EDUCATION PROFESSIONELLE ET PAIX

 

fr – it – en - es

EDUCATION PROFESSIONNELLE ET PAIX

Meilleures pratiques

 

Dans le cadre de ses rencontres le CCIC/UNESCO a organisé une table ronde internationale sur des témoignages avec le thème : "Insertion professionnelle des jeunes, facteur de paix"

Une occasion qui a rassemblé des membres des différentes organisations, et aussi l’UMEC-WUCT.

La présidente du CCIC, Mme Isabelle Chaperon, et quelques membres du Conseil d'Administration le père Albert Kabuge (représentant de l’UMEC-WUCT près de l’UNESCO), Giovanni Perrone (conseiller spécial de l’Union) ont été présents.

Tous ont eu la joie d'écouter les interventions de l'UNIAPAC avec Mr Rodrigo et les trois témoignages du Mexique avec Alejandra, du Burkina Faso avec Mr Alphonse Tapsoba et de la RD Congo avec Mme Solene Tshilobo.

Les projets et les bons pratiques présenté ont donné la possibilité de réfléchir sur le rol de l'intelligence artisanale, c’est-à-dire de la capacité humaine à créer en combinant savoir-faire manuel, expérience, sensibilité et créativité, souvent transmise de génération en génération. Elle unit « la tête, les mains et le cœur » pour aider les jeunes à conquérir la capacité de projeter, de réaliser des activités utiles à la société et à soi-même, à s'opposer à la standardisation, à développer la créativité et l’esprit de service.  Elle représente une union entre tradition et innovation, où la technologie (y compris l'IA) devient un outil au service du savoir-faire humain, et au territoire.

 L'UMEC/WUCT se réjouit de cette rencontre qui nous appelle tous à être des acteurs de paix dans le quotidien par nos gestes. Ensemble encourageons et soutenons les jeunes pour la paix en les aidant à avoir accès au monde du travail car ils sont les responsables de ce monde d'aujourd'hui et du futur. Eduquer à la paix c'est éduquer pour un monde meilleur. 

Nous publions les diapos de M.me Solene Thilobo et de m. Alphonse Tapsoba.

Nous prions, aussi, le membres de l’UMEC-WUCT de nous envoyer des projets réalisés, pour la publication sur notre blog.

EDUCAZIONE PROFESSIONALE E PACE

Le buone pratiche

Nell'ambito dei suoi periodici incontri, la CCIC/UNESCO ha organizzato una tavola rotonda internazionale di testimonianze sul tema: "L'inserimento professionale dei giovani, fattore di pace".

Un'occasione che ha riunito membri di diverse organizzazioni, tra cui anche l'UMEC-WUCT.

Erano presenti la presidente del CCIC, Isabelle Chaperon, e alcuni membri del Consiglio di amministrazione; padre Albert Kabuge (rappresentante dell'UMEC-WUCT presso l'UNESCO), Giovanni Perrone (consigliere speciale dell'Unione).

Interessanti tutti gli interventi. Sono sate molto apprezzate le presentazioni dell'UNIAPAC con  Rodrigo e le tre testimonianze del Messico con M. Alejandra, del Burkina Faso con  Alphonse Tapsoba e dalla Repubblica Democratica del Congo con Solene Tshilobo.

I progetti e le buone pratiche presentati hanno offerto l'occasione per riflettere sul ruolo dell'intelligenza artigianale, ovvero la capacità umana di creare combinando manualità, esperienza, sensibilità e creatività, spesso tramandata di generazione in generazione.

Essa unisce "testa, mani e cuore" per aiutare i giovani a sviluppare la capacità di progettare, a svolgere attività utili alla società e a se stessi, a resistere alla standardizzazione e a coltivare creatività e spirito di servizio, a migliorare la qualità della vita. Perciò,  rappresenta un'unione tra tradizione e innovazione, dove la tecnologia (compresa l'intelligenza artificiale) diventa uno strumento al servizio del saper fare umano e della comunità locale.

