Noticias de URIALC

Prayer for Unity and Diversity

Last October 24, in Quito we met a group of ten people in the living room of the New Life Foundation. The participants were Catholics and Evangelicals of various denominations. For two hours a group of adults and young people talked and prayed for unity and diversity. They asked me to make a comment about the Declaration of Unity and how we could apply it in Ecuador through the various confessions that were represented. It was interesting the dialogue and the reflection that took place after my reflection, we talked for two hours. In the end we focus on the theme of spiritual citizenship and the difference between religion and spirituality. I think this group will be the basis of the new chapter of URI in Quito, as were summoned to reconvene in November to continue the discussion group.

Fraternally, Víctor Rey Member of the Spiritual Forum of Santiago CC quinaroa-dia-pazx96 quinaroa-dia-pazx96 quinaroa-dia-pazx96



Caracas, Venezuela. October 18, 2017. "Children in a World of Peace", is a project of Community Service attached to the Faculty of Economic and Social Sciences of the Central University of Venezuela, has been developed by the Chair Luis Dolan FaCES since the year 2009 to the present; He specializes in Interreligious and Intercultural Studies to build Peace. The mission of this project is to educate students on values, integrity and socio-educational participation, transmitting and encouraging healthy coexistence to respond to the notorious need in our current society to strengthen - from an early age - family and citizen education in terms of training for harmonious coexistence. The main objective of this work is "Educate families and communities in mutual respect, dialogue, fraternal solidarity, cooperation, trust, justice, tolerance and peace", so this project offers a space for our children to have the opportunity to learn and practice values for coexistence, which will help them to acquire self-discipline, healthy relationship habits, as well as to internalize principles of self-esteem and solidarity.

To start the formation of the Community Service project "Children in a World of Peace" we have the valuable contributions of the Educational Values for Living Program (VpVPE) coordinated by the International Association of Values for Living Education (ALIVE International), a non-profit organization of profit supported by UNESCO and a large number of other organizations, agencies, government agents, foundations, community groups and individuals, thus developing an interactive and interactive program to provide students with skills, knowledge and tools to create an atmosphere based on values and be transmitted to young people through various Values Activities for Living.

In this sense, on October 9, 10 and 11, 2017 the formation of Cohort I-2017 began, the opening ceremony was in charge of Dr. Enoé Texier, Academic Tutor of the Project who addressed the students about the importance of the work of URI, the Luis Dolan Chair and the Circle of Cooperation for Dialogue, Caracas, Venezuela, within the current historical horizon where violence and wars fill the world stage, due to its commitment to the transmission of perennial human values for citizen coexistence and the construction of the Culture of Peace. Lic. Jeimy Henriquez, Project Coordinator, welcomed the participants, explained the background and provided the Program's instructions and the corresponding logistical information. The sessions were held at the Central University of Venezuela, in the Multiple Uses Room of the Faculty of Economic and Social Sciences. The first training module, called: "Values to Live", dictated by the teacher and Coach Estela Gavidia. We have 27 students from the Schools of Administration and Accountancy, International Studies, Anthropology, Economics and Social Work.

This module offered the students a set of ideas, approaches, proposals and experiences to promote the work of values in the educational community, inspire all the students that are being trained as educators to experience the values in the school or in any educational field where the project will be executed. Activities and proposals were presented to create an environment conducive to live and share values.

Afterwards, practical experiences were shown and carried out that sought to promote values as fundamental contents in education. Through these experiences, the student can build a true process of educational innovation based on values. This module provided a first orientation, analysis and reflection of personal growth, seeking as a result to act positively in the community.

To give continuity to the execution of the project, on Friday, October 20, Facilitator Marina Tirado Misle Zen Buddhist Monastery and Zen Bodai Shin Center Director carried out the module of "Full Attention for Children, Girls and Young People". The main intention of these activities was to stimulate situations where they come into contact with the "inner self", through awareness and the development of mindfulness; improve concentration attention and ability to live in the present; to develop a sense of security in oneself, respect for one's own rhythm and that of others; welcome emotions, develop body awareness of the body through the practice of observation and attention to your breathing.

