteers.
     The experience of a Jesuit Volunteer has been described, a ―Novitiate for Life.‖ This handbook has attempted to
describe the norms and vision of this "novitiate" experience. How you allow this novitiate to shape your life has yet to
be written. We hope that through our continued close association we can encourage one another and those future
volunteers attracted to the Gospel imperative to service, which has drawn us to Jesuit Volunteers.

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                                           IX. Jesuit Volunteer Corps Mission Statement

     The Jesuit Volunteer Corps offers women and men an opportunity to work full time for justice and peace. Jesuit Volunteers are
called to the mission of serving the poor directly, working for structural change in the United States, and accompanying people of
other cultures.
     The challenge to Jesuit Volunteers is to integrate Christian faith by working and living among the poor and marginalized, by
living simply and in community with other Jesuit Volunteers, and by examining the causes of injustice.
     Since 1956, the Jesuit Volunteer Corps has worked in collaboration with Jesuits, whose spirituality the volunteers incorporate in
their work, community, and prayer life.
     The Jesuit Volunteer Corps offers the Volunteers a year or more of experience that will open their minds and hearts to live
always conscious of the poor, committed to the Church’s mission of promoting justice in the service of faith.

                                      A Vision Statement of the Jesuit Volunteers International

     JV International is a lay Christian service organization whose preference is to work with, and among, the economically poor of
other cultures in developing countries in collaboration with Jesuits and the local church community.
     Our spirituality is based on the contemporary Jesuit Theology of mission, which seeks to serve the faith both of the local church,
and the volunteers through promotion of justice, in solidarity with the Church’s worldwide option for the poor.

    Our daily life incorporates:
    Building Community: We choose to live in community to share with and learn from others.
    Witnessing Faith: We choose a life nurtured by faith and prayer so that our work with others maybe centered in the Spirit.
    Living Simply: We choose a simple lifestyle, uncluttered by materialism, in solidarity with the marginalized of our world.
    Doing Justice: We choose cross-cultural service as a way of affirming that we are called by our baptism to work as one Church,
    one People of God.

         JVI's preference to live with people of a culture other than our own is for mutual learning and growth and for the promotion
of the Gospel values of universal justice, peace, and hope.

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                                                      XI. JVI Covenant

     We invite you to serve as a Jesuit Volunteer. By accepting this assignment, you agree to live and work as a JV for the
next two years. We stress that this is a significant commitment, for we describe JVI as a life-changing service and formation
experience, an experience that leaves one ―ruined for life.‖ As a faith-based cross-cultural program, volunteers are expected to
leave behind the dominant US preferences for personal status, autonomy, comfort, and acquisition; while increasingly
committing to the Gospel‘s preferential option for the poor. We understand the JVI program as lived options expressed in
the four JVI components.
     Commitment to this covenant signifies that not only has the JVI office accepted you, but that you accept and fully desire
JVI. It is not a program for everybody. Please let the JVI staff know if you need clarification on points contained in this
covenant or if you disagree with any of the following.
     In order to more fully understand what is entailed in the commitment you will be undertaking, PLEASE READ the JVI
handbook CAREFULLY. It describes the JVI values and how we see their lived expression. Please consider whether you can
enter this covenant enthusiastically.

    I have discerned and prayerfully commit to the following:

    Building Community:
I will share fully in communal living with my companion JVs and accept responsibility for maintaining a clean, safe and
        hospitable environment in the home where we live;
I will enter fully into the community meeting times (minimally, 1 hour/week) and regular community activities such as
        sharing meals together (minimally 4 times/week);
I will be honest with my community members and willing to share my life with them. I realize that the community‘s
        common good will sometimes require individual sacrifice and compromise.
I will be aware of how significant relationships affect the community as a whole and therefore will aim to be intentional,
        inclusive and sensitive to the common good if I find myself discerning this type of relationship.

    Witnessing Faith:
I will pray and share my spiritual insights with my community each week in the context of spirituality nights (minimally, 1
I will dedicate some time each day for prayer and personal reflection growing in my relationship with God and others. I will
       discern how God is calling me to service and will strive to respond to that call during and even beyond my time as a
I will attend Sunday Mass appreciating that it will probably be a different spiritual experience than I am familiar with. I also
       understand that it is often a cultural expectation of the local church community who has invited the presence of JVs
       and also an opportunity to more fully immerse with the people whom we are trying to serve.

     Doing Justice:
I enter JVI realizing, as the Second Vatican Council affirmed, that the proclamation of faith and work for justice are
        inseparable and equally integral to the Christian mission.
I will exercise social analysis and critical reflection on my experiences to better understand the structures that foster and
        perpetuate powerlessness and poverty. I will examine my own personal history to see how I have benefited or suffered
        from these same structures.
I will strive to continually examine my own behaviors and ways in which I relate to others, recognizing how in some ways, I
        could unintentionally work against my desire to do justice.
I realize that as a guest in my host country, it is not my role to publicly denounce local leadership. While my work as a JV
        may not be social/political advocacy, I will strive for friendships and solidarity with the poor. I do this not for their
        benefit, but for mine, for the friends of Jesus are found among the poor.
I realize that before all else, the promotion of justice requires my own continuing personal conversion. This process will
        scrutinize the cultural influences and values which have shaped me -- for I come from a North American culture
        which often promotes the individual and where immediate gratification and accumulation have become standards of

    Living Simply:
I will strive with my community members to live simply in all aspects of my life, exploring the meaning of this value and
        ways to challenge each other to simplify even further. Minimally I will live within our JVI budget for all routine
        living expenses understanding that for special needs, I may have to provide my own financial resources (e.g. contact
        lens materials, special prescription medication);

  updated 1/2009                                               25
I will stay within my host country/region for the next two years as an important real and symbolic way of entering into this
        place and accompanying people;
I will approach vacation time with the norms of a simple lifestyle -- seeking guidance from the Jesuit support person and the
        JVI office. I will:
            a. not let visits from family and friends interfere with this norm, after all, it is I (not them) who chose to enter
                 into this covenant;
            b. I will prayerfully discern and discuss with my JV community and local support person any leisurely travel.
                 When traveling I will recognize that I am exercising my privilege and therefore will maintain simplicity,
                 rather than participating in tourist opportunities that remain out of reach for the majority of local people.