L'UMEC/WUCT ha accolto con favore questo incontro, che invita tutti a essere agenti di pace nella nostra vita quotidiana attraverso le nostre azioni. Infatti, insieme, incoraggiamo e sosteniamo i giovani ad  essere "artigiani di pace",  aiutandoli ad accedere al mondo del lavoro, poiché essi sono responsabili del mondo di oggi e del futuro. Educare alla pace significa educare a costruire un mondo migliore.

Pubblichiamo le diapositive di Solene Thilobo e di Alphonse Tapsoba.

Chiediamo, inoltre, ai membri dell'UMEC-WUCT di inviarci i loro progetti realizzati, per la pubblicazione  sul nostro blog.

 

PROFESSIONAL EDUCATION AND PEACE

The best practices

As part of its meetings, the CCIC/UNESCO organised an international round table on testimonies with the theme: "Professional integration of young people, a factor for peace"

An occasion that brought together members of different organizations, and also UMEC-WUCT.

The president of the CCIC, Ms. Isabelle Chaperon, and some members of the Board of Directors, Father Albert Kabuge (representative of UMEC-WUCT to UNESCO), Giovanni Perrone (special advisor to the Union) were present.

Everyone enjoyed listening to the presentations from UNIAPAC with Mr. Rodrigo and the three testimonies from Mexico with Alejandra, Burkina Faso with Mr. Alphonse Tapsoba and the Democratic Republic of Congo with Ms. Solene Tshilobo.

The projects and best practices presented provided an opportunity to reflect on the role of artisanal intelligence, that is, the human capacity to create by combining manual skills, experience, sensitivity, and creativity, often passed down from generation to generation. It unites "head, hands, and heart" to help young people develop the ability to plan, to carry out activities useful to society and themselves, to resist standardization, and to cultivate creativity and a spirit of service. It represents a union between tradition and innovation, where technology (including AI) becomes a tool at the service of human know-how and the local community.

UMEC/WUCT welcomes this meeting, which calls upon us all to be agents of peace in our daily lives through our actions. Together, let us encourage and support young people for peace by helping them access the world of work, for they are responsible for the world of today and the future. Educating for peace is educating for a better world.

We are publishing the slides from Ms. Solene Thilobo and Mr. Alphonse Tapsoba.

We also ask the members of UMEC-WUCT to send us their completed projects for publication on our blog.

 

EDUCACIÓN PROFESIONAL Y PAZ

Mejores prácticas

En el marco de sus reuniones, el CCIC/UNESCO organizó una mesa redonda internacional sobre testimonios con el tema: «La inserción profesional de los jóvenes, un factor de paz».

Una ocasión que reunió a miembros de diferentes organizaciones, y también a UMEC-WUCT.

Estuvieron presentes la presidenta del CCIC, Sra. Isabelle Chaperon, y algunos miembros del Consejo de Administración, el Padre Albert Kabuge (representante de la UMEC-WUCT ante la UNESCO), Giovanni Perrone (asesor especial de la Unión).

Todos disfrutaron escuchando las presentaciones de UNIAPAC con el Sr. Rodrigo y los tres testimonios de México con Alejandra, Burkina Faso con el Sr. Alphonse Tapsoba y la República Democrática del Congo con la Sra. Solene Tshilobo.

Los proyectos y las mejores prácticas presentados brindaron la oportunidad de reflexionar sobre el papel de la inteligencia artesanal, es decir, la capacidad humana de crear combinando habilidades manuales, experiencia, sensibilidad y creatividad, a menudo transmitida de generación en generación. Esta inteligencia artesanal une mente, manos y corazón para ayudar a los jóvenes a desarrollar la capacidad de planificar, realizar actividades útiles para la sociedad y para sí mismos, resistir la estandarización y cultivar la creatividad y el espíritu de servicio. Representa una unión entre tradición e innovación, donde la tecnología (incluida la IA) se convierte en una herramienta al servicio del saber hacer humano y de la comunidad local.