We completed the preparation with the module called "Young Peacebuilders", at the headquarters of the Soka Gakkai International of Venezuela, located in the Palos Grandes, City of Caracas. This worldwide organization has a presence in 192 countries and brings together the lay practitioners of Nichiren Buddhism. In Venezuela, it was founded on April 14, 1973 and is currently composed of more than 4,500 members. The purpose of this preparation was to integrate and sensitize the students to carry out various activities to promote messages and actions for peace. He started with a brief history and basic foundations of the practice of Nichiiren Buddhism, continuing with a talk that highlighted the contributions for peace that have been offered by figures such as Mahatma Gandhi, Martin Luther King and Daisaku Ikeda, who have been fundamental pillars for decades for build a culture of peace, cultural and religious tolerance. To end with a series of educational exhibitions, didactic workshops and reflection.

Download the report here


Day of Eradication of Poverty

REPORT OF Activities

URI Latin America and The Caribbean

As we promised we did our efforts to join World Bank Campaign to En Poverty during the celebration of End Poverty Day on October 17th 2017:

1) Writing a blog or OpEd on End Poverty Day and sharing it with us as part of our online collaboration platform:

Two articles we received from URI Cooperation Circles from Argentina and Venezuela, we did the English translation and sent to you: 1.1.- Political and social pillars to eradicate poverty Written by: Christián Barros Méndez Trongé Bridge Builders URI CC – Buenos Aires, Argentina 1.2.- Poor but Happy. Culture and Sloth in Venezuela Written by: Prof. Samuel Hurtado S. Central University of Venezuela Luis Dolan Chair Interreligious and Intercultural Dialogue Studies for Peace and Cooperation Circle for Dialogue URI CC Caracas, Venezuela

2) Joining your digital and social campaign and sharing #endpoverty messages Social media report: 2.1.- In our networks Instagram: @Urilatinoamerica and Twitter: @urialc posted the following images and a video prepared by a member of URI CC Misiones Unidas de Argentina using the tags #EndPoverty #Findelaporbreza #17Oct and making reference to the official accounts of the networks of the World Bank: @bancomundial @BancoMundialLAC

2.2.- Susana Bello, a member of the CC Misiones Unidas de Argentina who works as a Hospital Clown, shared this beautiful video for the International Day for the Eradication of Poverty. 3) Participating in community service.- 3.1- At October, 17, 2017 Salette Aquino, URI Global Trustee on behalf of CC Campinas, Brazil, was at an activity for the poverty eradication on the house of a family with 5 children. The house is on a surround region of Campinas, Brazil. This is a concrete action donating extra building materials for them to finish a bathroom in their house, which we had helped building so far.

3.2.- The Community Project: "Children in a World of Peace" from Luis Dolan´s Chair, Faculty of Economics and Social Sciences of Central University of Venezuela, with the partnership of URI CC for Dialogue, which is Coordinated by Jeimy Henríquez and Tutored academically by myself, Dra. Enoé Texier, is right now in the process of teaching a group of students as Facilitators of the Values´ Workshops for children, I asked them to support the World Bank's Campaign on the occasion of the International Day dedicated to End of Poverty, October 17th, and some of them accepted moved by the humanitarian crisis that we are living in Venezuela since years ago that have people starving and searching in garbage on streets to find something to eat.


Four students from the School of International Studies of the Central University of Venezuela who are currently trained as Facilitators of the Values Workshop for Peaceful Citizens Coexistence answered the Call and volunteered did on October 17th a tour of Squares and Boulevards located in the adjacent geographical areas to the University. Due to the fact we daily find in our streets very poor people lacking basic food and scavenging in the garbage to get some crumb for their food survival, our students freely spent hours of their lives to give sandwiches and juices duly packed with messages: TODAY FOR YOU MAYBE TOMORROW FOR ME and HELPING THE NEEDY helping our fellow citizens who wander hungry the streets.

They left from the Central University and the circuit covered was: Square Las Tres Gracias, Avenue Los Ilustres, Central Boulevard to Square Los Símbolos, Square los Proceres, neighborhoods Santa Monica and Los Chaguaramos walking for around for a few hours.

Among the stories the students told us, there is one of a very old man who began to cry giving thanks to God and saying: “this is a blessing, it is one of the few times throughout all my life that someone wake me up to feed me”.

Another moving experience lived by students was in the Square Los Símbolos, there is an ornamental font. They founded that children were having a bath there, when they call them to offer the gift, they jumped of the joy when receiving that unexpected food.

