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By Nathan Samayo, M.Div  Sticker found at The Gateway Café, Old City Jerusalem, which was recently raided by Israeli police. I am currently on my way to the airport in Amman, Jordan for the January 2026 Sabeel delegation to Jerusalem and the West Bank. I read “Gaza and Guatemala: Enfleshed Divinity in Women’s Ethics of Care,” written by a good from of mine from Nazareth. In the essay, my friend poses the question: Wenak ya Allah—Where are you, God, amidst genocide?
While the U.S. and Israel exercise the familiar mechanisms of state-operated genocide—executions, kidnapping and disappearance, sexual violence, counterinsurgencies—another tactic of genocide that often goes unnoticed under the “specter of physical violence” is the destruction of social fabrics and collective psychology. Genocides can destroy the “sense of community” where mass pain and suffering incites overwhelming feelings of helplessness, shame, guilt, and loss of control, especially in moments when people are unable to protect their loved ones. This can lead to hopelessness, isolation, and the loss of motivation. This reality challenges Christians theologically. For Christians with humanitarian sensibilities and desires for “social justice,” theological narratives of liberation can often dismiss honest confrontations with horrific realities. I’ve noticed that Christians have a hard time sitting with the question: if God is with the oppressed, where is God in the genocide? It is easy to quote Munther Isaac and say “God is in the rubble.” What does that actually mean? I don’t ask that question rhetorically. I also don’t ask that question because I disagree with Munther Isaac, nor do I believe that Munther Isaac asked that question uncritically (obviously he is very theologically informed). What I’m talking about here is how such theological claims often get appropriated by Christians—especially those with humanitarian sensibilities and the inability to sit in the “uncomfortable”—giving them quick theological justifications to explain horrific realities that lay in front of us, rather than doing the deeper, theological and practical work to attend to those horrific realities. But my Palestinian friend points us into another direction, one that sheds light on the practices of remembrance and caretaking that Palestinian and Mayan women practice in the midst of genocide; practices confront reality. Under genocidal violence in Gaza and Guatemala, particularly sexual violence which strips women of their dignity, forcing them to deal with shame and alienation in secrecy, women have taken on the practices of remembrance and care for the well-being of their kin: restoring the remnants of their relatives; offering dignified burials; seeking justice through the legal system for crimes against humanity, when possible. These practices reknit social fabrics, collective psychology and the “sense of community.” These practices sit at the intersection of agency and victimhood, creating new spaces that nurture life to the best of their abilities. I leave us with a quote to reflect on: “while theologians connect resurrection to the cross, I assert that liberation is not a predetermined event following suffering. The aftermath of genocide in Guatemala has not brought total liberation or justice, and the genocide in Gaza continues. Highlighting the invisible work of care and leadership embodied by Guatemalan and Gazan women exposes glimpses of the divine in our world, where God works in and through the violence that lays before us” (from Gaza and Guatemala).
