venerdì 15 marzo 2019


Ruta Maestra Ed. 25

Estimado/a Marketing,

Tenemos el gusto de presentarte la primera edición del año de nuestra revista de educación Ruta Maestra. La edición 25 es una versión especial tipo cara y cruz la cual tiene dos temáticas muy importantes para el contexto educativo actual. Por la cara hablaremos sobre 'Metodologías activas' y por la cruz 'Neuroeducación'. 
En este número contamos con artículos de reconocidos expertos nacionales e internacionales como: Andreas Schleicher (Alemania), Rosan Bosch (Holanda), Isauro Blanco (México), Carlos Magro (España), Renato Opertti (Uruguay), y David Bueno (España).

¡No te pierdas nuestra nueva edición!

Ver edición completa 

martedì 12 marzo 2019

SOUTH SUDAN: And we missionaries what shall we do? We cry! - DE- EN - ES - FR - IT

 It seems that time has never passed as if I had always been here. Coming back to South Sudan, meeting these wonderful people again has filled my heart with an indescribable joy. People welcomed me with great joy, carrying me on their arms up to the church, giving and hugging me: they were really waiting for me and I really felt that the embrace of the people is the embrace of God the Father for me. .....

 Süd-Sudan:  Und wir Missionare, was machen wir?  Wir rufen laut!
Es scheint, als sei die Zeit stehen geblieben, als sei ich immer hier geblieben.  Die Rückkehr in den Süd-Sudan, die neue Begegnung mit diesem wunderbaren Volk hat mein Herz mit einer unbeschreiblichen Freude erfüllt. Die Leute haben mich mit großer Freude empfangen und mich auf den Armen  bis zur Kirche getragen und mich mit Küssen bedeckt. Sie haben wirklich auf mich gewartet und ich habe wirklich gespürt, dass die Umarmung des Volkes für mich die Umarmung Gottes ist, der für uns Papa ist......

Sud-Soudan: Et nous les missionnaires, que faisons-nous? Nous crions !

Il semble que le temps n’est jamais passé, comme si j’avais  toujours été ici. Le retour au Sud-Soudan, le fait de rencontrer de nouveau ce peuple merveilleux a rempli mon cœur d’une joie indescriptible. Les gens m’ont accueilli avec une grande joie, en me soulevant avec leurs bras jusqu’à l’église, en me donnant des accolades : vraiment on voit qu’ils m’attendaient et vraiment j’ai senti que l’accolade du peuple c’est celle du Dieu-Papa pour moi.
Je suis heureux d’être ici après .......

SUDAN DEL SUR: Y nosotros misioneros, ¿qué hacemos? Lloramos!

Parece que el tiempo nunca ha pasado, como si siempre hubiera estado aquí. Al volver a Sudán del Sur, reunirme nuevamente con esta maravillosa gente ha llenado mi corazón con una alegría indescriptible. La gente me recibió con gran alegría, llevándome a la iglesia, dándome y abrazándome: realmente me estaban esperando y realmente sentí que el abrazo de la gente es el abrazo de Dios Papá para mí.
Estoy feliz de estar aquí después

 SUD SUDAN: E noi missionari cosa facciamo? Gridiamo!

Sembra che il tempo non sia mai passato, come se fossi stato sempre qui. Il rientrare in Sud Sudan, l’incontrare nuovamente questo popolo meraviglioso ha riempito il mio cuore con una gioia indescrivibile. La gente mi ha accolto con grande gioia, portandomi in braccio fino alla chiesa, donandomi e abbracci: davvero mi stavano aspettando e davvero ho sentito che l’abbraccio del popolo è l’abbraccio del Dio Papà per me.
Sono felice di essere qui dopo ..... 



lunedì 11 marzo 2019



 [ EN  - ES  - IT ]

