giovedì 31 ottobre 2019

R. CONGO - EECO - Pour une attitude éducative et responsable face aux médias et à l’opinion

Tout  un  chacun  peut  aider  à  construire  une  culture  de  la  paix  et  de  la  non-violence  en  vivant  à  chaque  instant  avec  joie  et  gratitude,  avec  la  conscience intime que notre vie, la vie de tous les êtres dela création sont sacrées.

 Les nouveaux médias et les réseaux sociaux font partie intégrante de  la  vie  des  jeunes.  A  nous  de  suivre  l’évolution  de  ces  nouveaux modes  de  communication  et  d’amener  les  jeunes  à  les  utiliser correctement, à avoir un œil critique sur ce que ces nouveaux moyens de communiquer transmettent comme information.Tout  d’abord,  essayons,  en  tant  qu’adultes,  d’avoir  une  attitude positive  par  rapport  à  ces  médias  mais  aussi  d’être  toujours  vigilants quant  à  l’authenticité  et  à  la  «vérité»  de  ce  qu’ils  disent.  Pour  cela éduquons les enfants à faire la différence entre les informations reposant sur  des  démarches  scientifiques  et  celles  relevant  uniquement  de l’opinion de ceux qui les ont écrites.Bien  sûr,  cela  doit  se  faire  en  collaboration  et  non  en  opposition avec  les  familles.  Il  fautapprendre  aux  enfants,  non  seulement  à «trier» les informations qu’ils reçoivent, mais aussi à se protéger des travers  voire  des  dangers  de  ces  informations  ou  relations  virtuelles.Les modes d’information évoluent constamment, beaucoup peuvent se sentir dépassés. Est-il nécessaire d’être toujours à la pointe de toutes les nouvelles pratiques technologiques? Adultes (Parents, enseignants, partenaires...) sont appelés à œuvrer ensemble pour une meilleure maitrise des formes de   communication.   Il   est   de   la responsabilité   des   éducateurs   de développer un sens critique pour que tous puissent devenir des citoyens responsables.

Obele Augustin


Here is a first installment of Zenit’s English translation of the Final Document and Voting on the Final Document of the Synod of Bishops handed to the Holy Father Francis, at the end of the Special Assembly of the Synod of Bishops for the Pan-Amazonian Region (October 6-17, 2019) on the theme: “Amazonia: New Pathways for the Church and for An Integral Ecology”:
This installment includes the introduction and first chapter of the final synod document. Zenit will publish the remainder of the text in the following days. We will publish the official Vatican English version when it is available.