I will participate fully in the scheduled JVI retreats and the year-end Re-Orientation/Dis-Orientation (Re-O/Dis-O)
I will, upon my arrival, meet with the local JVI support person to work out the mutual relationship that can be expected
        between the JVs and the local support community. I understand that:
            a. our goal is to support the Jesuit presence and/or the diocesan efforts and to work in the spirit of cooperation
                and friendship;
            b. the local support community want and appreciate JVs but their primary focus is their local ministry;
            c. hospitality and help from the local support community should be recognized as a kindness which we
                reciprocate as a JV community;
            d. in cases of serious and urgent need JVs can expect the support of the local support community as well as the
                JVI office;
            e. financial compensation and JV living expenses are provided by funds from the work site and the JVI office.

I will commit to honestly trying to live consistent with the behavioral norms described in the handbook, specifically chapter
       VI concerning ―Responsibilities of the Volunteer‖ in my personal life and by supporting and challenging other JVs in
       my community to live in accord with these expectations:
           a. concerning alcohol, drugs, addictive behaviors
           b. significant relationships
           c. use of free time
           d. my connections to ―home‖

     During any time when there is hiatus from my primary placement, I will seek a secondary placement approved by the
JVI office, giving priority first to any specific need as designated by the Jesuit superior or local support person; and next to
use this time to further connect with the host culture and to become more proficient with the local language. Secondary
placements vary by country.

    I freely enter this cross-cultural experience with a desire to appreciate a culture other than my own. I will use this
principle (and the four components) to guide my discernment about travel; the time I spend in correspondence with friends,
family (especially via email); the time I spend connecting to U.S. culture via the internet and mass media; and when I
consider whether to enjoy luxuries frequently extended to ex-patriots but not accessible to most local people.

     With a desire to be fully immersed in this experience and appreciating the commitments with my various communities
and responsibilities, I will refrain from having friends or family visit during my entire first year as a volunteer. Additionally,
I will stay for the entire two years without going home, unless a situation of personal health or trauma arises, in which case I
will consult with the In-Country Coordinator and JVI staff to discern appropriate measures.

  I freely commit myself to JVI, its values, and the people I will live this experience alongside. The lifestyle described in
  this covenant resonates with how I desire to live my life for the next two years. Therefore, I am willingly entering into
  this covenant and will make a continual effort to integrate its essence into my life as a JV.

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                                                        XI. Appendixes

                                                          Appendix A
                                     Specific Guidelines: Travel Home and Regional Travel

     The JVI office expects that volunteers will not travel outside of their designated region during their commitment as
a volunteer with the program. Please inform the office of your plans and itinerary if you are traveling regionally (e.g. on
a retreat or any other time you will be away from your JV home.) In the event of an emergency the JVI office needs to
know how to contact you. Please refer to the JVI Handbook and Covenant for the rationale on this policy.

Guidelines and Procedures for Regional Travel:

     JVs agree to remain in their host region for the two years of service, consistent with the norms of community,
culture, and stewardship. In order to clarify what the region is for your host country, the JVI office has set the
following guidelines. JVs are asked to refrain from personal, elective travel within their host region for the first 4
months of their service in their host country.
     As always with any travel, please check with your local support person to ensure the safety of your travel. It is
important to inform your support person, your community, and the JVI staff of your travel plans and contact
information (if possible), in light of the current state of the world and necessary precautions for US citizens traveling
abroad. By outlining the host region, this does not imply that JVs should feel entitled to visit each of the countries in
your region. Please seriously discern the need for and use restraint when considering ALL elective travel. We ask that
the same discernment and discussion of solidarity be applied to regional travel as it is with out of region travel.

         The regions are the following:

         Belize                     Central America and the Yucatan
         FSM                        FSM (Federated States of Micronesia) and RMI (Republic of the Marshall Islands)
         Nepal                      Nepal, Northern India, Tibet
         Nicaragua                  Central America and the Yucatan
         Peru                       Bolivia, Chile, Peru
         Tanzania                   Kenya, Tanzania, Rwanda

Guidelines and Procedures for Necessary (Emergency) Travel to the US and/or Outside Region:

Personal Health or Trauma
     In areas of personal health or trauma, please refer to Appendix H Specific Guidelines: Emergency Procedures for
additional information. In the event of a family emergency, the procedures are similar; contact the JVI office and your
local support person to discuss the appropriate procedures.

Terminal Illness/Death of Immediate Family Member
     The terminal illness of an immediate family member may also cause a family to want to fly a volunteer home. In
the event of a family funeral, JVs will generally know the best course. For JVs who know that a loved one (extended
family, close friend) is seriously ill or fragile, they should make a point to have some quality visits with that person
before leaving for their placement.

Guidelines and Procedures for potentially Necessary (Non-Emergency) Travel to the US and/or Outside of Region:

Sibling/Immediate Family Wedding
     In many cases (e.g. sibling‘s weddings) the planning is underway far in advance, so these events come as little
surprise and allow plenty of time for a thorough decision. In the case of a sibling‘s wedding that arises while a JV is in
the field, the JVI office will not mandate the correct answer and demand obedience in an individual context. However,
the expectation is that the JV will discuss the situation with the JVI staff, the local support person, and their JV
community before a decision is made, prayerfully and generously discerning their options with all those involved. JVs
have missed events such as a sibling's wedding (one woman missed two sisters‘ weddings). We benefited from their
two-year experience in a way that one can never just surmise if he or she makes the decision to return. It is not that

updated 1/2009                                               27
those JVs were not close to their siblings, but rather they were inviting their family to understand the fullness of their
JVI commitment.
    After discussion, it is possible that a JV and the JVI office may arrive at an honest disagreement. A volunteer may
decide to return for a sibling‘s wedding. When the trip is of a serious nature such as a sibling wedding or a family
funeral, and the volunteer has adequately discerned and openly discussed the matter, we can accept that. No doubt, the
volunteer will continue to be generous and giving to his/her placement, prayer life, and JV community. This is the real
intent of the JVI program -- not a forced compliance to a legal mandate.