Sustainability and Inclusion
When we speak of sustainability, we cannot overlook how important it is to include and to listen to all voices, especially those usually excluded from this type of discussion, such as the voices of the poor, migrants, indigenous people, the young. I am pleased to see a variety of participants at this conference bringing a wide range of voices, of opinions and proposals, which can contribute to new paths of constructive development. It is important that the implementation of the sustainable development goals truly respect their original nature, which is inclusive and participatory.
The 2030 Agenda and the Sustainable Development Goals, approved by more than 190 nations in September 2015, were a great step forward for global dialogue, marking a vitally “new and universal solidarity” (Laudato Si’, 14). Different religious traditions, including the Catholic tradition, have embraced the objectives of sustainable development because they are the result of global participatory processes that, on the one hand, reflect the values of people and, on the other, are sustained by an integral vision of development.
Integral Development
Nevertheless, proposing a dialogue on inclusive and sustainable development also requires acknowledging that “development” is a complex concept, which is often manipulated. When we speak of development we must always ask: Development of what? Development for whom? For too long the conventional idea of development has been almost entirely limited to economic growth. Indicators of national development have been based on Gross Domestic Product (GDP) indices. This has led the modern economic system down a dangerous path where progress is assessed only in terms of material growth, on account of which we are almost obliged to irrationally exploit the environment and our fellow human beings.
As my predecessor Saint Paul VI rightly highlighted, to speak about human development means referring to all people – not just a few – and to the whole person – not just the material dimension (cf. Populorum Progressio, 14). Any fruitful discussion of development, therefore, should offer viable models of social integration and ecological conversion, because we cannot develop ourselves as human beings by fomenting increased inequality and degradation of the environment.[1]
Rejecting negative models, and proposing alternative ways forward, applies not only to others, but also to us. We should all commit ourselves to promoting and implementing the development goals that are supported by our deepest religious and ethical values. Human development is not only an economic issue or one that concerns experts alone; it is ultimately a vocation, a call that requires a free and responsible answer (cf. Benedict XVI, Caritas in Veritate, 16-17).
Goals (Dialogue and Commitments)
Solutions are what I hope will emerge from this Conference: concrete responses to the cry of the earth and the cry of the poor. Concrete commitments to promoting real development in a sustainable way through processes open to people’s participation. Concrete proposals to facilitate the development of those in need, making use of what Pope Benedict XVI recognized as “the unprecedented possibility of large-scale redistribution of wealth on a world-wide scale” (ibid. 42). Concrete economic policies that are focused on the person and that can promote a more humane market and society (cf. ibid. 45, 47). Concrete economic measures that seriously take into consideration our common home. Concrete ethical, civil and political commitments that develop alongside our sister earth, and never against her.
Everything is Connected
I am also pleased to know that the participants in this conference are willing to listen to religious voices when they discuss the implementation of the sustainable development goals. All those involved in dialogue on this complex issue are invited in some way to go beyond their areas of specialization to find a shared response to the cry of the earth and of the poor. Those of us who are religious need to open up the treasures of our best traditions in order to engage in a true and respectful dialogue on how to build the future of our planet. Religious narratives, though ancient, are usually full of symbolism and contain “a conviction which we today share, that everything is interconnected, and that genuine care for our own lives and our relationships with nature is inseparable from fraternity, justice and faithfulness to others” (Laudato Si’, 70).
In this respect, the United Nations 2030 Agenda proposes integrating all the goals through the ‘five Ps’: people, planet, prosperity, peace and partnership.[2] I know that this conference is also focusing on these ‘five Ps’.
I welcome this unified approach to these goals, which can also help to save us from an understanding of prosperity that is based on the myth of unlimited growth and consumption (cf. Laudato Si’, 106), where we depend only on technological progress for sustainability. There are still people who stubbornly uphold this myth, and who tell us that social and ecological problems will solve themselves simply by the application of new technologies, without any need for ethical considerations or profound change (cf. ibid. 60).
An integral approach teaches us that this is not true. While it is certainly necessary to aim for a set of development goals, this is not sufficient for a fair and sustainable world order. Economic and political objectives must be sustained by ethical objectives, which presuppose a change of attitude: what the Bible would call a change of heart. Already Saint John Paul II spoke about the need to “encourage and support the ‘ecological conversion’” (Catechesis, January 17, 2001). This word is powerful: ecological conversion. Religions have a key role to play in this. For a correct shift towards a sustainable future, we must recognize “our errors, sins, faults and failures” which leads to a “heartfelt repentance and desire to change”; in this way, we will be reconciled with others, with creation and with the Creator (cf. Laudato Si’, 218).
If we want to provide a solid foundation for the work of the 2030 Agenda, we must reject the temptation to look for a merely technocratic response to the challenges - this is not good - and be prepared to address the root causes and the long-term consequences.
Indigenous Peoples
The key principle of all religions is the love of neighbour and the care of creation. I wish to draw attention to a special group of religious persons, namely indigenous peoples. Although they represent only five per cent of the world’s population, they look after about twenty-two per cent of the earth’s landmass. Living in areas such as the Amazon and the Arctic, they help protect approximately eighty per cent of the planet’s biodiversity. According to UNESCO, “Indigenous peoples are custodians and practitioners of unique cultures and relationships with the natural environment. They embody a wide range of linguistic and cultural diversity at the heart of our shared humanity”.[3] I would also add that, in a strongly secularized world, such peoples remind us all of the sacredness of our earth. This means that their voice and their concerns should be at the centre of the implementation of the 2030 Agenda and at the heart of the search for new paths for a sustainable future. I will also be discussing this with my brother bishops at the Synod for the Pan-Amazon Region, at the end of October this year.
Dear brothers and sisters, today, after three and a half years since the adoption of the sustainable development goals, we must be even more acutely aware of the importance of accelerating and adapting our actions in responding adequately to both the cry of the earth and the cry of the poor (cf. Laudato Si’, 49) - they are connected.
The challenges are complex and have multiple causes; the response, therefore, must necessarily be complex and well-structured, respectful of the diverse cultural riches of peoples. If we are truly concerned about developing an ecology capable of repairing the damage we have done, no branch of science or form of wisdom should be overlooked, and this includes religions and the languages particular to them (cf. ibid. 63). Religions can help us along the path of authentic integral development, which is the new name of peace (cf. Paul VI, Populorum Progressio, 26 March 1967, 76-77).
I express my heartfelt appreciation for your efforts in caring for our common home at the service of promoting an inclusive sustainable future. I know that, at times, it can seem far too difficult a task. And yet, “Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start” (Laudato Si’, 205). This is the change which present circumstances demand, because the injustice that brings tears to our world and to its poor is not invincible. Thank you.