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During the last week of October, WSCF-US joined students and leaders from the WSCF-Europe region of the global WSCF in Sarajevo for a peacebuilding training. A central aspect of WSCF's mission is to connect movements of young Christians and give exposure to the realities of life around the world. The Frame the Future series brought together representatives from student Christian movements in Finland, the UK, Austria, and Germany, and from partner organizations in France, Georgia, Lebanon, Brazil, Colombia, and Azerbaijan. By Deidre Allen (she/her), WSCF-US Student Leadership Team I was recently honored to represent the World Student Christian Federation-US in Sarajevo, Bosnia in Europe as a member of the Student Leadership Team. We attended Frame the Future, a youth peacebuilding conference held by the World Student Christian Federation-Europe. With young leaders from many countries in Europe and beyond, we learned different methods and practices, such as the difference between discussion and dialogue and understanding that people will have different definitions of these based on their region or context. It was important to practice being open to learn or see things in a different light and viewpoint.  Thinking as a group about themes encountered over the week and in the tour of Sarajevo. (photo by Marcos Dorneles, 2025) In 1984, the city of Sarajevo hosted the Winter Olympics that brought the world together for winter sports. Almost ten years later in 1992, there was a war that broke out in this same city that killed many Bosnians. This war lasted until 1995, and there was a genocide of Bosnian Muslims. The World Student Christian Federation-Europe region hosted their conference in the city of Sarajevo so we could learn more and bring awareness to others about the war from thirty years past and what peacebuilding and storytelling can look like. In memory of the genocide and torment that took place in Sarajevo, one of the things on this trip that stood out to me was discovering the meaning behind the concrete roses throughout the city. These roses were formed from craters left by daily explosions during the war. The areas were filled in with red resin to symbolize the scars, bloodshed, hope, and resilience from the war in Bosnia and Herzegovina. While taking a group tour with a Bosnian native we learned the history of the city and one of these Sarajevo concrete roses was pointed out. There appeared to be a fresh blood stain on the concrete, yet it was from a recent rainfall. It was as if the ground was continuing to cry out and display its war scars many years later. This symbolic statement of the concrete roses really made me pause and think of all the innocent lives lost during this three- and half-year war.  A Sarajevo Rose glistening from the rain.
As a Black American Christian, another thing that resonated with me during our tour of the city was how the people are identified by their religion and not the color of their skin. There are three major religions with which Bosnians identify: Orthodox Christianity, Roman Catholicism, and Islam, which is the largest religious group in the region.
Using race categories to identify populations creates a further separation between individuals and communities, then continues to strip them of their cultural and spiritual identities. I believe there is a better way to view and appreciate a person, based on their faith versus an ever-changing label placed on a person or communities based on their skin tone. I am grateful for the opportunity to experience the beauty of Sarajevo, from the mountains that surround the city, to the rich history of resilience, seen in our visit to the Tunnel of Hope that supplied the residents with food and other materials during the war. May God continue to bless the city of Sarajevo and surrounding areas and those who reside there and visit. During the last week of October, WSCF-US joined students and leaders from the WSCF-Europe region of the global WSCF in Sarajevo for a peacebuilding training. A central aspect of WSCF's mission is to connect movements of young Christians and give exposure to the realities of life around the world. The Frame the Future series brought together representatives from student Christian movements in Finland, the UK, Austria, and Germany, and from partner organizations in France, Georgia, Lebanon, Brazil, Colombia, and Azerbaijan. By Ailih Weeldreyer (she/her), WSCF-US National Organizer The greatest gift of belonging to a global movement is that we are given the opportunity to see God at work through people across the world. Our global neighbors teach us that though we may be far from one another, we are united by our hope for peace and justice. We are not alone in our efforts to bring about the kingdom of Heaven on Earth. Last week, I traveled to Sarajevo in Bosnia-Herzegovina to fellowship and learn alongside friends and colleagues from WSCF-Europe. This was the final installation of their Frame the Future peacebuilding training series, which brought together young people from around Europe and the rest of the world to learn about peacebuilding in contexts throughout the continent. In Sarajevo, we learned non-violent communication skills, practiced dialogue, and studied the city’s history of war, division, and reconciliation.  