Guidelines for Elective Travel to the US and/or Outside of Region:

     The JVI office informs all applicants of the JVI policy concerning non-emergency elective trips home during the
screening stage, even before a JV is accepted. An applicant should talk with a DC staff person during their interview or
as soon as he/she realizes there may be pressure (self imposed or from others) to return home for any reason. Therefore,
coming home for a graduation, a friend‘s wedding, a reunion, or some other social visit or excursion are not acceptable
reasons for coming home. These occasions simply do not rise to the same level as a terminal illness. If the reasons for
staying the entire two years are not self-evident, the volunteer should re-visit his/her initial motives for applying and
review the JVI Covenant and Handbook.
     If after a JV is in country, and s/he feels an intense need to travel home, then a discussion with the JVI office needs
to be initiated by the volunteer as soon as these feelings or situations arise. The volunteer and the JVI office will then
enter into a dialogue of which an outcome may be a volunteer‘s separation from the program.

General Guidelines

     In all cases, dialogue with the JVI office, the local support person and the JV community must be initiated by the
volunteer in a timely manner and before any decision is made. Entertaining discussion only after a decision is made is
really not a discussion at all.
     Feeling ―guilty‖ about an impulse to go home should not block open discussion of the matter. For some JVs, guilt
has prevented them from even discussing the matter and they end up sneaking home. This is really not the intent of the
JVI policy, nor is it appropriate behavior for a JV. Despite what Freud and the stand-up comedians say, guilt is neither
a disordered psychosis nor an archaic ―Catholic‖ complex. It‘s really a neutral emotion. Like the oil light that appears on
the dashboard, it points to something beyond itself.

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                                                           Appendix B
                                             Specific Guidelines: Personal Safety
     The JVI program does not place volunteers in regions experiencing political, military, or civil instability. It is not
the scope of a two year program to jeopardize the safety of volunteers. That is not to say that personal safety should be
disregarded in places where JVs live. Volunteers have been physically and sexually assaulted in all countries where JVs
serve. Thefts occur. The reality of living and working among the poor is facing some of the same realities they face.
PLEASE DO NOT be lulled into thinking that you or your country is exempt from risk. It is very possible to immerse
fully in your host culture while exercising caution and minimizing risks.

Guidelines and Procedures:
A. General Precautions: Whether living in a small town, a village, an island or a big city, international JVs should
practice the same caution that JVC volunteers living in Detroit or New Orleans.

    JVs should avoid:
         Traveling, jogging or walking alone at night
         Idling or spending time alone in isolated, public places during the day (such as parks and beaches)
         Areas where there is known drug use and alcohol abuse
         Poorly lit areas
         Wearing valuable items or carrying large amounts of cash
         Having expensive or high profile items in your home
    Establish Good Patterns of Safety:
         Walk purposefully attentive to where you are and where you are going
         Secure the JV house at all times (lock doors and windows) and lock bikes
         Stay informed of any recent attacks or threats
         Utilize well-traveled routes

B. Gender and Safety: It is no surprise that women have experienced more violence (especially sexual violence) than
men. In addition there are the ongoing verbal and non-verbal suggestive comments. Hopefully, as a JV becomes a more
familiar face, the comments will diminish. It sometimes helps to know that these crude comments are beyond our
control. But JVs can control our own actions and reduce the situations where women have been attacked and threatened.

    For JV women we recommend:
     Avoid being alone with a local male. This includes students, neighbors, and acquaintances. If you are
         counseling a student, do so in a room with an open door or sitting outside a school building in an open area
     Do not travel alone
     Do not take a ride alone in a car with a male
     Avoid regions (even in groups) where there have been random attacks on public or private transportation (eg:
         parts of Guatemala and Kenya)
     Be especially vigilant at night
     Do not assume that women can be platonic ―friends‖ with males
     Concerning Clothing:
             o if the norm is more conservative than the US, observe local dress
             o if local dress tends toward the provocative, dress more conservatively than local standards
    For JV men we recommend:
     Take these concerns seriously and try to avoid the tendency to diminish the threat JV women may experience
     Accompany women at night when they will be traveling alone
     Find an appropriate way to challenge local gender attitudes (especially those which degrade women) and
         recognize your obligation to be in solidarity with JV women

C. A Word About Bars and Dance Clubs: Just because an establishment serves alcohol does not make it that same cozy
little watering hole back at college. Look closely at who goes to the bars; the vast majority of local people DO NOT.
Bars will not provide some magical cultural immersion. They may even prevent some aspects of enculturation. The JVI
office does not say this because of the JV reputation that you may damage; but for your personal safety. Alcohol has
factored into the large majority of assaults on JVs. Being in such an atmosphere, exponentially increases your chances of
physical or sexual assaults.

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                                                         Appendix C
                                            Specific Guidelines: Planning Phase II

     While the JVI office tries to provide a ―local-expert‖ at Phase I, the intentional emphasis of the Summer
Orientation is more general considering that JVs are going to different countries all over the world. The local
orientation (Phase II) is planned by second year volunteers and varies by country. Although Phase II is primarily for
the newly arrived first year JVs, the veteran JVs often finds the sessions equally beneficial.

Guidelines and Procedures:
    After arriving in the host country, JVs enter into Phase II, which varies from a week to a month in length and
includes a host family stay as appropriate. Phase II should address the following important topics with some sessions led
by second-year JVs and others directed by local facilitator. Please diligently plan these topics to be addressed in the
Phase II. While no session will say the final word in these complex areas, Phase II should provide an important
foundation and introduction to life in the host country.
    A. Sociology: Family structures, gender issues, introduction to racial/ethnic issues, perceptions of North Americans,
    alcohol and drugs, violence, influences on youth.
    B. Politics: Who has power and who threatens power? How is power distributed?; Is there freedom of political
    discussion? For locals? For JVs? Regional political influences; media coverage of and biases in politics; non-political
    opinion-shapers; political parties and alliances; global influence.
    C. Ecclesiology: Understanding and the role of church in every day life; history of the local church and the Jesuit
    presence; the church and social justice; role of laity and clerical personnel.
    D. Culture: As an expression of world-view; traditional presentations; outside influences; music and dress; honor
    and shame.
    E. Economics: Distribution of wealth; outside forces influence local economies; imports/exports; local salaries and
    living costs; unemployment; spending priorities (for families, government...).
    F. Education: Value and priority of education; schools structures; role of national exams? Pedagogy of local teachers;
    discipline; counseling.
    G. History: Events which have shaped national/regional history; colonial remnants; emerging influences;
    immigrants and refugees; influence of geography and natural disasters.
    H. JV Life: The four components; spirituality nights and retreats; our presence to one another; cultural
    sensitivity/considerations; opportunities for spiritual direction; logistics (finances...)
    I. Health: Precautions; food and water; cleanliness, health emergencies
    J. Personal Safety: Realistic concerns; regional travel; break-ins and theft; precautions at night; men and women;
    influence of alcohol/drugs; animals/insects; bicycles and traffic.
    K. Language Training
    L. Emergency Situations
    M. Embassy Registration: Can be done online and ahead of time

