sabato 30 marzo 2019

D. VKDL - Selektion darf keine Kassenleistung sein! - Bluttest zur Diagnose des Down-Syndroms


 
Der VkdL lehnt Ausschuss-Vorlage zum Bluttest ab


 – Der Verein katholischer deutscher Lehrerinnen e.V. (VkdL) ist empört über die bereits vor der Orientierungsdebatte eingebrachte Vorlage, den Bluttest zur Diagnose des Down-Syndroms als Kassenleistung zu etablieren. Am vergangenen Freitag hatte der Gemeinsame Bundesausschuss von Krankenkassen, Ärzten, Kliniken und Patientenvertretern eine Empfehlung verabschiedet, wonach der sogenannte PraenaTest von den Krankenkassen bezahlt werden soll, wenn besondere Risiken und Auffälligkeiten in der Schwangerschaft auftauchen.

Der weiter um sich greifende Kosten-Nutzen-Trend in der Medizin erhöht immer stärker den Druck auf Eltern, ein Kind ohne Behinderungen zur Welt zu bringen. Dabei entscheiden andere über Lebensrecht, Wert und Würde eines Menschen – das ist in hohem Maße übergriffig und selektiv.

Der VkdL weiß um die schweren Entscheidungssituationen, denen Eltern ausgesetzt sind, kritisiert aber die öffentliche und salonfähig-gemachte Haltung von Verantwortlichen in Forschung, Medizin und Politik, die ein gesellschaftliches Klima der Kälte schafft, in dem ethische Maßstäbe mit Füßen getreten werden. Es ist das falsche Signal, alles zuzulassen um der Freiheit und Selbstbestimmung willen, wenn dabei das Lebensrecht wehrloser Ungeborener völlig aus dem Blick gerät.         

„Dass der Ausschuss nicht einmal die Orientierungsdebatte abwartet, um eine Zulassung durchzudrücken, spricht eine eigene Sprache“, so die Bundesvorsitzende des VkdL, Roswitha Fischer. „Es ist absehbar, dass auch zukünftig noch mehr Behinderungen und Krankheiten erfasst werden können, um die Gesellschaft in  lebenswertes und lebensunwertes Leben zu spalten – eine grausame Wiederholung der Euthanasie, wie wir sie aus der unrühmlichen deutschen Geschichte kennen“, so Fischer.

Der VkdL mahnt alle politisch und gesellschaftlich Verantwortlichen, sich mit den langfristigen Folgen einer Kassenzulassung auseinanderzusetzen und sich für den Lebensschutz zu entscheiden, um den Selektionstrend zu stoppen!


Verein katholischer deutscher Lehrerinnen e.V. (VkdL)
Hedwig-Dransfeld-Platz 4
45143 Essen







venerdì 29 marzo 2019

UNESCO - LA CREATIVITE' ET LE PATRIMOINE LE LONG DE LA ROUTE DE LA SOIE

Troisième Forum international des jeunes sur la créativité et le patrimoine le long de la Route de la Soie : La créativité et l'innovation des jeunes à l'ère des arts médiatiques

Quand, heure locale: 
Dimanche, 31 Mars 2019 - 8:00am - Samedi, 6 Avril 2019 - 6:00pm
Où: Chine, Changsha and Nanjing
Réunion d'Etat membre ou d'Institutions
Contact: Min Yang, apyd@unesco.org
 