Amazonia: New Paths for the Church and for an Integral Ecology



Final Document








1.     “And he who sat upon the throne said, ‘Behold, I make all things new. And he said: ‘Write this, for these words are trustworthy and true!’” (Rev 21:5)
After a long synodal path of listening of the People of God in the Church of Amazonia, which Pope Francis opened on his visit to Amazonia on January 19, 2018, the Synod was held in Rome in a fraternal meeting of 21 days in October 2019. The atmosphere was one of open, free and respectful exchange of the Bishops Pastors in Amazonia, men and women missionaries, laymen and laywomen, and representatives of the indigenous peoples of Amazonia. We were witnesses taking part in an ecclesial event marked by the urgency of the subject, which calls for opening new pathways for the Church in the territory. Serious work was shared in an atmosphere marked by the conviction of listening to the voice of the Spirit present.
The Synod was held in a fraternal and prayerful environment. The interventions were accompanied several times by applause, singing and all with profound contemplative silences. Outside the Synodal Hall, there was a notable presence of persons from the Amazonian world, who organized events of support in different activities, processions, such as the opening with songs and dances accompanying the Holy Father, from the tomb of Peter to the Synodal Hall. The Via Crucis of the martyrs of Amazonia was impressive, in addition to the massive presence of the international media.
2. All the participants expressed an acute awareness of the dramatic situation of destruction that affects Amazonia. This means the disappearance of the territory and its inhabitants, especially the indigenous peoples. The Amazonian forest is a “biological heart” for the earth, which is increasingly threatened. It finds itself in an unbridled race to death. It requires radical changes with utmost urgency, new direction that will enable it to be saved. It is proved scientifically that the disappearance of the Amazonian biome will have a disastrous impact on the whole of the planet!
3. The synodal journey of the People of God in the preparatory stage involved the whole Church in the territory, the Bishops, men and women missionaries, members of the Churches of other Christian Confessions, laymen, and laywomen, and many representatives of the indigenous peoples around the consultation document that inspired the Instrumentum Laboris. It highlights the importance of listening to the voice of Amazonia, moved by the greater breath of the Holy Spirit in the cry of the wounded earth and its inhabitants. Noted was the active participation of over 87,000 persons, of different cities and cultures, in addition to numerous groups of other ecclesial sectors and the contributions of academics and organizations of the civil society on the main specific subjects.
4. The holding of the Synod was able to highlight the integration of the voice of Amazonia with the voice of the thinking of the participant Pastors. It was a new experience of listening to discern the voice of the Spirit that leads the Church to new ways of presence, evangelization and inter-cultural dialogue in Amazonia. The claim, which arose in the preparatory process, that the Church is allied to the Amazonian world, was forcefully affirmed. The celebration ended with great joy and the hope to embrace and practice the new paradigm of integral ecology, the care of the “common home” and the defense of Amazonia.
“Then he showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb” (Rev 22:1)
5. ”Christ points to Amazonia” (Paul VI, attrib.). He liberates all from sin and grants the dignity of the Children of God. The listening of Amazonia, in the spirit proper of the disciple and in the light of the Word of God and of Tradition, drives us to a profound conversion of our schemes and structures to Christ and to His Gospel.
The voice and song of Amazonia as message of life.
6.     In Amazonia, life is inserted, linked and integrated into the territory, which as a physical, vital and nutritional area, is possibility, sustenance, and limit of life. Amazonia, also called Pan-Amazonia, is an extensive territory with a population estimated at 33,600,000 inhabitants, of whom between 2 and 2.5 million are Indians. This area, made up of the Basin of the Amazon River and all its tributaries, is extended around nine countries: Bolivia, Peru, Ecuador, Colombia, Venezuela, Brazil, Guyana, Surinam, and French Guyana. The Amazonian region is essential for the distribution of rains in the regions of South America and it contributes to the great movements of air around the planet; at present, it is the second most vulnerable area of the world, by man’s action, in relation to climate change.
7.     This region’s water and earth nourish and sustain nature, life and the cultures of hundreds of indigenous communities, peasants, Afro-descendants, mestizos, settlers, riverine people and inhabitants of urban centers. Water, source of life, has a rich symbolic meaning. In the Amazonian region, the cycle of water is the connecting pivot; it connects ecosystems, cultures and the territory’s development.
8.     There is a multi-ethnic and multi-cultural reality in the Amazonian region. The different peoples were able to adapt to the territory. They built and rebuilt within each culture their cosmo-vision, their signs and their meanings, and the vision of their future. In the indigenous cultures and peoples, ancient practices and mythical explanations coexist with modern technologies and challenges. The faces that dwell in Amazonia are very varied. In addition to the native peoples, there is great miscegenation born with the meeting and mix-up of different peoples.
9.     The search of the Amazonian indigenous peoples for life in abundance is made concrete in what they call “good living,” and it is fully realized in the Beatitudes. It’s about trying to live in harmony with oneself, with nature, with human beings, and with the Supreme Being, given that there is an inter-communication between the whole cosmos, where there are no excluding ones or excluded, and where we can forge a project of full life for all. Such an understanding of life is characterized by the connectivity and harmony of relations between water, the territory and nature, communal life and culture, God and the different spiritual forces. For them, “good living” is to understand the centrality of the transcendent relational character of human beings and of Creation, and it implies “good living.” This integral way is expressed in their way of organizing themselves, which starts from the family and the community, and encompasses a responsible use of all the goods of creation. The indigenous peoples aspire to achieve better conditions of life, especially in health and education, to enjoy sustainable development led and discerned by themselves and that keeps the harmony in their traditional ways of life, dialoguing between the wisdom and technology of their forebears and the technologies acquired.
The Clamour of the Earth and the Cry of the Poor