UMEC/WUCT acoge con satisfacción esta reunión, que nos convoca a todos a ser agentes de paz en nuestra vida diaria mediante nuestras acciones. Juntos, animemos y apoyemos a los jóvenes por la paz, ayudándolos a acceder al mundo laboral, pues son responsables del mundo de hoy y del futuro. Educar para la paz es educar para un mundo mejor.

Publicamos las diapositivas de la Sra. Solene Thilobo y del Sr. Alphonse Tapsoba.

También pedimos a los miembros de UMEC-WUCT que nos envíen sus proyectos completados para publicarlos en nuestro blog.

BURKINA FASO

RD CONGO

 

 

 

 

 

 

WE ARE COMMITTED

 

 Volunteer, the army 

of "despite"

On World Volunteer Day, we dedicate our website's homepage to them, with the "ten words" that are the driving forces of volunteerism today. It's our "thank you" to the 4.7 million Italians who give freely for others and for the common good: today, despite everything. The ten words are taken from the November magazine, "Volunteer, why do you do it?": a forceful issue that forcefully defends the rationale and meaning of "we commit ourselves." Together, they represent a sort of modern-day rewriting of the beautiful text written by Don Primo Mazzolari in 1949, which we reproduce here in its original version.

 

by Sara De Carli

 

Research has been telling us for some years now that voluntary action is no longer motivated by solidarity. In an age marked by impotence, "wanting to change the world" mostly sounds like utopia. And if there are those who choose... Rage -bite as "word of the year , " we say that volunteering is the most powerful antidote to anger, cynicism, and resignation. As Riccardo Guidi writes in VITA , "volunteering is one of the most valuable collective strategies for responding to frustration through care." And as Andrea Cardoni reminded us , quoting the poet Angelo Maria Ripellino during the magazine presentation we held in Florence, "we are all 'despites,' buffeted by the wind, trying to resist the suffering of life."

The issue of VITA dedicated to volunteers, "Volunteer, why do you do it?" , is a stand-up issue: a choice of sides and a huge "thank you" to the millions of volunteers in Italy who, every day, dedicate themselves to others and the common good. On World Volunteer Day, we dedicate our website's homepage to them, featuring the "ten words" that today represent the driving forces of volunteering: from "community" to "frustration," from "desire" to "imagination."

Ten signatures reflecting on the new drivers of volunteering

Together, they represent a sort of modern-day rewriting of the beautiful and ever-timely text that Don Primo Mazzolari wrote in 1949, "Our Commitment ," here in the original version shared by the Don Primo Mazzolari Foundation. Let's start from here, let's start from ourselves.

Our commitment

We are committed

us and not the others

only us and not others

neither he who is above nor he who is below

neither those who believe nor those who do not believe.

We are committed

without expecting anyone else to make any commitment to us or on our behalf, like us or otherwise.

 We are committed

without judging those who don't make an effort

without accusing those who don't commit themselves

without condemning those who don't commit themselves

without trying because he doesn't commit

without giving up because others don't.

We know that we can do nothing about anyone, nor do we want to force anyone's hand, devoted as we are and as we intend to remain to the free movement of every spirit rather than to the success of ourselves or our convictions.

The world moves if we move it changes if we change it becomes new if someone becomes a new creature it becomes barbaric if we unleash the beast that is in each of us

We can do nothing about our world, about this reality that is our outside world, poor as we are and as we intend to remain, nameless. If we feel we have power over something—and we firmly desire it—it is over ourselves, over ourselves alone.

The world moves if we move

it changes if we change

it becomes new if someone becomes a new creature

it becomes barbaric if we unleash the beast that is in each of us.

The new order begins if someone makes an effort to become a new man.

Spring begins with the first flower

the night with the first star

the river with the first drop of water

love with the first dream.

We are committed 

Why…

We know exactly why we are committed : but we don't want to know, at least at this first moment , according to a reasoned procedure, the only one that satisfies many even when they don't understand , precisely when they don't understand.

We know this and we say it to ourselves more than to others:

We are committed 

because we couldn't help but try.