Le Troisième Forum international des jeunes sur la créativité et le patrimoine le long de la Route de la Soie se tiendra à Changsha et à Nanjing, du 31 mars au 6 avril 2019, sur le thème « La créativité et l'innovation des jeunes à l'ère des arts médiatiques ». Cette troisième édition est organisé suite au succès des deux premiers forums internationaux de la jeunesse (IYF), tenus à Changsha et à Quanzhou en avril 2017, ainsi qu'à Changsha. et Nanjing en mai 2018. Ce forum est une initiative conjointe de l'UNESCO et de la Commission nationale chinoise pour l'UNESCO.
Environ 120 jeunes délégués et entrepreneurs assisteront à l'IYF3, y compris 10 jeunes artistes qui participeront au programme de résidence pour jeunes artistes « Expérience Changsha ». 60 viendront de pays situés le long des Routes de la soie terrestres et maritimes dans les États arabes, en Asie et dans le Pacifique, en Amérique latine et dans les Caraïbes et en Europe. Conformément à la priorité globale de l'UNESCO pour l'Afrique, le nombre de participants de pays africains sera doublé, passant à 20, et 40 autres viendront de Chine.
Les participants invités à ce Forum international seront choisis parmi les Routes de la Soie terrestres et maritimes des États arabes, de l’Asie et du Pacifique, de l’Europe, de l'Amérique latine et des Caraïbes, et de l’Afrique, d’autres viendront de la Chine. En tant que partie intégrante de IYF2, la section « Littérature et édition » du 8e Expo des Villes historiques et culturelles de Nanjing a été intégrée au Forum afin de sensibiliser le public au rôle que la littérature peut jouer dans le développement.

giovedì 28 marzo 2019

RD CONGO - JEUX SALESIENS ACADEMIQUES A' LUBUMBASHI

- ACCUEIL DU RECTEUR MAJEUR ANGEL FERNANDEZ ARTIME  -

Le 24 Mars 2019 au Collège Imara, les jeunes ont exprimé leur joie pour accueillir le dixième successeur de Don Bosco à Lubumbashi, le 10 mai 2019 par la messe de l'ouverture officielle des jeux salésiens. Ces jeux salésiens deviennent une école de la vie, par le sport, les jeux nous voulons éduquer, transmettre les valeurs pour former les honnêtes citoyens et des bons chrétiens selon le style de Don Bosco. 
Merci à tous les jeunes qui ont répondu à cet appel, chers jeunes vous êtes nos Rois et vous êtes une Mission. Ensemble vivons la mission par le sport, la musique et les jeux...
Que Dieu vous bénisse! Que vive le MSJ avec l'oratoire académique en AFC, tous appelés pour la mission.
P. Albert Kabuge



mercoledì 27 marzo 2019

PHILIPPINES - CTGP HOLDS NATIONAL CONFERENCE 2019

The Catholic Teachers Guild of the Philippines (CTGP)held its annual National Conference on March 9, 2019, Saturday, 8:30 am to 12:00 noon at the Lourdes Custodio Hall of the College of Education, University of Santo Tomas (UST) Manila, Philippines.

The Eucharistic Celebration commenced the Conference, with Rev. Fr. Maximo P. Gatela, OP, CTGP Ecclesiastical Moderator, as presider and homilist.

Dr. Marishirl Tropicales, CTGP Auditor, led the Invocation. Prof. Dr. Belén L. Tangco, OP, CTGP National President, delivered the Welcome and Opening Remarks. Dr. Marielyn C. Quintana, CTGP National Secretary, gave a historical introduction of CTGP, and served as Program Host.

Prof. Loreta Sauz, CTGP Treasurer, introduced the Keynote Speaker.
Prof. Dr. Clarita DL Carillo, Assistant to the UST Rector for Planning and Quality Management, keynoted the theme,”Values Education “ with “ The Power of Language.” With her vibrant delivery of the Power of Language, she inspired the participants composed of a hundred teachers from private and public schools. She reaffirmed that language creates, that language enlightens, and that language saves. With proper use of language, order , beauty , and purpose could be created, with clarity that enlightens and edifies like a divine splendor. How powerful is language?
Verbal and non-verbal symbols  and expression of ideas could draw confidence out of insecurities,

hope in lieu of despair, self-efficacy rather than sense of nothingness.