[1] When, for example, due to inequalities in the distribution of power, the burden of immense debt is placed on the shoulders of the poor and poor countries, when unemployment is widespread despite the expansion of trade or when people are simply treated as a means for the growth of others, we need to question fully our key development model. In the same way, when in the name of progress we destroy the source of development – our common home – then the dominant model must be called into question. By questioning this model and re-examining the world economy, participants in the dialogue on development will be able to find an alternative global economic and political system. However, in order for this to happen, we must address the causes of the distortion of development, which is what in recent Catholic social teaching goes by the name of “structural sins”. Denouncing such sins is already a good contribution that religions make to the discussion on the world’s development. Nonetheless, alongside this denunciation, we must also put forward feasible ways of conversion to people and communities.
[2] Cf. United Nations, Transforming our world: the 2030 Agenda for Sustainable Development, 2015.
[3] UNESCO, Message from Ms Irina Bokova, Director-General of UNESCO on the occasion of the International Day of the World’s Indigenous Peoples, 9 August 2017.

sabato 9 marzo 2019


Driekwart mannen en vrouwen pleit voor doorbreken traditionele rolpatronen

75% van de mannen en vrouwen wil dat traditionele rolpatronen, waarbij de vrouw meer zorgt en de man meer werkt, worden doorbroken. Dat blijkt uit een peiling onder meer dan 10.000 leden van de vakbonden CNV Connectief (bestaande uit CNV Onderwijs, CNV Overheid, CNV Publieke Diensten en CNV Zorg & Welzijn) en CNV Vakmensen. Opvallend is dat zowel mannen als vrouwen dit vinden.
Ook financiële zelfstandigheid is voor 95% van de ondervraagden belangrijk tot zeer belangrijk. Toch zijn 1,9 miljoen vrouwen in Nederland niet zelfstandig, tegenover 1 miljoen mannen. CNV vindt dat zorgelijk. Zeker wanneer we ons bedenken dat 1 op de 3 huwelijken eindigt in een echtscheiding.
Geef de man de deeltijdbaan
Uit de peiling blijkt dat ook mannen graag deeltijd willen werken. Ruim 70% vindt dat een vierdaagse werkweek de nieuwe norm zou moeten zijn voor zowel mannen als vrouwen. Daarnaast geeft bijna de helft van de mannen aan minder te willen werken dan hun huidige aantal uren. CNV wil het mannelijke fulltime-syndroom doorbreken. Waar vrouwen in de afgelopen jaren wel meer zijn gaan werken, zien we niet dat mannen minder zijn gaan werken. We roepen werkgevers op om een vierdaagse werkweek ook voor mannen te stimuleren. Hierdoor houden zij meer tijd in de week over voor bijvoorbeeld zorgtaken.
Bonus voor arbeidsduurverlenging
Door middel van goede fiscale prikkels kunnen vrouwen met een kleine deeltijdbaan gestimuleerd worden om meer uren te gaan werken. We vragen de overheid om hier regelingen voor te treffen en werkgevers om deze werknemers extra te belonen. Vooral in de sectoren met een personeelstekort, zoals de zorg en het onderwijs, kan het helpen om het huidige personeel een paar uur meer te laten werken.
Maak werk van werkdruk
Sommige sectoren, zoals onderwijs en zorg en welzijn, kampen met een hoge werkdruk. Uit onze peiling blijkt dat vrouwen die daar werken zich ervan weerhouden om meer te werken, vanwege de zwaarte. CNV vraagt dan ook uitdrukkelijk om meer te investeren in deze sectoren. Zorg dat het weer aantrekkelijk wordt om daar te werken. Dit is niet alleen in het belang van de vrouw, maar voor de hele samenleving.