There is someone or something within us—an instinct, a reason, a calling, a grace—stronger than ourselves.

In the most dire moments, we orient ourselves by calls whose origin is unclear, but which constitute the surest certainty, the only certainty amidst the general disorientation. The spirit can also open a path through the resistance of our selfishness in this way, preparing us for those new, continuous obediences that can be imposed in each of us by conscience, reason, and faith.

We are committed 

To find meaning in life, in this life, in our life, a reason that isn't one of the many reasons we know well and that don't capture our hearts, a usefulness that isn't one of the usual traps generously offered to young people by practical people. We only live once, and we don't want to be "tricked" in the name of any petty interest.

we are not interested in career

we don't care about money

We are not interested in women if you present them to us as females only.

We are not interested in the success of ourselves or our ideas

we are not interested in going down in history.

marble scares us. 

We are not interested in being heroes or traitors before men if it costs us our loyalty to ourselves.

We are interested

to lose ourselves for something or someone who will remain even after we have passed and who constitutes the reason for our finding each other.

we are interested

to carry an eternal destiny through time

to feel responsible for everything and everyone

to set out, even through long wanderings, towards Love, which has spread a smile of poetry over every creature, from the flower to the child, from the star to the maiden, which makes us pensive before a cradle and waiting before a coffin.

We are committed not to rearrange the world, not to remake it to measure, but to love it.

We are committed

not to reorder the world

not to remake it to measure

but to love him

to love

even what we cannot accept

even that which is not lovable

even the one who seems to refuse love

because behind every face and under every heart there is, together with a great thirst for love, the face and heart of Love .

We are committed

because we believe in Love,

the only certainty that fears no comparison,

the only one that is enough to make us totally committed.

 

The source of the quotation is P. Mazzolari, Impegno con Cristo , critical edition edited by G. Vecchio, EDB, Bologna, 2007

 

MUT IST GEFRAGT ! COURAGE IS NEEDED !

 

DE-EN-FR-ES-IT

VkdL Info No. 6 / 2025

 

Liebe Leserin, lieber Leser! Das Jubiläumsjahr 2025 bildet für den VkdL eine Selbstvergewisserung im Hinblick auf sein katholisches Erbe, aber auch hinsichtlich einer verantwortbaren Vision für die Zukunft: Es gibt auch heute, 140 Jahre nach der Gründung des Lehrerinnenvereins, viel zu tun für katholische Pädagoginnen — egal, ob sie in der Kinderfrühbetreuung, an einer der verschiedenen Schularten oder an der Hochschule tätig sind.

Das christliche Menschenbild droht einer technokratischen Funktionalität und einer

inhumanen Digitalisierung untergeordnet zu werden, die langfristig die Würde des Menschen als Gottes Ebenbild bedroht. Mut ist gefragt!

E. P  

 Dear Reader, The anniversary year 2025 represents a period of self-reflection for the VkdL (Association of Catholic Women Teachers) with regard to its Catholic heritage, but also with regard to a responsible vision for the future: Even today, 140 years after the founding of the association, there is much to be done for Catholic women teachers—whether they work in early childhood education, at one of the various types of schools, or at universities.

The Christian understanding of humanity is in danger of being subordinated to technocratic functionality and an inhumane digitalization that, in the long term, threatens the dignity of humankind as created in God's image. Courage is needed!

I E. P

 Cher lecteur, l’année anniversaire 2025 représente un temps de réflexion pour la kdL (Association des enseignantes catholiques),

concernant son héritage catholique, mais aussi une vision responsable de l’avenir : aujourd’hui encore, 140 ans après la fondation de l’association, il reste beaucoup à faire pour les enseignantes catholiques, qu’elles travaillent dans l’éducation préscolaire, dans divers types d’établissements scolaires ou à l’université.

La conception chrétienne de l’humanité risque d’être subordonnée à une fonctionnalité technocratique et à une numérisation inhumaine qui, à long terme, menace la dignité humaine créée à l’image de Dieu. Il nous faut du courage !