The Panel of Reactors shared more insights and expressed appreciation of the powerful keynote address. Panelists were: Dean Christie Que of UST College of Fine Arts & Design, Mr. Leo Ocampo, Faculty Member of the Institute of Religion, Education Supervisor of the Quezon City Schools Division, Ms.Marietta Caballero, and Dr. Julius Santiago, Chair of the Education Department, College of Education.
The Moderators for the Panel Discussion and the Open Forum were Ms. Petronila Garcia, retired School Supervisor, and Ms. Gloria V. Bien, Head Teacher VI, of Ramon Magsaysay
( Cubao ) High School.
The Certificates of Recognition and Appreciation were handed by Dr. Tangco and Fr. Gatela.
The Vice-President of CTGP, Dr. Evelyn Songco, delivered the Closing Remarks.

sabato 23 marzo 2019

UN - ONU - GENDER EQUALITY AND GENDER IDEOLOGY. PROTECTING WOMEN AND GIRLS



Statement by H.E. Archbishop Bernardito Auza
Apostolic Nuncio, Permanent Observer of the Holy See

At the Side Event entitled
“Gender Equality and Gender Ideology: Protecting Women and Girls”

United Nations, New York, 20 March 2019


Your Excellencies, Distinguished Panelists, Dear  Friends,
I am very happy to welcome you to this morning’s event on gender equality and gender ideology and the need to protect women and girls, which the Holy See is pleased to be sponsoring, together with the Heritage Foundation.
Each year the Economic and Social Council hosts the Commission on the Status of Women (CSW) to promote, report on and monitor issues relating to the political, economic, civil, social and educational rights of women. When the CSW first began meeting in 1947 in Lake Success, New York, there was a clear understanding of what it meant to be a woman. Even though over the course of the subsequent 62 years, there have been various debates among women from different continents and backgrounds over the goals and rights of women and the best means to achieve them, everyone knew to whom they were referring when they spoke, for example, about gender equality, violence against women, girls’ education, or equal pay for equal work. Even as recently as 2011, when the United Nations Entity for Gender Equality and the Empowerment of Women, also known as UN Women, was founded, everyone knew whom it was representing and whose cause it was seeking to advance: the approximately half of the human race born with the capacity for motherhood, with two X chromosomes, with particular physical, hormonal, and relational traits that distinguish them from the approximate other half of the human race, men.
That consensus has unfortunately been getting eroded due to the recent phenomenon of gender identity and gender ideology. Whereas before everyone knew what “woman” meant based on her bodily nature, now many proponents of gender ideology assert that bodily nature has nothing intrinsically to do with womanhood beyond how sex is “assigned” at birth. Womanhood, rather, is looked at as the way one thinks about oneself, or expresses oneself, and therefore, they argue, those who consider themselves women must be treated as women, regardless of biological nature at the cellular, endocrinological or reproductive levels, regardless of primary and secondary sexual characteristics, or other factors.
This way of looking at womanhood primarily as a self-identity independent of bodily considerations was raised at the beginning of this 63rd Session of the Commission on the Status of Women in the statement given by the LGBTI Core Group, delivered by the Permanent Representative of Norway, Ambassador Mona Juul. The Statement said that the LGBTI Core Group — an informal cross regional group of 28 Member States together with the UN High Commissioner for Human Rights, and the NGOs Human Rights Watch and Outright Action International — spoke explicitly about “transgender persons” whose “names and sex details in official documents do not match their gender identity or expression.” It said it “stands ready to work with all partners to ensure that all women and girls — no matter their sexual orientation, gender identity, gender expression and sex characteristics — have adequate and equal access to social protection systems, public services and sustainable infrastructure.”
The LGBTI Core Group was saying that the understanding of “women and girls” should be based on “gender identity or expression” rather than on their biological sex. This understanding of womanhood would likely have astonished the 15 original members of the CSW in 1947 and most of the delegates who have represented their governments and NGOs here each year since.
 Whereas 62 years ago, it was not necessary to ask the important preliminary question, “What is woman?,” because everyone everywhere had a clear and univocal understanding of what this meant, now, when that understanding is being challenged and many are seeking to stipulate a fundamental change in its meaning, the international community must ask it.