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                                                          Appendix D
                                                  Specific Guidelines: Health

     Upon acceptance volunteers receive a list of suggested vaccinations for their region. Concerning health, countries
can vary quite a bit in terms of viruses, water quality and overall precautions. There have been several cases in the past
few years when a JV has had to return home early due to illness. Most of these involved JVs‘ unnecessary risky
behavior that resulted in their inability to complete the program. These unfortunate cases leave their placement short-
staffed, their JV community feeling incomplete, and they are a tremendous expense for donor funds which are not really
intended to remedy bad choices by JVs.
     Moreover, it is frightening to be so sick and so far from reliable health care. Often volunteers could have prevented
illnesses with a little more cautious regard for their activities and their food and water consumption. While we cannot
eliminate all illness that volunteers will encounter, international travel clinics have established some helpful criteria that
should reduce risks with small behavior modifications.

Guidelines and Procedures:
    A. Water: In most placements, JVs will need to drink filtered and/or boiled water. Properly maintain and clean the
    filter in the JV house. Remember to follow this guideline when traveling.
    B. Food: Be especially attentive to food prepared by street vendors and local restaurants. Choose foods high in
    complex carbohydrates (fruits, vegetables, legumes, whole grains). Cooled food that has been allowed to stand for
    several hours can provide a medium for bacterial growth.
    C. Cleanliness: A clean home and kitchen will greatly reduce the pests associated with carrying diseases and viruses
    (cockroaches, mice, rats). Wash hands and shower frequently. Be attentive to food storage and preparation surfaces.
    All raw food is subject to contamination.
    D. Shoes: JVs may need to wear closed shoes -- many viruses are found in dust and enter through the feet.
    E. Rest: Staying well-rested will help fight off illness. If you are sick, do not become run-down which will prolong
    or intensify the sickness. Try to eliminate or reduce those areas of your life, which give rise to stress and poor sleep.
    F. Sun: Wear sunscreen and cover exposed areas. Use hats.
    G. Animals: Exercise caution with dogs (carry a few rocks if you have suspicions). Remove pigeons and bats from
    ceiling rafters.
    H. First Aid: Maintain a kit in each JV home. Among the JVs and/or in the JV library there should be a first-aid
    guide. Clean and cover all small cuts.
    I. Motor Vehicle Transportation: Accidents involving cars, bikes, motorcycles are a leading cause of death and
    injury for international travelers and workers. While we realize that some travel and commuting will be necessary
    for your work, exercise caution when traveling.
    J. General Guidelines: Keep well hydrated and eat a balanced diet. Watch the water you choose to swim in. In East
    Africa, do not swim in lakes or streams.
    K. Establish Healthy Patterns: Build relaxation, humor, prayer, exercise, and walking into each day. Don‘t sweat
    small things, break large tasks into smaller ones, and let off steam. Minimize or avoid alcohol and tobacco.
    Eliminate unrealistic expectations of yourself and others.
    L. And Finally for Diarrhea: Remember BART -- Bananas, applesauce, rice and toast. Eat bland foods and plenty of
    water while avoiding alcohol, black pepper and caffeine.

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                                                           Appendix E
                                 Specific Guidelines: In-Country Support and Jesuit Relationships

     The presence of the in-country coordinator and local support person(s) continue to be one of the distinguishing
characteristics of the JVI program. Generally, your local support person is a Jesuit. Realizing that such resource people
are scarce, these JV support persons are often already over-extended, but they also generously contribute their time to
the JVI program. Please refer to the JVI Covenant and Handbook for more specifics on local support. In some countries,
there has been a ―team approach‖ to local support with both a Jesuit and a woman (religious or lay) sharing the duties
and bringing different insights to the JVs. This has worked out well, so please be attentive to who might help round out
your support team.
     One can imagine that some JV communities are more inviting to the neighbor kids, while others are quiet
sanctuaries from the hectic public life of volunteers. One extreme is not necessarily ―better‖ than the other -- it is the
choice of the JVs to create their home environment. So it is with Jesuit communities -- some are comfortable and
welcoming, while others are a little more chilly and formal to visitors. Volunteers are usually appropriate in their
presence at Jesuit communities. JVs should remember that it is also the home of the Jesuits and if volunteers want to
feel welcome in the Jesuit house, then they should also make the Jesuits feel welcome in their home. JVs can be
encouraged by the latest statements on this issue from 34th General Congregation of the Society of Jesus (1995):

From Decree 13: ―Cooperation with the Laity in Mission‖:
     Many lay persons desire to be united with us through participation in lay apostolic associations of Ignatian inspiration. The
Society views positively this growth of lay associations. They give witness to the Ignatian chrism in the world, enable us to undertake
with them works of greater dimensions, and help their members to live the faith more fully. Jesuits are encouraged to study and know
these various associations through personal contact and to develop a genuine interest in them. As privileged means for the Christian
formation of lay people in Ignatian spirituality, and for the sake of partnership in a common mission, the Society promotes the
following associations...Jesuit Volunteer programs offer service marked especially by concern for the poor and work for justice,
community living, simple lifestyle, and Ignatian spirituality. Provinces are encouraged to support these volunteer associations, to
develop better national and international networks among them, and to recognize them as a work of the Society. (nos. 16-17)

Guidelines and Procedures:
     Upon arrival to the host country, JVs will be introduced to in-country coordinator or local support person. It is a
relationship that the new group helps build each year. Do not wait for the support person to knock on your door.
Volunteers should take the initiative to invite the support person over to the JV house. Become interested in the work of
this person, as he/she is in your work. You will find in this person an accumulated wisdom of the local culture and
history. Some areas, which should be addressed early in the year, include:
          Set weekly times for Spirituality and Community Nights
          Decide how frequently you want a JV community mass to be part of your gatherings
          Establish dates for JV retreats
          Learn about the history of the local Jesuits and JVI
          Meet other Jesuits and possible support in the area
          Discuss resources for spiritual direction
          Review the local Jesuit community‘s house rules

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                                                          Appendix F:
                             Specific Guidelines for Significant Relationships as a Jesuit Volunteer

As the office that selects and enables the volunteers to be in their placement, our policy is:
     1. We expect that both the JVI office and the in-country support person will be informed before a dating
relationship develops. We insist on this for the safety of the JV and the community as well as for the goals of the
program. Generally the JV involved in the relationship will want to be the one to inform DC and the local support

     2. If a JV involved in a relationship resists or procrastinates sharing this information, (as a norm, we define this as
"waiting more than one week"), then s/he should be confronted by the community (see above under Guidelines for the
Volunteer in a Relationship). If s/he continues to resist, then we ask the community to inform DC and the local support
person on the following day. The JV community should understand that this is their obligation and not feel some sense
of shame for failing to provide a false protection.