I E. P

 Caro Lettore, l'anno 2025 rappresenta un periodo di riflessione per la VkdL (Associazione delle Insegnanti Cattoliche) riguardo alla sua eredità cattolica, ma anche rispetto a una visione responsabile per il futuro: anche oggi, 140 anni dopo la fondazione dell'associazione, c'è molto da fare per le insegnanti cattoliche, che lavorano nell'educazione della prima infanzia, in uno dei vari tipi di scuola o nelle università.

La comprensione cristiana dell'umanità rischia di essere subordinata alla funzionalità tecnocratica e a una digitalizzazione disumana che, a lungo termine, minaccia la dignità dell'uomo creato a immagine di Dio. Ci vuole coraggio!

I E. P

 Estimada lectora: El año del aniversario 2025 representa un período de autorreflexión para la VkdL (Asociación de Profesoras Católicas) en relación con su legado católico, pero también con una visión responsable de futuro: Incluso hoy, 140 años después de la fundación de la asociación, hay mucho por hacer por las profesoras católicas, ya sea que trabajen en educación infantil, en diversos tipos de escuelas o en universidades.

La comprensión cristiana de la humanidad corre el riesgo de quedar subordinada a la funcionalidad tecnocrática y a una digitalización inhumana que, a largo plazo, amenaza la dignidad de la humanidad, creada a imagen de Dios. ¡Se necesita valentía!

I E. P

        VkdL INFO

VENITE ADOREMUS - fr-en-es-it

 

NOEL 2025

 MESSAGE DE L’ARCHEVEQUE DOLLMANN

 Venez adorons le Seigneur, venez accueillons la lumière pour nos vies

 

Au terme de l’année du jubilé

Noël 2025 coïncide avec la fin de l’année sainte qui sera clôturée dans chaque diocèse à la fête de la Sainte-Famille le 28 décembre et à Rome le 6 janvier par la fermeture de la porte sainte. C’est l’occasion de faire mémoire des célébrations et des pèlerinages, des rencontres et des catéchèses qui nous ont permis de fortifier notre foi dans le Christ qui a porté la lumière du salut au monde. En posant un regard d’action de grâce sur l’année jubilaire, nous sommes interrogés en ce temps de Noël sur notre disponibilité à accueillir la lumière du Christ dans nos vies.

 Accueillir la lumière du Christ dans le monde

« Adeste fideles, accourez fidèles…Venez adorons le Seigneur », ce cantique de Noël composé au XVII^e siècle retentit aux quatre coins du monde dans les églises comme dans les magasins. Au-delà de la beauté de la mélodie, il nous invite à la conversion : « Venez adorons le Seigneur ! », et comme le précise la version française : « En lui viens reconnaître ton Dieu, ton Sauveur ».

L’Enfant-Dieu dans sa fragilité et sa petitesse vient frapper à la porte de tous les cœurs, petits et grands, et les inviter à accueillir sa lumière de paix et de vie.

 Serviteur de la lumière du Christ

Devant Dieu fait enfant, nous ne pouvons plus nous résigner. Ses bras grands ouverts nous indiquent qu’il est toujours possible de nous réconcilier avec nos engagements et nos choix de vie. En cherchant à y demeurer fidèles, nous permettons à Dieu d’éclairer les cœurs de sa présence, même dans les enfers de ce monde. C’est le témoignage que nous laissent les 51 martyrs français, religieux, séminaristes et laïcs, proclamés bienheureux le 13 décembre 2025, à la cathédrale Notre-Dame de Paris. Ils sont morts « en haine de la foi » sous le régime nazi entre 1944 et 1945.

Ces martyrs de l’espérance nous renvoient à notre mission de baptisés, celle de porter la lumière du Christ venu en notre chair, à ceux que nous côtoyons dans nos lieux de vie et de travail.

 +Vincent Dollmann

 Archevêque de Cambrai, Assistent Ecclésiastique UMEC-WUCT

 Christmas 2025

MESSAGE FROM ARCHBISHOP DOLLMANN

 Come, let us worship the Lord; 

come, let us welcome the light into our lives.