10. However, Amazonia today is a wounded and deformed beauty, a place of pain and violence. The attacks against nature have negative consequences on peoples’ life This unique socio-environmental crisis was reflected in the pre-synodal listening sessions, which pointed out the following threats against life: appropriation and privatization of nature’s goods, such as water itself, legal logging concessions and the entry of illegal logging; predatory hunting and fishing; unsustainable mega-projects (hydroelectric projects, forest concessions, massive felling, monocultures, highways, waterways, trains and mining and oil projects; contamination caused by extractive industries and cities’ dumps and, above all, climate change. They are real threats that bring with them serious social consequences: sicknesses stemming from contamination, drug trafficking, illegal armed groups, alcoholism, violence against women, sexual exploitation, human trafficking, the sale of organs, sexual tourism, loss of the original culture and of identity (language, spiritual practices and customs), criminalization and murder of leaders and defenders of the territory. Behind all this are the economic and political interests of the dominant sectors, with the complicity of some rulers and some indigenous authorities. The victims are the most vulnerable sectors, children, young people, women and Sister Mother Earth.
11. For its part, the scientific community warns about the risks of deforestation, which to date is close to 17% of the total Amazonian forest, and which threatens the survival of the whole eco-system, putting in danger bio-diversity and changing the vital cycle of water for the survival of the tropical forest. In addition, Amazonia also has a critical role as shock absorber against climate change; it offers invaluable and fundamental systems of vital support related to air, water, soils, forests, and the biomass. At the same time, experts remind that by using science and advanced technologies for an innovative bio-economy of standing forests and of flowing rivers, it is possible to help save the tropical forest, to protect Amazonia’s eco-systems and the indigenous and traditional peoples and, at the same time, to offer sustainable economic activities.
12. A phenomenon to address is migrations. In the Amazonian Regions, there are three simultaneous migratory processes. In the first place, the cases of the mobility of indigenous groups in territories of traditional circulation, separated by national and international borders. In the second place, the forced displacement of indigenous peoples, peasants and riverine people expelled from their territories, and whose final destiny is usually the poorest areas and worse urbanized of the cities. In the third place, the inter-regional forced migrations and the phenomenon of refugees who, obliged to leave their countries (among others, Venezuela, Haiti, Cuba) must cross Amazonia as a migratory corridor.
13. The displacement of indigenous groups expelled from their territories and attracted by the false shine of the urban culture represents a unique specificity of the migratory movements in Amazonia. The cases in which the mobility of these groups takes place in territories of traditional indigenous circulation, separated by national and international borders, calls for trans-border pastoral care able to understand the right to the free circulation of these peoples. Human mobility in Amazonia reveals the impoverished and hungry face of Jesus Christ (Cf. Mt. 25:35), expelled and homeless (Cf. Lk 3:1-3), and also the feminization of migration that makes thousand of women vulnerable to human trafficking, one of the worst forms of violence against women and one of the most perverse violations of human rights. Human trafficking linked to migration requires permanent network pastoral work.
14. The life of Amazonian communities not yet affected by the influx of Western civilization, is reflected in the belief and rites about the action of the spirits of the divinity, called in innumerable ways, with and in the territory, with and in relation with nature (LS 16, 91, 117, 138, 240). Let us acknowledge that for thousands of years they have looked after the earth, its waters, and forests, and have succeeded in preserving them up to today so that humanity can benefit from the enjoyment of the free gifts of God’s Creation. The new pathways of evangelization must be built on dialogue with this fundamental knowledge, in which it is manifested as seeds of the Word.
The Church in the Amazonian Region
15. In her process of listening to the clamor of the territory and the cry of the peoples, the Church must recall her steps. Evangelization in Latin America was a gift of Providence that calls all to salvation in Christ. Despite the military, political and cultural colonization, and beyond the avarice and ambition of the colonizers, there were many missionaries who gave their life to transmit the Gospel. The missionary sense not only inspired the formation of Christian communities but also legislation such as the Laws of the Indies, which protected the dignity of the Indians against the trampling of their peoples and territories. Such abuses caused wounds in the communities and clouded the message of Good News. Frequently the proclamation of Christ was done in connivance with the powers that exploited the resources and oppressed the populations. At present, the Church has the historic opportunity to differentiate herself from the new colonizing powers, by listening to the Amazonian peoples to be able to exercise with transparency in her prophetic activity. Moreover, the socio-environmental crisis opens new opportunities to present Christ in all His liberating and humanizing potential.
16. The martyrs wrote one of the most glorious pages of Amazonia. The participation of the followers of Jesus in his Passion, Death and Glorious Resurrection, has accompanied the life of the Church up to today, especially in time and places in which she, because Jesus’ Gospel, lives in the midst of an accentuated contradiction, as happens today with those who fight courageously in favor of an integral ecology in Amazonia. This Synod acknowledges with admiration those that fight with great risk to their lives, to defend the existence of this territory.
Called to An Integral Conversion
17. The listening to the clamor of the earth and the cry of the poor and of the peoples of Amazonia with those that walk with us, calls us to a true integral conversion, with a simple and sober life, all nourished by a mystical spirituality in the style of Saint Francis of Assisi, example of integral conversion with joy and Christian enjoyment (Cf. LS 20-120. A prayerful reading of the Word of God will help us to reflect further and discover the groans of the Spirit and will encourage us in the commitment to look after the “common home.”
18. As Church, we, the missionary disciples, implore the grace of this conversion which “implies to let all the consequences blossom of the encounter with Jesus Christ in relations with the world that surrounds us” (LS 217); a personal and communal conversion which commits us to relate harmoniously with God’s creative work, which is the “common home,” a conversion that promotes the creation of structures in harmony with the care of Creation; a pastoral conversion based on synodality, which recognizes the interaction of the whole of Creation. A conversion that leads us to be a Church going forth that enters in the heart of all the Amazonian peoples.
19, So, the only conversion to the living Gospel, which is Jesus Christ, will be able to unfold in inter-connected dimensions to motivate going out to the existential, social and geographic peripheries of Amazonia. These dimensions are the pastoral, the cultural, the ecological and the synodal, which are developed in the following four chapters.