    We have developed these clear expectations because too often these relationships go underground and continue too
long without honest discussion. In time, it becomes an increasing strain on community. Furthermore, it can increase the
chances of a dangerous situation developing. Out of care and concern for the JV in the relationship, the other person
involved, and the JVs in community – neither the DC office nor the local support person are to be left in the dark on
such an issue.

Finally, in some cases a serious relationship can become an obstacle to the experience as a JV living in community.
Therefore, there may come a time to fully choose either the exclusive relationship or the expectations outlined in the JVI
covenant. It is a difficult balance to whole-heartedly give oneself to both a serious romantic relationship and the JVI
program; without feeling like one (or both) commitments are being short-changed. We hope that honest conversation
from the start will help a volunteer's discernment about the relationship.

Guidelines for the Individual Volunteer regarding Relationships:

1.       Please try to understand that a relationship is not a private issue (see JVI covenant and the earlier reflections in
         the handbook on Responsibilities of a Volunteer).
2.       If you feel the tendency to stay secretive about a relationship, is this a healthy sign? Even back home, does a
         need for secrecy reflect a life-giving relationship or does it rather indicate that something is skewed and
3.       If you find yourself rationalizing that "this is different" or "they just don't understand" – how will you check the
         accuracy of such subjective declarations?
4.       Ask yourself the additional following questions:
         a. What is this relationship providing for me? For the other person? What needs are being met? How does it
              relate to my attempt to immerse myself into the culture?
         b. Many people define themselves by who they date. Therefore, when they are not dating there is a feeling of
              lost identity. Is it possible that I am craving stability in a time of insecurity or affirmation in a time of
         c. JVs are generally "helpers." Could it be that the other person is "needy" and therefore fulfills my tendency
              to want to help another?
         d. Where is this relationship leading me? Is this long term? How will it be played out in time?
         e. How much of my time and energy is this relationship requiring?
         f. Why did I come here?
         g. Does my community know about the other person? What is their opinion of the relationship?
         h. Have I talked with my support person, family, and the JVI office about the relationship? If so, what are
              their opinions? If not, why not?
         i. Have I prayed about this relationship? Why / Why not? What have I found in my prayer?
         j. How do I spend time with the other person? If in the JVI house, how does this affect my community? If
              outside the JVI house, what is the effect of my absence from community?

Guidelines for Reflection for a Relationship between 2 JVs

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1.       When you committed to being a JV, you committed to being of full service to your site, and a fully engaged
         community member. Being in a significant relationship does in some way change your ability to continue to
         live this commitment. In many cases it has been a challenge for the JVs to maintain the same priorities on a
         day to day level. How would a significant relationship change the way you live the commitment you made to be
         a Jesuit Volunteer? How would it affect your willingness to invest in relationships in the local community?

2.       A significant relationship necessarily takes investment of time and energy, and a higher level of intimate
         sharing. There can be a tendency once involved in a significant relationship to share joys and struggles with
         that person, and for there to be less of a need to share these with others. Part of what being in a community is
         to intentionally make oneself vulnerable, and to intentionally share these highs and lows with your community
         mates. How would you ensure that you are truly invested in building relationships with each individual in your
         community, as well as the group as a whole? How would you keep the community from dividing from one
         group to two or more groups? How would you challenge yourselves to continue to share intimately with the
         others in your community?

3.       In our experience in seeing relationships developing within communities, it inevitably affects the community.
         It is frequently the case that there aren‘t major objections when relationships are beginning from community-
         mates, but this does not mean that there are not implications later. So, even if your community does not object,
         we hope you will recognize that if you are in a significant relationship, it will affect the community. It is a
         difficult responsibility to foster a life-giving environment that supports the growth of all individuals as well as
         the group, when there is a new couple in the group.

4.       Finally, for your own sake and that of your potential significant other, we challenge you to make sure the
         relationship is not only contextual—that you are not leaning on it as ―a crutch.‖ Often in an intense, overseas
         setting, away from supports and people we are close to, we crave intimacy, someone with whom to share the
         intensity of our emotions. When we find this in community, we may attach romantic feelings to this person, as
         our previous experience associates this level of intensity with romance. In the moment it can be difficult to
         see. It is important to be honest with yourself and each other, to avoid hurting one another, to build a strong
         and healthy community, and to be able to fully live your commitment as a JV (for yourselves as well as your
         worksites, etc).

Guidelines for Reflection for a Relationship between a JV and a member of your host culture

1.       We encourage you to consider how a significant relationship with a local person will shape the lens through
         which you experience your host culture. In developing an exclusive relationship you run the risk of developing
         a skewed perception of the local culture, formed largely through your interactions with a specific member of the
         local community instead of t he community as a whole. It is important to examine to what extent this is true
         for you. If you entered a significant relationship would you be able to immerse yourself in the community as a
         whole? How do you envision yourself committing time and energy to both the local community as a whole and
         to the person you are in a relationship with?

2.       We have found that at times when people begin to feel confident in their host culture they start to feel as
         though they understand the nuances and subtleties that characterize it. While this type of positive growth does
         occur, it is important to also remain cognizant of the fact that as foreigners we will never be able to fully grasp
         the complexity of another culture. This balance of fully immersing yourself and growing in confidence while
         simultaneously remaining humble and open to continued growth is pivotal, in our experience, to being a
         responsible guest in a host culture. This is magnified when considered in the light of significant relationships
         as culture plays a big role in how we relate to people in general, but especially when we are in significant
         relationships. It is important to consider how well you are maintaining that tension. Are you allowing yourself
         to develop an inflated sense of comfort in your host culture? Actions of course carry different implications
         depending on culture. Thus it is important to remain aware of how your actions may be interpreted by another,
         as well as how you may be interpreting their behavior, conscientious of the potential for misinterpretation.