 At the end of the jubilee year

Christmas 2025 coincides with the end of the Holy Year, which will conclude in each diocese on the Feast of the Holy Family on December 28 and in Rome on January 6 with the closing of the Holy Door. This is an opportunity to remember the celebrations and pilgrimages, the encounters and catechesis that have strengthened our faith in Christ, who brought the light of salvation to the world. Looking back with thanksgiving on the Jubilee Year, we are called upon, at this Christmas time, to reflect on our readiness to welcome the light of Christ into our lives.

 Welcoming the light of Christ into the world

" Adeste" “Fellow , faithful ones, come quickly… Come, let us adore the Lord,” this Christmas carol, composed in the 17th ^century , resounds in churches and shops around the world. Beyond the beauty of its melody, it invites us to conversion: “Come, let us adore the Lord!” and, as the French version specifies: “In him, come and recognize your God, your Savior.”

The Child-God, in his fragility and smallness, comes knocking at the door of all hearts, young and old, and invites them to welcome his light of peace and life.

Servant of the light of Christ

Before God made child, we can no longer resign ourselves. His open arms show us that it is always possible to reconcile ourselves with our commitments and life choices. By striving to remain faithful to them, we allow God to illuminate our hearts with his presence, even in the hells of this world. This is the testimony left to us by the 51 French martyrs—religious, seminarians, and lay people—proclaimed blessed on December 13, 2025, at Notre-Dame Cathedral in Paris. They died “in hatred of the faith” under the Nazi regime between 1944 and 1945.

These martyrs of hope remind us of our mission as baptized Christians: to bring the light of Christ, who came in our flesh, to those we encounter in our living and working environments.

 +Vincent Dollmann

 Archbishop of Cambrai, Ecclesiastical Assistant UMEC-WUCT

 Navidad 2025

MENSAJE DEL ARZOBISPO DOLLMANN

 Venid, adoremos al Señor; venid, acojamos la luz en nuestras vidas.

 Al final del año jubilar

La Navidad de 2025 coincide con el fin del Año Santo, que concluirá en cada diócesis con la festividad de la Sagrada Familia, el 28 de diciembre, y en Roma, el 6 de enero, con el cierre de la Puerta Santa. Esta es una oportunidad para recordar las celebraciones y peregrinaciones, los encuentros y la catequesis que han fortalecido nuestra fe en Cristo, quien trajo la luz de la salvación al mundo. Al recordar con gratitud el Año Jubilar, estamos llamados, en esta Navidad, a reflexionar sobre nuestra disposición a acoger la luz de Cristo en nuestras vidas.

 Acogiendo la luz de Cristo en el mundo

" Adeste" «Compañeros , fieles, vengan pronto… Vengan, adoremos al Señor», este villancico, compuesto en el ^{siglo XVII} , resuena en iglesias y tiendas de todo el mundo. Más allá de la belleza de su melodía, nos invita a la conversión: «¡Vengan, adoremos al Señor!» y, como especifica la versión francesa: «En él, vengan y reconozcan a su Dios, su Salvador».

El Niño-Dios, en su fragilidad y pequeñez, llama a la puerta de todos los corazones, jóvenes y viejos, y los invita a acoger su luz de paz y de vida.

 Siervo de la luz de Cristo

Ante Dios hecho niño, ya no podemos resignarnos. Sus brazos abiertos nos muestran que siempre es posible reconciliarnos con nuestros compromisos y decisiones de vida. Al esforzarnos por permanecer fieles a ellos, permitimos que Dios ilumine nuestros corazones con su presencia, incluso en los infiernos de este mundo. Este es el testimonio que nos dejaron los 51 mártires franceses —religiosos, seminaristas y laicos— proclamados beatos el 13 de diciembre de 2025 en la Catedral de Notre Dame de París. Murieron «por odio a la fe» bajo el régimen nazi entre 1944 y 1945.