Ailih and Deidre in conversation with peers from Brazil and Germany. (photo by Marcos Dorneles, 2025) On Wednesday, we took a tour of Sarajevo led by a young historian whose depth of knowledge - both academic and lived experience - painted a picture of a city and a culture with a legacy of interreligious harmony. We learned that for centuries, from ancient times through the Ottoman and Austro-Hungarian empires, Bosnians who were Catholic, Orthodox, Jewish, and Muslim coexisted peacefully. The idea that people living in the territory that is now Bosnia-Herzegovina should divide themselves according to the faith community to which they belong emerged only in the 20th century, as a response to oppressive Austro-Hungarian policies. The three main ethnic groups within Bosnia-Herzegovina are Croats, who are mainly Catholic, Bosniaks, who are mainly Muslim, and Serbs, who are mainly Orthodox. As nationalism rose in resistance to Austro-Hungarian rule, people began to identify with their ethnic groups through the signifier of religion. These divisions grew until the fall of communist Yugoslavia in 1992, when war broke out amongst the national groups. The war was brutal, reminiscent of the conflicts we see on our screens today. All parties committed atrocities, with civilians bearing the worst of the violence. During the siege of Sarajevo and the Srebrenica genocide, civilians were starved, shot by snipers, and systematically removed for mass murder by the Bosnian Serb military. Their nationalist struggle for power was fueled by the dehumanization of other groups. Because Serbs in the military could not see their Bosniak neighbors as human, policies of ethnic cleansing and genocide became part of the attempt to win control over territory. Echoes of the conflict remain in plain sight in Sarajevo. Apartment buildings with giant mortar scars, bullet holes peppering concrete walls along the largest road through the city, and red paint splatters represent the memories of war which linger along with feelings of division. We learned that while the Dayton Accords officially ended the violent conflict, the peace agreement lacked policies aimed toward reconciliation of people. Thus the war has been frozen in place, like the “Sarajevo Roses” which mark with red paint the locations where people were killed by mortar fire.
And yet, according to our tour guide, people choose in this state of frozen conflict to remember the spiritual resistance of wartime. The moments of joy and hope were precious, and many people who lived through the Siege of Sarajevo will recall that while it was the worst time of their lives, they also experienced the best moments of human connection and beauty. At the level of daily interactions, Bosnians of all ethnic groups have returned to coexistence. But political divisions and fearmongering remain a threat to peace in the country today. I was strongly reminded of the heightened anxiety and division pushed by political leaders in our own country. I saw how we exist at a time when political violence and tactics of oppression could lead to more widespread violence. At the same time, the continued coexistence of Bosnian people in Sarajevo regardless of their national or religious identity demonstrated enormous potential for restored communal relationships on the political level. Relating this to the American context, it showed me that there is always hope for reconciliation and violent conflict is not inevitable. Experiences like Frame the Future above all remind me to live with a posture of humility. Learning about the many experiences of people from around the world takes me out of my focus on the US and reminds me that we are not special in the problems we face. This is humbling and comforting, in a way. We are not special in our problems, which means that we are not alone in trying to solve them. We can learn from people in deeply divided societies around the world, who have lived through terrible, heartbreaking violence and who are still seeking ways to live more peacefully alongside their neighbors. In our movements in the US, humbly recognizing our un-exceptionality, we can take strategies and courage from those working for the same justice and peace around the world. This reflects our Christian worldview, as well. God’s peace and justice are not limited to one people, one nation, or within borders. As Christians, we draw on a scriptural foundation and a legacy of action that calls us to reach out to others, building peace in our own communities and for all God’s people. On the last day of the training, participants were invited to make a “peace pledge” for the months to come. I pledged to build peace in my own community, knowing that in a deeply interconnected world, the ripple effect would reach places far away. And trusting that the efforts of my friends on the other side of the globe would come to touch my community, too. And now I ask you: What is your peace pledge, for your community and for the world?  By Nathan Samayo (any pronouns), Princeton Theological Seminary, and Emily Carle (she/her), Louisville Presbyterian Theological Seminary We began the assembly this morning with a devotional time led by Idael Montero Pacheco, pastor at Iglesia Bautista Ebenezer in Habana. We split into groups by geographic region to discuss Luke 24:13-33, the moment when two disciples met Jesus on the road to Emmaus. The North American delegation had a lively conversation about suffering, grace with others, and the nature of transformation in light of political and economic turmoil between the United States and Cuba. Our bible study and morning devotion was a wonderful way to begin our day. For out afternoon activity, we started at Iglesia Presbiteriana Reformada Dora E. Valentín in Varadero (Presbyterian Reformed Dora E. Valentín Church). We were greeted by one of their church elders who, of course, was also a long-time participant of Movimiento Estudiantil Cristiano de Cuba. While learning more about the history of Pres. Church in Varadero, we were shown images of the different SCM events held at Pres. Church in Varadero, of congregational leaders who attended the Evangelical Theological Seminary of Matanzas, and also of Fidel Castro accompanied by Rev. Jesse L. Jackson attending a Methodist Church in La Habana. What a blessing it is for these churches to have these archives—one that paints a historical outline of the ways in which ministry, politics, and revolution have all intersected.