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3.       In addition to the potential for misinterpretation between parties involved in a significant relationship, there is
         also t he larger community to consider. In US culture significant relationships are often considered private.
         We can usually stay anonymous – at least to a certain extent. In many of your host cultures this is not the case.
         We ask that you remain attentive to what assumptions are being made, or could be made by the local
         community should you decide to pursue a relationship. Some outward behaviors that we consider to be very
         innocent carry greater meaning in our host cultures. Additionally, it is important to recognize that engaging in
         a significant relationship affects not only you and the reputation that you will carry for the remainder of your
         time in your host community, but also the reputation of the JVI program as a whole. While it is sometimes
         hard to see, the actions of each JV do contribute to the collective knowledge of who JVI is and what our
         presence in a community means. It is our desire to accompany members of our host communities. Entering a
         significant relationship has the potential of hampering your ability to be an accompanier of the person you are
         dating as well as limiting your capacity to accompany the community as a whole. Additionally, dating could
         lead to confusion in terms of what our perceived role and intention is in being present in the host community.

4.       Among the many things we ask JVs to be aware of, we encourage volunteers to continually recognize the
         privilege that is inherent in the fact that we are from North America. Awareness of this begs the question –
         with our privilege can we create a significant relationship of equals? What does it mean that as Americans we
         have the choice to travel to and from our host community, pursue a variety of education and career options, and
         even the privilege to take 2 years to volunteer? While we all do our best to not allow these realities to affect the
         way we interact with others, it is important to recognize that despite our efforts, they may be a part of the way
         we are perceived. Therefore we ask that you consider how investing in a vulnerable relationship, and asking
         another to do the same could, though unintentionally, could create a situation where you are in a position of

5.       A factor that can sometimes inhibit one‘s ability to assess the authenticity of these feelings is the appeal
         associated with dating someone who comes from a different culture. This can go both ways. At times it is very
         attractive to a person from one of our host cultures to date an American. At the same time, as Americans we
         are sometimes curious about and intrigued by the possibility of dating someone from another culture. We ask
         that you carefully consider this point both when assessing your own feelings, as well as when considering what
         it is that attracts the other person to you.

6.       Finally, we would ask that you look closely at what the long term implications of a relationship would be on the
         person you are considering dating. If the relationship does work out, what would this mean? Would you move
         to the host community? Would you ask your significant other to return to the US with you? How would this
         affect their ties to home? What responsibilities do they have to their family and their community? If it doesn‘t
         work out, what would this look like for the other person? What sorts of expectations may have been riding on
         this relationship – spoken or unspoken? How could a perceived rejection from an American affect the other?
         In what ways do you see this as possibly being different from a rejection from someone from their own culture?
         While these sorts of ―looking into the future‖ questions may feel difficult to answer in the early stages of a
         relationship, we believe they are critical to consider in our collective efforts to be conscientious guests in the
         communities that receive us.

Guidelines for the JVI Community-Members of a JV who is in a Relationship:

    As Americans our cultural bias towards individualism tells us that romantic relationships are private, and that
therefore taking the issue of a community-mate‘s significant relationship to the JVI staff or the ICC is a betrayal of
privacy or trust. But as JVs we embrace the value of community, and commit to work, prayer, and sharing our lives
with others. This necessarily includes a sacrifice of autonomy, and indeed an invitation to our community members to
hold us accountable to dialogue and openness. It is in this framework that we say that when a JV is not open with all
parties about a significant relationship, it becomes the responsibility of the community-mate(s) to raise the issue first
with them, and then with the JVI staff and ICC, both for the health of the JV involved, but as importantly, for the
community at large.

1. During a community meeting, acknowledge the effect a relationship has had or will have on community.
        Develop community rules – what's ok and what's not ok. Note: Staying the night together/ housing overnight
        (dating) guests, in the JVI house is not compatible with the JVI program. This also applies to a JV staying overnight with

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         a dating partner outside the JVI house. Refer to the guiding questions above, and discuss the need for openness
         with the JVI staff and ICC, and suggest that s/he raise the issue.

2. If the person does not communicate with the JVI staff or ICC after one week, then for his/her sake, that of the
          person s/he is dating, as well as the community at large, then you should initiate the discussion. If you need
          ideas or help to confront a situation of concern, please do not hesitate to contact the JVI office. We leave these
          important matters to your good judgment because of our respect for you all.

3. Note: Some volunteers in the past have found themselves in hazardous relationships (psychologically and physically
        dangerous). Paradoxically, the JV involved was often blinded or perhaps in denial at the time. In this vulnerable
        position, the members of the community were the only people in a position to intervene. If you know that a JV
        is in a dangerous relationship, you are ethically obligated to inform your In-Country Coordinator and the JVI
        office immediately.

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                                                         Appendix G

                                 Specific Guidelines: The Art of Group Decision Making

    I. Goals of group decision-making:
           A. Deepen and strengthen relationships and learn more about each other.
           B. Respond to the major interests of the each individual JV and the community.

   II. II: Four Principles to Building Consensus:
            A. People:
                        a.      Separate the person from the idea or action. An idea or action can be a problem, without
                                making the person into a "problem."
                        b.      Precisely state the problem that is causing the concern.

            B. Interests:
                      a.      Focus on the particular interests involved -- not theoretical positions or ideologies.
                      b.      State the goal precisely at a level all can willingly agree. (e.g. an active community prayer
                              life; a clean kitchen; etc.)

            C. Criteria:
                      a.      Insist that results will be based, as much as possible, on some objective standard. How
                              will we know if the kitchen is clean? How will we be sure that each person's perspective
                              has been given proper consideration?
                       b.     Simple and straightforward criteria will help to accomplish the result which is being
                              sought. These can be changed if the standards are too high or too low or deemed not
                              appropriate for the situation.

            D. Options:
                     a.       Generate a reasonable variety of possible solutions (at least 3) before deciding on which to
                       b.     Remember that if one solution does not work then there are other possible solutions,
                              which can be discussed and implemented without having to repeat the entire process.

   III. Consensus Building Ground Rules in Community: (Adapted from JVC: NW).
        Note: These ground rules will be stated in the first person.