Estos mártires de la esperanza nos recuerdan nuestra misión como cristianos bautizados: llevar la luz de Cristo, que vino en nuestra carne, a quienes encontramos en nuestros entornos de vida y de trabajo.

 +Vincent Dollmann

 Arzobispo de Cambrai, Asistente Eclesiástico UMEC-WUCT

 Natale 2025

MESSAGGIO DELL'ARCIVESCOVO DOLLMANN

 Venite, adoriamo il Signore; venite, accogliamo la luce nelle nostre vite.

 Alla fine dell'anno giubilare

Il Natale 2025 coincide con la fine dell'Anno Santo, che si concluderà in ogni diocesi con la festa della Sacra Famiglia, il 28 dicembre, e a Roma il 6 gennaio con la chiusura della Porta Santa. È un'occasione per ricordare le celebrazioni e i pellegrinaggi, gli incontri e le catechesi che hanno rafforzato la nostra fede in Cristo, che ha portato al mondo la luce della salvezza. Guardando con gratitudine all'Anno Giubilare, siamo chiamati, in questo tempo natalizio, a riflettere sulla nostra disponibilità ad accogliere la luce di Cristo nelle nostre vite.

 Accogliere la luce di Cristo nel mondo

" Adeste" “Fratelli , fedeli, venite presto… Venite, adoriamo il Signore”, questo canto natalizio, composto nel XVII ^secolo , risuona nelle chiese e anche nei negozi di tutto il mondo. Oltre alla bellezza della sua melodia, ci invita alla conversione: “Venite, adoriamo il Signore!” e, come specifica la versione francese: “In lui, venite e riconoscete il vostro Dio, il vostro Salvatore”.

Il Dio Bambino, nella sua fragilità e piccolezza, bussa alla porta di tutti i cuori, grandi e piccini, e li invita ad accogliere la sua luce di pace e di vita.

 Servitore della luce di Cristo

Davanti a Dio fatto bambino, non possiamo più rassegnarci. Le sue braccia aperte ci mostrano che è sempre possibile riconciliarci con i nostri impegni e le nostre scelte di vita. Sforzandoci di rimanervi fedeli, permettiamo a Dio di illuminare i nostri cuori con la sua presenza, anche negli inferni di questo mondo. Questa è la testimonianza lasciataci dai 51 martiri francesi – religiosi, seminaristi e laici – proclamati beati il 13 dicembre 2025 nella cattedrale di Notre-Dame a Parigi. Morirono “in odio alla fede” sotto il regime nazista tra il 1944 e il 1945.

Questi martiri della speranza ci ricordano la nostra missione di cristiani battezzati: portare la luce di Cristo, venuto nella nostra carne, a coloro che incontriamo nei nostri ambienti di vita e di lavoro.

 +Vincent Dollmann

 Arcivescovo di Cambrai, Assistente Ecclesiastico UMEC-WUCT

 Immagine

NIGERIA EMERGENCY

 

Nigeria's "kidnapping factory"

 from jihadism to mafia crime

Attacks on Christian churches and schools

 and kidnapping of teachers and students

Hundreds of "missing" students

Schools closed to avoid risk

UMEC-WUCT stands with its Colleagues in Nigeria and wishes an end to All Violent Acts

The federal government has failed to respond first to Boko Haram's actions, the persecution of believers, and now to the gangs. And only yesterday did the president declare a "national emergency" due to kidnappings.

 

-         by GIULIO ALBANESE

-          The current Nigerian landscape is characterized by a highly complex and stratified geography of violence, a heterogeneous set of dynamics that defies reductive interpretations and sensationalist media narratives. Among the most significant manifestations of this complexity is the phenomenon of kidnapping, which has evolved over the past two decades into a form of parallel economy and, simultaneously, a symbolic and operational device of power. Analyzing the transformations underway in West Africa's largest country means recognizing the inadequacy of an interpretative approach limited to jihadism: kidnapping today constitutes a tool adopted by a variety of actors, situated within interconnected social, political, and cultural frameworks.