Just down the street from Pres. Church in Varadero, we spent the rest of the afternoon (and into the evening) at Playa Varadero (Varadero Beach). Unless you’ve been to a beach on an island, it’s hard to imagine being able to see the curvature of the Earth. It was a wonderful site to see. The water was warm, and the sand sank between your toes. If I have to be honest, when it comes to solidarity trips like the one we did in Cuba, I am initially skeptical about doing things like spending time at the beach, going to restaurants, and other activities that seem “pleasurable” and borderline, “touristy.” However, while at the beach, I remembered just how important it was to experience joy, recreation, and connection with those you are organizing with. This is not to de-center the significance of why we went to Cuba in the first place—but it is to recognize that connection, solidarity, and relationship happen in numerous ways—some of those ways being through rest, relax, and fun. We stayed at the beach for about four hours—swimming in the water, enjoying a snack, and taking many pictures to archive this wonderful moment. However, we couldn’t escape from casual conversation regarding staying connected and working together to fight the vicious U.S. blockade. Even while swimming in the water, we chatted about “what’s next,” if Cuba has ever done solidarity trips like this with other Student Christian Movements, and what we foresee in the future as we keep this relationship going. Spending time in the water with Movimiento Estudiantil Cristiano de Cuba and the Student Christian Movement of Canada not only solidified our commitment to end the nightmare of the U.S. blockade—but also made us desire, even more, how much we want to see our Cuban family free. As we wrapped up our beach time (and the rest of the day because we were all so tired), the image of all of us laughing, hugging, and being silly is never going to leave my mind and my heart. This is just the beginning.  Cuba, U.S., and Canada delegations at Playa Varadero, November 24, 2023 By Nathan Samayo (any pronouns), Princeton Theological Seminary In the morning, we boarded the bus from La Habana to Cárdenas. It was a lovely stay at La Iglesia Presbiteriana-Reformada de Luyanó (First Presbyterian-Reformed Church of Luyanó) that ended with a bitter-sweet departure. First Pres. Luyanó was the location of our first meet-and-greet with the Movimiento Estudiantil Cristiano de Cuba (MEC/SCM-Cuba); our starting point before heading out to Havana to learn more about Fidel Castro, the Revolution, and the subversive witness of the Church; our ending point where we gathered around a nourishing meal, discussed what we learned that day, and pondered how to keep these relations going when the U.S. blockade makes it nearly impossible. This is a THANK YOU to First Pres. Luyanó, our wonderful hosts and now, family. Before heading to our next temporary residence, we made a stop at the Evangelical Theological Seminary of Matanzas (SET). We were greeted with delightful refreshments by the wonderful staff, faculty, and administrators before diving into a panel on the history and origins of SET. Founded in October 1946, the Evangelical Theological Seminary of Matanzas offers theological training and formation for Methodist, Presbyterians, Episcopalians, and more, for congregational and educational contexts, in Cuba and beyond. SET offers programs from Bachelor of Theology to Doctor of Philosophy including “distance-learning” programs, and their seminary houses a topically-diverse library, online research database, and wonderful bookstore (where I finally bought Delores Williams’ Sisters in the Wilderness). The library and seminary always welcomes gifts and donations through the Matanzas Seminary Book Fund, so please support this wonderful institution. With that, Evangelical Theological Seminary of Matanzas is very attentive to the critical problems Cuba experiences as a result of the vicious U.S. blockade: food shortages, lack of educational supplies, and blackouts (power outages). Centering these economic and social crises’—again, as a result of the U.S. blockade— SET is committed to training theological and ministerial leaders to use congregational ministry as a means to organize and provide care to those who have been made vulnerable. With that, SET offers on-site resources as well including fresh produce from the campus garden and clean water for the community. No wonder why they have such an honorable presence in the Cuban church scene. U.S., we must do better!  