ZENIT’s translation by Virginia M. Forrester





lunedì 28 ottobre 2019


El teólogo jesuita Pablo Mora invita a cuestionarnos sobre el papel de la educación en el territorio amazónico: “La educación siempre ha jugado un rol central en la misión de la Iglesia. ¿Necesita también ella de nuevos caminos en la región amazónica? Y una vez encontrados, ¿cómo y con quién recorrerlos?”

Pablo Mora

En esta primera parte, la reflexión del P. Mora tiene como punto de partida “la mentalidad de las poblaciones migrantes de la Amazonía y la de los pueblos aborígenes de esta región. Esto es importante porque la educación puede transformar una mentalidad, una forma de pensar y de situarse ante sí mismo, ante los demás y el ambiente natural que lo rodea. En este sentido, la Laudato Si y la propuesta de la ecología integral, ofrece a la Iglesia un horizonte de nuevos caminos en su labor educativa”.
En la segunda parte, el autor retoma, a partir de un proyecto educativo con Fe y Alegría en la región panamazónica, los desafíos concretos para una educación intercultural, bilingüe y de cuidado con el ambiente natural en los centros de educación primaria y secundaria. A partir de los resultados de esta experiencia, menciona algunas pistas que iluminan la posibilidad de una configuración de un proyecto educativo eclesial más amplio, poniendo en consideración el rol y la importancia decisiva que tiene la vida consagrada en la educación de los pueblos de la Panamazonía.