International media narratives often tend to associate kidnappings with the operations of extremist Islamist militias active in the northeast of the country, starting with the infamous Boko Haram and its offshoots. Undoubtedly, these armed groups use kidnappings as a weapon of terror, a source of funding, and a propaganda tool. Their incursions into villages in Borno, Yobe, and Adamawa , as well as attacks on schools, have left an indelible mark on collective memory, fueling a widespread climate of fear and distrust of institutions. The 2014 Chibok schoolgirl kidnapping —which brought an already deeply rooted tragedy to the global stage—is just one of the most emblematic cases. The targeting, and to some extent continuing to target (given the movement's smaller reach), Christian communities responds to a logic parallel to "traditional" persecution, but is no longer the primary objective of their actions.

An anti-Christian perspective

Limiting ourselves to this perspective of deplorable anti-Christian activity (much more limited in the last five years but no less serious, as demonstrated by the kidnappings of numerous priests and pastors), however, would be to ignore a substantial part of the picture. In many regions of Nigeria, kidnappings are now perpetrated also—and sometimes primarily—by armed gangs lacking a religious ideology, motivated instead by a combination of social marginalization, structural poverty, systemic corruption, and competition for control of resources. Active primarily in the northwest, in the states of Kaduna, Zamfara , Katsina, Sokoto, and Niger, these organizations pursue no theocratic ambitions: rather, they build a predatory economy fueled by the security vacuum and the fragility of territorial control. The terrain on which these dynamics thrive is a long-term socioeconomic crisis, marked by extremely high levels of youth unemployment, inefficient public administration, and the misuse of the nation's immense wealth—oil, gas, coal, zinc, fertile lands—concentrated in the hands of a select few. In this context, kidnapping becomes a veritable market: farmers, traders, travelers, and students become commodities, kidnapped for ransoms that fuel a vicious cycle of violence and impunity. Furthermore, the line between organized crime and armed militancy is often blurred: tactical alliances, temporary collaborations, and the exchange of weapons and information make the borders extremely porous.

Anthropological and historical dimension of conflicts

A particularly relevant aspect concerns the anthropological and historical dimension of conflicts in Nigeria. The country, populated by approximately 230 million people, is an ethnic and cultural archipelago where competition for land and agricultural resources overlaps with tensions between pastoral and agrarian communities—often simplified as a clash between "Fulani" and "non-Fulani," when the reality is actually much more complex. In many of these areas, the proliferation of small arms and the weakening of traditional mediation structures have favored the transformation of local conflicts into systemic violence. At the root of the kidnappings lies a multifaceted system of insecurity, involving multiple actors. The government's response—varying between military repression and attempts at negotiation—has proven ineffective. And only yesterday, after more than 350 kidnappings in ten days, the president declared a national "security" emergency regarding the phenomenon.

Widespread corruption erodes public trust and delegitimizes any institutional intervention. Local communities, largely left to their own devices, develop autonomous forms of self-defense, giving rise to civilian militias that, though born for protective purposes, risk adding further levels of violence to an already extremely complex landscape. Ordinary people pay the highest price: broken families, traumatized children, communities forced to flee their homes. A young, vibrant, and energetic country finds itself living with the fear of travel, school, and the daily routine that elsewhere is taken for granted. Yet, despite the severity of the phenomenon, Nigeria cannot be defined solely by its wounds. It is also a place of extraordinary resilience, animated by community networks, civil organizations, religious authorities, and traditional figures who promote dialogue, reconciliation, and the protection of the most vulnerable. Christians first and foremost, especially in the central and southern states where attacks on priests continue, almost exclusively for extortion. Authentically narrating the phenomenon of kidnappings in Nigeria therefore means rejecting binaries—jihadists on one side, defenseless populations on the other—and acknowledging the coexistence of multiple Nigerias: that of globalized and dynamic metropolises, that of marginalized rural areas, that of young people seeking a future, and that of those who, deprived of alternatives, are sucked into the market of violence. Only by recognizing this complexity is it possible to grasp the true drama of a country that demands to be heard and understood before being overwhelmed by judgments and reactions.

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