            A. No Scarcity:
                     a.     I will be available and generous but also honest about my limits/needs within the
                     b.     I will preference cooperation over compromise or competition.

            B. Equal Rights:
                     a.       I will respect the feelings and dignity of each person evenly
                     b.       I will assume an equal responsibility to attend to other's concerns, not just my own.
                     c.       I recognize that conflict will arise:
                             1. When an agreement is unclear, ambiguous or misunderstood.
                             2. If needs and desires are not directly stated.

            C. No Secrets:
                     a.       I will share feelings, including my appreciation of others.
                     b.       It is safe to for me share any blocks (fears and resentments) toward others

            D. No Power Plays:
                    a.      I will ask what I want in a clear manner and expect this from others
                    b.      Conflict arises when:
                           1. I seek to attain my wants through remaining quiet, yelling or withdrawing
                           2. I claim a special privilege that has not been defined by the group

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                             3.   When I allow the group to make an appeal to "Majority Rules"

  IV. No Rescues:
          A. I will value our relationship more than accomplishing the task
          B. I assume that you will do what you say and say what you mean. Therefore I will not "take over" your
              responsibilities without telling you
          C. I will bring up any feelings of resentment that arise and block our relationship

   V. Consensus Building
      Strategy: Keep a posted list so concerns can be noted as they arise, so people will know what will be discussed at
      a community night meeting. Suggestion: Next to your concern, estimate the amount of time this issue will take
      to discuss to keep the meeting moving.

            A. State the Issue
                      a.       Can be expressed by the facilitator or the person bringing forth the concern on the issue.

            B. Go around to get a sense of where people are on the issue
                     a.      No interruptions or discussion at this point
                     b.      Only questions for clarification
                     c.      Each person should be given a chance to respond

            C. Brainstorm ideas
                      a.     Emphasize practicality
                      b.     Needs take priority over wants
                      c.     Note positives and negatives as you sort through ideas

            D. State Proposals
                      a.      Trying to incorporate all needs
                      b.      More than one proposal can be considered at a time

            E. Test for Consensus – A Method (Adapted from JVC: NW)
                      a.     A simple call "Are there any objections to proposal X?"
                      b.     "Fist to Five" Helps identify where people are on a topic. The meaning of the fingers:
                      c.     Five = Support idea, agree fullyFour = Agree, but would like to express a concern
                      d.     Three = Undecided, on the fence
                      e.     Two = Prefer another way, but see some merit in the proposal
                      f.     One = Objection/cannot support the proposal
                      g.     Zero = Veto and requires entire group to be sensitive to the person's stance, even if given
                             by only one person.
            F. Group decided how to proceed from here. Usually more discussion and/or brainstorming.

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                                                   Appendix H
                                   Specific Guidelines: Emergency Procedures
1. Emergency Contact Procedures

A. Emergency Contact with JVI
       1. The designated cellular telephone number 1-202-957-5845 will be used for emergency purposes only. A member
       of the JVI staff is always on call.
       2. The designated cellular telephone number will be activated from 5:00pm – 9:00am weekdays and 24 hours on
       weekends and public holidays. During normal work hours, volunteers should call the main office number at 1-
       3. Please leave a detailed message including a call back number including the country code.
B. Emergency Contact with Insurance Provider
       1. Upon receiving a call , the JVI staff person will ascertain the nature of the emergency. (If any emergency,
       ensure that HTH Unicare Worldwide, the insurance provider has been contacted by the volunteer, site
       supervisor or in-country coordinator.)
       2. HTH Unicare Worldwide is the insurance provider; for medical evacuation and 24/7 assistance the
       volunteer, site supervisor or in-country coordinator should contact HTH Worldwide from outside the US via a
       collect call to 1-610-254-8772 or toll free within the US at 1-877-865-5979. For non-emergency situations the
       volunteer should utilize the website or email
       3. HTH Unicare Worldwide will require the following information when contacted:
            o Name of caller, telephone number and relationship to patient
            o Name of patient, age, sex
            o Name of the organization (Jesuit Volunteers International)
            o Certificate Number (located on the volunteer‘s insurance card)
            o Nature of problem
            o Telephone numbers of medical personnel involved or other in-field contacts
            o How and when the next communication will take place

2. Non- Medical Emergency Procedures

A. JVI Office Responsibilities

In the case of a US emergency (a significant terrorist attack on U.S. soil, the U.S. initiating or declaring war on a nation,
a significant natural disaster in the United States), the Executive Director will put into action the following plan. In the
case of an emergency in host country (a significant terrorist attack, the host country initiating or declaring war on a
nation, a significant natural disaster in the host country), the Executive Director will put into this same plan though
limiting its scope to the country(ies) and JVs involved. If the Executive Director is out of country or cannot be reached
within a reasonable amount of time, the Program Director should put into action the following plan:

1.      The affected communities and ICC‘s will be called and/or emailed by their specific office contact person.

All reasonable attempts will be made to contact communities. When contact is unattainable and where possible a JVI
staff member will leave a message, however, if contact is not made within a reasonable time period (dependent upon
nature of emergency), JVI staff we will continue to attempt telephone and email communication.

There may be the case that some communities can only be reached via a message relayed by a third party. In this
instance, some sort of assurance that the message has been received by the JV community must be obtained by the JVI

At time of contact, JVI staff will inform volunteers of clear and uniform instructions – though final decisions or plans
may not yet be in place if the situation is still unfolding.

2. Instructions

Depending on the situation and at the discretion of JVI staff, the JVI office will give one of the following directives:

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Normal:          JVs should go about their work and daily routine with the normal pre-cautions

Standfast:       JVs may be asked to refrain from work and remain inside, out of view and off the streets, or JVs may
                 be expected to return home immediately after work and keep any movements outside of one‘s
                 immediate surrounding to a minimum. JV‘s should be ready to consolidate or evacuate if needed.

Consolidation:   JVs will be temporarily re-located to a neighboring region, city, or residence and should await further

Evacuation:      JVs should follow instructions as to how the evacuation will proceed.

In the case of consolidation or evacuation, the JVs will be advised as soon as possible the details of the operation; the
severity of the situation may dictate the speed and duration of any consolidation or evacuation.

N.B. It is the responsibility of JVI staff to make all decisions regarding the implementation of emergency procedures.
When possible and at the discretion of JVI staff, consultation with volunteers and support people may occur. However,
all decisions of the JVI office are final and volunteers are expected to comply with all directives. Failure to comply may
result in immediate dismissal from the program.