  La ciudad y la mirada distorsionada del bosque

Actualmente el 75 u 80 por ciento de la población total de la Amazonía, que suma aproximada-mente 34 millones, vive en las ciudades. Las hay grandes, medianas y pequeñas y ya se han vuelto parte del paisaje amazónico. La migración a esta región sigue siendo cada vez más nutrida y fluida por diversos motivos: el empleo ofrecido por empresas extractivas, nacionales o extranjeras, alentadas por acuerdos con el gobierno; la colonización del territorio desde regiones vecinas abriendo negocios y demandando y ofreciendo servicios de salud, educación, alimentación, comunicación, entretenimiento, etc. La Amazonía se ha convertido en un poderoso imán que atrae migrantes de otras culturas y costumbres, ofreciéndoles una vida de nuevas oportunidades o ganancias y un futuro promisorio.
¿Cuál es la mentalidad que traen estos nuevos huéspedes de la Amazonía? Es una mentalidad que apoya tácita o explícitamente un modelo extractivista de los recursos naturales donde el bosque es considerado sólo un bien económico. Además, es una mentalidad neo colonizadora que todavía ve a los pueblos originarios con los prejuicios de un imaginario colectivo que ha nacido con los primeros colonizadores y que se ha alimentado y sostenido con los medios de comunicación. Todavía son vistos como enemigos de la civilización y considerados como “salvajes” (Instrumentum laboris 4), personas a los que hay que temer y con los que hay que enfrentarse y luchar (especialmente si poseen tierras muy codiciadas); otros muestran una actitud paternalista llamándolos “indiecitos”, y los consideran personas dependientes que necesitan de nuestra ayuda. Otros, todavía, los consideran ociosos sin preguntarse siquiera lo que ellos consideran “productivo”. Y no faltan tampoco aquellos que idealizan a los pueblos originales, pensándolos como miembros de una sociedad ideal que, en realidad, jamás existió y jamás existirá, porque los concibe sin las propias limitaciones e imperfecciones de todo grupo humano.

La pesadilla de las ciudades

Pero los sueños de bienestar, seguridad y riqueza de los migrantes en las ciudades amazónicas pueden convertirse pronto en una pesadilla. Los problemas que se generan en las ciudades de la Amazonía, por una parte, son similares a las que existen en otras ciudades no amazónicas, es decir sufren del “centralismo”, que sólo beneficia la capital y las ciudades más importantes del país.
Consecuentemente, los pueblos amazónicos como en otras regiones, sufren la negligencia del gobierno y sus autoridades, y no son satisfechas sus necesidades de servicios básicos de salud y de educación. Pero a estos problemas se añaden otros de la propia región amazónica, como son la contaminación tóxica que vienen de las grandes plantaciones aledañas y también de los ríos por el mercurio, afectando la pesca y la alimentación de la población; la gran pobreza y desnutrición infantil, la trata de personas promovida por la explotación de minerales, las enfermedades tropicales, etc. A esto se agrega el problema de seguridad en un territorio más difícil de controlar y donde mejor se esconden los grupos armados o terroristas, o dedicados al cultivo de suministros y tráfico de droga. Esto es mucho más visible en las zonas fronterizas de los países amazónicos.
Por otra parte, los pueblos indígenas también se hacen presente en las periferias o cinturones de las ciudades donde se asientan, pero en condiciones económicas mucho más difíciles comparadas al resto de la población. Cuando viven sin el apoyo del grupo indígena de referencia que intenta recrear sus modos culturales en las ciudades, pasan a formar parte de los “indígenas invisibles” que ocultan su identidad cultural (Il 132).
Por consiguiente, para la mayoría de la población en las ciudades y poblados grandes de la Amazonía es difícil ver esa faceta positiva de un modelo económico de desarrollo basado en el capital, consumo y avance tecnológico. Sólo se experimenta las sombras oscuras de este modelo. Las desventajas son grandes y los perjuicios incalculables para la región, especialmente para los pueblos originales y los bosques que los rodean. Se busca maquillar un modelo tecnocrático que está llevando a la ruina a esta región, arrastrando con su paso un pulmón de la humanidad; todavía es un modelo extraño, porque no busca adaptarse a la Amazonía, sino que busca que la Amazonía se adapte a él tentándola a un suicidio ecológico.