Cuba, U.S., and Canada delegations at Evangelical Theological Seminary of Matanzas, November 23, 2023 We then departed to the Iglesia Presbiteriana Reformada “Juan G. Hall” en Cárdenas (Juan G. Hall Presbyterian Church in Cárdenas). Pres. Church in Cárdenas was our temporary residence for the rest of our trip, and upon arrival, they greeted us with a warm meal. After lunch and settling in, we began the Movimiento Estudiantil Cristiano 2023 General Assembly. We began with introductions, and I was so delighted to have met people from across Cuba from La Habana, Matanzas, Santiago, and more. Movimiento Estudiantil Cristiano has a robust history in Cuba, and it was inspiring to see how previous MEC leaders continue to stay engaged with the movement and its leaders (I hope the same for WSCF-US!). We broke into small groups to discuss the question: what can we do about the current political crises between the United States and Cuba? Our group from the United States proposed a long-term organizing group to strategize ways to continue (a) providing aid to Cuban congregations and communities, (b) public education on U.S.-Cuba political relations, and (c) political organizing to end the U.S. blockade. After our first General Assembly session, we sat in the Pres. Church sanctuary for music, prayer, and conversation with the pastors, Alison Infante- and Sarahi Zamora. It was a wonderful Thursday, not only for the warm hospitality we received, or the relationships cultivated—but for a chance to think critically about the ways we can be in community and solidarity with our Cuban counterparts, organizing against the death-dealing blockade made to alienate us from one another and punish the Cuban government for fighting for their freedom.
 Worship, Prayer, and Conversation session with Pastors Alison Infante and Sarahi Zamora of Iglesia Presbiteriana Reformada “Juan G. Hall” en Cárdenas By Nana Boahen (she/her), Yale Divinity School Today, my peers and I learned more deeply about Cuba’s social and political history and the impact of American foreign policy. The day began with a guided tour of the Capitol building where participants were invited to understand Cuba’s pre socialist history including its struggle for independence from Spain, the legacy of national hero Jose Marti, and Cuba's evolving relationship with the United States. Our time at the Capitol building was informative and gave context to contemporary events. I felt gratitude for the opportunity to learn from Cuban educators who elevated themes about national pride, self determination, and culture. Our guided tour was followed by an exploration of old Havana through patronizing businesses. We had a chance to see the creativity and ingenuity of Cuban people and witness the central place of art in Cuban culture. Afterward we enjoyed a delicious Cuban cuisine by the oceanside. It was my first time having Cuban cuisine and my meal was delightful. After lunch, we spent time at the National Center of Sexual Education learning about the trailblazing work being done in regards to comprehensive sexual education, women's and LGBTQ+ rights. I am passionate about comprehensive sexual education in global contexts and appreciated their ability to engage in popular education to advance social change. I made noteworthy connections with leaders at the center and I am looking forward to nurturing those relationships. In conclusion, Wednesday was a day of learning, delighting in Cuban culture and connecting to others.