B. Responsibilities of the Volunteer

1.       It is imperative in the case of any emergency that the JVs, In-country coordinators or site supervisors make all
reasonable attempts to contact the JVI office either through the main office number (1-202-462-5200) during business
hours, or the emergency cellular phone (1-202-957-5845) during off hours. In the case that phone contact is unavailable,
JVs should attempt contact via email which is only checked during normal business hours. If contact is impossible, JVs
should follow the instructions of the In-Country Coordinator and make contact with the JVI office as soon as possible.

2.        JVs are expected to follow the exact instructions of the JVI office. Deviation from these instructions could
result in serious harm to the volunteer or local community. Any disregard of emergency procedures and instructions will
remove liability of JVI, in country coordinators, site partners and, in some cases, the insurance provider.

3.       As a matter of policy, the JVI office deals directly and only with the volunteers in all cases and regarding all
decisions. Therefore, JVs are expected to contact their families directly. In the case where communication is impossible,
the JVI staff can contact families but is unable to give specific information beyond simple facts that volunteers are safe
and accounted for.

4.      Volunteers should prepare for any natural disasters that are common or possible in their specific geographic
region by compiling an emergency and first aid kit. Suggested items and preparation steps are listed below.

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3. Disaster Prep Kit

                         Keep all in a plastic container with a tight lid!
Place it in a safe spot away from the house. It contains the essential things that you will need to live for at least three
days. You can design it to fit your needs but it should contain the following as a minimum:


Storing water is one of the most important things you can do. In an emergency, pipes may be broken or the water
contaminated. (Contaminated means it is not safe to drink.) Store water in plastic containers, like plastic soft drink
bottles! Don‘t use milk cartons or glass bottles. You should have a three-day supply of water.

You will need at least two quarts of water for each person in your house for each day. You will also need two quarts per
person per day for cooking and hygiene (like brushing your teeth). That means you will need four quarts for each person
- which is one whole gallon!

You need to multiply one gallon times the number of people in your house and then multiply that number by three to
get the total gallons you'll need. Stored water needs to be treated to make sure it will be safe to drink when you need it.
You can do this by adding 10 drops of bleach per gallon of water. The liquid bleach should have 5.25 percent sodium
hypochlorite and NO SOAP! Seal all bottles tightly so they don‘t leak.

You will need a three-day supply of non-perishable food. Non-perishable means food that can stay good for a long time
without needing to be in the refrigerator. It is also good if the food doesn‘t need to be cooked.

There are many things you may need in an emergency or during a disaster. These things should be in a duffel bag or
backpack so you can take them with you easily if you have to leave your house.

                                   CREATE AN EMERGENCY PLAN

        Meet with household members. Discuss the dangers in your area; what, where, etc. – i.e. fire, severe weather,
         earthquakes, hurricanes, volcanic eruptions and other emergencies.
        Discuss how to respond to each disaster that could occur.
        Discuss what to do about power outages and personal injuries.
        Learn all possible escape routes from your dwelling.
        Learn how to turn off the water, gas and electricity at main switches (if applicable)
        Post emergency telephone numbers near telephones.
        Learn local emergency respond units - how and when to contact police, fire, etc, (if applicable)
        Each community needs to call ICC if separated by disaster. (keep contact info accessible at all times)
        Pick two meeting places – Inform ICC of location of rendezvous location.
             1. A place near your home in case of a fire
             2. A place outside your neighborhood in case you cannot return home after a disaster
        Update records regularly and keep ICC and DC Office informed of changes
        Keep personal records in a water and fire-proof container.

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□ Bottled, drinking water (1 gallon, per person, per day)
□ Chlorine Bleach - (10 drops per gallon, wait 30 minutes)

□  Avoid Caffeine and alcohol - (store extra aspirin for the caffeine withdrawal headaches!)
□  Canned meats, fruits and vegetables
□  Canned juice (concentrates), milk and soup
□  Dried goods - rice, beans, etc
□  Sugar, salt and pepper, honey
□  High energy foods, like peanut butter, jelly, crackers, granola bars, trail mix
□  Vitamins
□  Energy Bars
□  Special food for medical condition, i.e diabetes, etc.

□  Everyone in your house should have a complete change of clothes and a pair of sturdy shoes or boots stored in the
   disaster kit. You should also have rain gear, thermal underwear and blankets or sleeping bags.
□  Seasonal clothing (rain gear, jacket, boots, etc.)
□  Sleeping bag
□  Blankets

□ Sterile adhesive bandages of different sizes                 □   Safety pins
□ Sterile gauze pads                                           □   Soap
□ Hypoallergenic adhesive tape                                 □   Latex gloves
□ Triangular bandages                                          □   Sunscreen
□ Scissors                                                     □   Aspirin or other pain reliever
□ Tweezers                                                     □   Anti-diarrhea medicine
□ Sewing needle                                                □   Antacid
□ Moistened towellettes                                        □   Syrup of Ipecac
□ Antiseptic                                                   □   Laxative
□ Thermometer                                                  □   Activated charcoal
□ Tube of petroleum jelly

Tools                                                          □    Compass, maps of local area
□   Pocket knife/leather man (multipurpose, sharp)             □    Non-electric can opener
□   Pliers, wrench, hammer, screwdriver, saw                   □    Needle and thread
□   Tape

Supplies                                                       □    Toilet paper, hand sanitizer
□   Durable plates, cups, utensils                             □    Soap, toothbrush, personal hygiene kit (tampons -
□   Battery-operated radio and extra batteries                      can be used as plug, etc.)
□   Flashlight, spare batteries, spare bulb                    □    Household chlorine bleach
□   Candles                                                    □    Plastic tubing for siphoning gasoline
□   Matches in a waterproof container                          □    Plastic garbage bags
□   Aluminum foil / Plastic baggies, wrap                      □    Copies of important documents - passport, visa,
□   Rope/twine                                                      driver's license, etc.
□   Paper and pencils                                          □    Cash (Local Currency and $US)
□   Bright/fluorescent flag, or tarp, etc.                     □    List of phone numbers for in-country and US
□   Plastic sheeting                                                contacts - laminated if possible
□   Whistle                                                    □    Phone card w/ international capabilities

□ Bible                                                        □    Deck of Cards/Dice

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