Faciliteer zorgtaken beter
Ook pleiten we voor meer maatregelen die het leven van werkende gezinnen en families makkelijker maken. Hierbij denken we aan meer overheidsinvesteringen in kinderopvang en mantelzorg. Zorg voor flexibele vormen van kinderopvang met een betaalbare prijs. Ondersteun ook mensen met mantelzorgtaken, zodat zij werk en zorg beter kunnen combineren.
Gendergelijkheid in onderwijs en opvoeding
Besteed tot slot in het onderwijs en opvoedkundige organisaties aandacht aan bewustwording van stereotypen en vooroordelen. Werk met bijvoorbeeld rolmodellen en informeer jongeren over het belang van financiële onafhankelijkheid.

venerdì 8 marzo 2019


Oficina Regional de Educación para América Latina y el Caribe

Ayúdenos a identificar buenas prácticas en educación socioemocional en América Latina y el Caribe

La Oficina Regional de Educación para América Latina y el Caribe (OREALC/UNESCO Santiago) llama a los ministerios de Educación, gobiernos locales, escuelas, movimientos y organizaciones de la sociedad civil de América Latina y el Caribe a registrar sus experiencias de desarrollo de políticas o prácticas que trabajen por el fortalecimiento del aprendizaje socioemocional en las comunidades educativas.

Con esta información se construirá un mapa regional colaborativo y abierto sobre estas experiencias que permitirá la investigación, la creación de redes y el aprendizaje horizontal entre quienes realicen este tipo de acciones en este tema, iniciativas que pueden servir de referencia e inspiración para diseñar o mejorar estrategias que favorezcan una formación integral en jóvenes y personas adultas.

Este llamado, liderado por la UNESCO, se realiza en alianza con la Fundación Súmate del Hogar de Cristo (Chile), entidad que trabaja para garantizar el derecho a finalizar la educación escolar y proyectar la educación continua de niñas, niños y jóvenes que viven en situación de pobreza y exclusión.
¿Por qué un mapa en línea de prácticas significativas en educación socioemocional?
Porque ha estado creciendo la demanda por más y mejor información y porque este tipo de prácticas son escasas o no existe descripción habilitante para comprenderlas y aprender de ellas. También, porque al crear un mapa abierto, es posible intercambiar experiencias y generar redes para mejorar el quehacer educativo y aprender de otros y con otros.
“Si bien muchas instituciones educativas están realizando estrategias formativas en este campo, disponer de nuevas prácticas e interactuar con sus protagonistas permite la apertura a nuevas aproximaciones y construir colaborativamente conocimientos. Al recopilar estas prácticas, la OREALC/UNESCO Santiago podrá analizarlas e identificar tendencias y singularidades que favorezcan la promoción de orientaciones para su abordaje en distintos contextos”, señala Cecilia Barbieri, especialista senior de Educación de la Oficina Regional de Educación para América Latina y el Caribe.
La convocatoria de recopilación está abierta para todos los países de América Latina y el Caribe y cerrará el 29 de marzo de 2019.
·        Comunicado de prensa

Oficina Regional de Educación para América Latina y el Caribe
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