By Emily Carle (she/her), Louisville Presbyterian Theological Seminary Our theme for yesterday must have been political history because we got a large dose of it! We began our day with a guided tour of the Fidel Castro Center (Centro Fidel Castro Ruz - CFCR). Castro was clear that he did not want any idolatry created in his memory after he passed, so the Center is not necessarily a museum. (It is also because of this request that there are no statues of Castro in Cuba or schools named after him, etc). At the CFCR, we learned about Castro’s life, saw pictures of him from childhood to his elder years, watched clips of his speeches, learned about Cuban international affairs, and even saw the car he used to drive around the country with. While we were there, a Russian diplomatic delegation was visiting as well! Popular place. Before we stopped for lunch, we visited the city of Miramar to find the childhood home of WSCF delegate Emerson’s grandfather (Papi). He was born in Havana and lived in nearby Miramar until age 13. We found the house, and it was so special to experience this moment with Emerson After lunch we went to the Memorial de la Denuncia which showcased and memorialized the tragedies against Cubans that occurred over the last 60 years from foreign powers. Over 3000 Cubans have been killed. We learned about Operation Peter Pan, biomedical warfare, assassination attempts against Castro, and media manipulation against Cuba. It was a very emotionally heavy but important visit. After, we swung by the Muraleando, which reminded me of The Heidelberg Project in Detroit or the Hundertwasser in Vienna Austria. It is an artist space that used to be a dump, and before that, a water tower. In 2009, the original muralists transformed it into a beautiful building covered in paintings and sculptures. It is now a collective for artistic folks to teach free classes on ceramics, theater, music, drawing, painting, and more. We had the opportunity to purchase art by some of the artists! I got a painted cigar box :). Charles Shultz’s son came once and painted a portrait of Snoopy on the wall! Today was also the day we packaged up our medical donations for the Cuban people, and the Movimiento Estudiantil Cristiano de Cuba (MEC-C) was blown away by how much we brought. The items will be distributed to Cuban people by MEC-C. For dinner, we had classic rice and beans, and I think it was everyone’s favorite meal of the day. Can’t go wrong with comfort food!
By Claire Kim (she/her), Underground Seminary Hello everyone! Thank you for taking the time to read this update and for all of your prayers and support! Yesterday, we arrived safely in Varadero and drove to our lodging at the Presbyterian Church of Luyanó in Havana. We watched the sunset from the Christ of Havana National Monument (built 1958) which sits on a hill across the bay overlooking the city. It is as if Jesus is watching over the city and people of Havana with his love and protection. After dinner, we headed to the Cuban Art Factory, which opened some ten years ago as an arts and music venue after being converted from an old oil refinery. We took an Afrobeats dance lesson(!) and then explored the art galleries and many concert rooms with different artists who were performing that night. This morning, we visited the Martin Luther King Jr. Center in Havana, where we attended a lecture from Joel Suarez, son of Rev. Raul Suarez who in 1991, through organizing work and meetings with Fidel Castro, helped remove the requirement of being atheist in order to join the communist party. Prior to this, Castro did not recognize the role of faith in Cuba’s revolution, and those who believed were excluded from certain types of education, careers, and leadership positions. We learned about the history of Cuban Christians and churches’ relationship with the revolution and the power of testimony in changemaking, including changing Castro’s opinions on religion over time. It was a powerful and empowering morning. In the afternoon, we visited Habana Compas Dance, a dance company that weaves together percussion and dance in the same choreography. Spanish and African dance and music styles were blended together to create a uniquely Cuban style and sound that were incredible to witness. Afterwards, several of us participated in a competition to copy the instructor’s rhythm on the drums, and Kiegan and I were the last ones standing! As prizes, we were gifted a Cuban-style clave (percussive instrument) and an African-style clave! We then visited Revolution Square where Jose Marti’s monument stands, a leader in the movement for Cuban independence from Spain in the late 19th century. We also took pictures with some beautiful 1950s-style cars. Then we attended a celebration in honor of International Trans Day of Remembrance hosted by the Masculine Trans Group of Cuba of Enriqueta Favez, a Swiss woman who dressed as a man in order to study medicine and then went to Cuba and worked as a male surgeon for four years before being found out as a woman. Now we are on our way to visit the National Hotel! More soon!
The WSCF Trustees are saddened by the death of our long-time friend and colleague, Rev. Jim Palm. Jim first worked with the Student Christian Movement of the Philippines as chaplain at Silliman University and served for over 30 years on the Board of the WSCF Trustees.
You can find further memorium information in the recent Federation News published by WSCF Geneva on page 18. |
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