The reason is because so much depends on the answer, not only in terms of law, education, economy, health, safety, sports, language and culture, as we will hear about today from our speakers — Mary Hasson, Emilie Kao, Monique Robles and Ryan Anderson — but also in terms of basic anthropology, human dignity, human rights, marriage and family, motherhood and fatherhood, and the cause of women, men, and especially children. To substitute gender identity or expression for biological sex has enormous ramifications in all of these areas and for that reason we must, with courtesy and compassion, ask the perhaps uncomfortable questions because the answers matter.
Pope Francis, while emphatically encouraging Catholics and all people of good will to support, welcome, accompany and love all those whose gender identity does not match their biological sex, to affirm their human dignity and defend their fundamental human rights to be free of violence and unjust discrimination (October 2, 2016), at the same time has been very clear about the dangers to individuals and society flowing from gender ideology.
He says that the anthropological underpinnings of gender ideology, by denying the “difference and reciprocity in nature of a man and a woman,” by promoting a “personal identity and emotional intimacy radically separated from the biological difference between male and female,” ultimately makes human identity “the choice of the individual” and undermines the “anthropological basis for the family.” It is “one thing to be understanding of human weakness and the complexities of life,” he continues, “and another to accept ideologies that attempt to sunder what are inseparable aspects of reality.” We are called, he emphasized, “to protect our humanity, and this means, in the first place, accepting it and respecting it as it was created” (Amoris Laetitia, 56). Our sex, just like our genes, our race, our age, and other natural characteristics, are objective givens, not subjective choices.
In his encyclical on Care for our Common Home, Laudato Sì’, which has become perhaps the most commonly cited papal document in U.N. history since its 2015 release in anticipation of the Paris Agreement, he said, “Acceptance of our bodies … is vital for welcoming and accepting the entire world as a gift, … whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology. Moreover, valuing one’s own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different.” He added elsewhere, “The complementarity of man and woman …  is being questioned by the so-called gender ideology in the name of a more free and just society,” and stressed, “The differences between man and woman are not for opposition or subordination, but for communion and generation” (June 8, 2015). Rather than leading to a more free and just society, in other words, gender ideology hinders communion and generation between men and women. It’s a “step backwards,” because “the removal of [sexual] difference in fact creates a problem, not a solution” (April 15, 2015).
 When the natural, complementary duality of man and woman is called into question, the very notion of being — what it means to be human — is undermined. The body no longer is a defining element of humanity. The person is reduced to spirit and will and the human being almost becomes an abstraction until one discerns what nature one is or chooses what gender one wants to be. Pope Francis is particularly concerned about gender ideology being taught to children, so that boys and girls are encouraged to question, at the earliest ages of existence, whether they are a boy or girl and are told that gender is something one can choose (July 27, 2016). He has also expressed concern about cultural pressure, what he terms “ideological colonization,” being placed on countries, and cultures and individuals who resist this new and indeed radical anthropology.
So today at this event, we’re concerned with big and important questions about what it means to be human, what it means to be a woman, what is the best way to treat with compassion those whose self-identity does not correspond to their biological sex, how we should respond to challenges to impute the category of gender identity into legal protections based on sexual identity, and, within the Commission on the Status of Women, how best to protect and advance the cause and equality of women and girls.
 I thank you for coming and joining the conversation.



 

venerdì 22 marzo 2019

CONGO RD - JOURNEE DE L'EAU

MISSION ENSEMBLE POUR DONNER DE L'EAU A NOS FRERES.

Avec le Collège Maria Auxiliadora Petrolina et l'AFC nous vivons la journée de l'eau du 22 mars 2019 en priant pour nos frères qui manquent de l'eau. Nous remercions les bienfaiteurs italiens et américains qui ont pensé à notre population en nous donnant la possibilité d'avoir accès à l'eau potable dans les quartiers périphériques de chez nous. Merci pour tout. Que Dieu vous bénisse. La mission continue en donnant de l'eau.
P. Albert Kabuge

venerdì 15 marzo 2019

AMERICA LATINA - RUTA MAESTRA 25

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!

#YoAmoRutaMaestra
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 ..... 

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