Los Pueblos originarios y la dificultad del “Buen vivir” (“Sumaq kawsay”)

Los pueblos originarios que han habitado esta región desde hace mucho tiempo y antes que los migrantes de este siglo, nos enseñan con su sabiduría ancestral que existe otra forma de ubicarse en el contexto de la Amazonía. El bosque para el indígena, varón y mujer, es parte de ellos: el bosque es la vida; el bosque es la casa y el templo; el bosque les sustenta, les da techo, los baña, los viste, los cura de sus enfermedades, etc.
Para el indígena amazónico no existe esa diferencia y distancia “objetiva” y asimétrica entre el hombre y el bosque que le rodea; entre seres considerados vivos y seres considerados inertes. El indígena amazónico se ubica en el bosque, rodeado todo de vida y en el que, con una mirada horizontal, se integra a los otros seres como una totalidad y es capaz de contribuir a la armonía o desarmonía de esta realidad.
Esta forma de entender la vida en sus diversos elementos y dimensiones interconectadas, en esta búsqueda de armonía de relaciones entre el agua, el territorio y la naturaleza, la vida comunitaria y la cultura, Dios y las diversas fuerzas espirituales es lo que ayuda a comprender la sabiduría ancestral del “Buen vivir” (Il 12-13).
Ahora bien, en una región amazónica asaltada por un sistema tecnocrático y capitalista y que ya ha establecido puentes con los pueblos indígenas y ribereños más lejanos, esta cosmovisión del “Buen vivir” está debilitada. Los misioneros y aquellos que han tenido oportunidad de haber visitado pueblos ribereños e indígenas lejanos saben de la dificultad que tienen estas poblaciones para hacer frente a una mentalidad pragmática, individualista, que se va extendiendo por los ríos y que cuando es acogida sin discernimiento, perjudica el bien común. Algunas comunidades indígenas ya alquilan sus tierras o las riberas de sus comunidades a los colonos volviéndose en muchos casos sus cómplices e imitando al final aquellas prácticas contra las cuales primero han luchado.
Pero nos equivocamos si generalizamos y pensamos que ellos ya tienen una mentalidad como la nuestra. Los pueblos indígenas continúan siendo los mejores cuidadores de la naturaleza en la Amazonía (Amazonía Viva Informe 2016, pp. 69 y 84 ). Lo que sí es notorio es que hay síntomas de un deterioro de una sabiduría ancestral que está en gran peligro de desmoronarse, pero que todavía resiste en grandes bolsones de la Amazonía y por eso es urgente empoderarla.

lunedì 21 ottobre 2019


What is the Education and Training Monitor?

For the eighth consecutive year, the 2019 Education and Training Monitor gathers a wide range of evidence to indicate the evolution of national education and training systems across the European Union (EU).
The report measures countries’ progress towards the targets of the Education and Training 2020 (ET 2020) strategic framework for European cooperation in these fields. It also provides insights into measures taken to address education-related issues as part of the European Semester process.
The Monitor offers suggestions for policy reforms that can make national education and training systems more responsive to societal and labour market needs.
Furthermore, the report helps to identify where EU funding for education, training and skills should be targeted through the EU's next long-term budget, the Multiannual Financial Framework (MFF).
The Monitor comprises a cross-country comparison and 28 in-depth country reports.


The 2019 edition -

Commissioner Tibor Navracsics presented the 2019 Education and Training Monitor at the second European Education Summit on 26 September 2019.
Teachers are the main focus of the latest edition. Teachers are considered as the factor having the strongest impact on students’ learning within the school environment.
Using new data, the Monitor demonstrates the common challenges that EU Member States face to attract and maintain the best teaching professionals. This challenge is expected to become all the more prominent during the next decade, during which a wave of retirements of experienced teachers is expected.
This year’s edition of the Education and Training Monitor marks ten years since the launch of the strategic framework for European cooperation in education and training – ET 2020. European countries have made great progress towards expanding participation in education since the establishment of EU benchmarks in 2009 as part of this process.
However, approximately 20% of 15 year old pupils across Europe still remain at risk of educational poverty, as they do not possess basic competences in literacy and mathematics or sufficient knowledge of science subjects. Additional priority areas for monitoring include: language skills and adult learning, teachers, investment in education and training, ICT education, entrepreneurship in education, and vocational education and training (VET).
Please find below the publications (EU Member State and country reports, factsheets, infographics, leaflet on EU benchmarks and customisable datasets, maps and charts) related to the 2019 Monitor, available in English and their respective national languages.

Download documents

EU report