Our gratitude to Jeimy who guided the experience and to all these students volunteers from the Project Children in a World of Peace for their generosity and willingness to support their most needy siblings.

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Written by: Christián Barros Méndez Trongé Bridge Builders URI CC – Buenos Aires, Argentina Political and social pillars to eradicate poverty SUMMARY

Synthesis: This summary details the pillars where the bases for a concrete and sustainable work for poverty reduction must be laid out, touching the acupuncture points that go beyond a solution to a symptom but can act as catalysts to accelerate an improvement in society, achieving the longing for poverty. To read the option the full essay can be accessed from:

Proposed measures: On the one hand, we find different contexts in terms of the presence of poverty, although unfortunately the indigence indicators indicate that one out of every seven people in the world is in the sphere of oppression and neglect, marked by the impossibility to live a dignified life. That is why it is necessary immediately to refocus the activities and mechanisms for the promotion of the human person. For this, it will be necessary to apply a radical change in the way this globalized economy unfolds. Although on the one hand it generates great revenues and drives the great technological advances, we must indicate that on the other side there is great injury to modern society. The measures to be implemented for poverty reduction must be part of a plan for a structural policy, covering the majority of those in need, with a range of programs supported by the pillars listed here:

1- Full democracy We find communism as an engine that generates poverty, which favors widening the gap between a select group of people with riches and the majority of the poor. Fortunately, this type of government is practiced in few countries, where totalitarianism is applied as a form of government. Far from it is the theory of the duty of solidarity for the common good and respect for the dignity of the person. We also condemn the so-called illiberal democracies or neo-dictatorships where through elections, which are a means for the people to choose their representatives, they change that legality from the top positions of power to act outside the law.

Among their tools of pressure they use:

  • Permanence in power, through manipulation or alteration an apparently democratic legal framework through electoral fraud.
  • Control of the media, to inform subjectively according to their needs or interests. They limit the freedom of expression of different sectors.
  • Terrorizing the population (fear), for example the control of the job, which has a direct impact both on the worker's pocket and on his moral and psychological integrity.
  • Control of the public authorities, to prevent the application of justice independently.
  • Generalized corruption, although this concept is present in the previous points, it is the key point to attack in this type of democracy, since they are the main generators of increasing poverty and marginality rates. Greed and individualism are intimately linked to the capacity to harm a society, so that disease must be removed from the roots of any government that boasts a democracy.

That is why we need to continue to progress in the consolidation of a real and mature democracy, with representatives at the service of the community and not of their own good, establishing the social frameworks of a more just and equitable society. Avoiding the existence of any of the coercive mechanisms of social manipulation previously indicated.

Society as a whole has to take responsibility for the care of life and those we care about, assuming the commitment to be present before what is happening and to stop being absent because we fear the pain given by the results which we have inadvertently reached. (ULAB: Transforming Business, Society and Self) The autonomy and real independence of powers acts as a moderator of the decisions to be executed, provided that no attempt is made to obtain a profit by doing this or that.

2-Education To avoid to a great extent the abuses of power and political subordination, which trigger the generation of poor societies, it is imperative to impart education to all levels of the population, with active participation of the new technologies to widen the opening of reasoning and discernment. Here we must avoid all social and collective indoctrination, because it is detrimental to the analytical capacity of the person.

3-Social Ecumenism Religions have worked, with less or greater success, to establish a set of principles for human relations by opposing emphatically oppression and injustice, achieving a set of guidelines for the behavior of man in society. The field of action that religions cover in terms of social support and economic support, psychological and family restraint, assistance in education to strengthen school education and human valor, such as support for underdeveloped countries, dedication time for the company and recreation of the elderly, donation of clothing, footwear and furniture, installation of social kitchens to feed entire families, training in various trades and another number of activities to support people in vulnerable conditions.

The three Abrahamic religions have a common denominator, which in Christianity is termed as charity whereas in the Jewish and Muslim religions it is known as tzedaka and sadaka respectively. It is thus that we postulate the opportunity to form bonds and join bridges between at least these three named religions, so that the charitable and social action is greater in an ecumenical and disinterested way than what is being achieved by the sum of the involved parties. (Bridge Builders Argentina, 2009) However, there are fractures in the different religions that obscure the different approaches and actions that are jointly implemented. In turn, it would be necessary to contain and condemn the religious fundamentalism that generates violence, because it destroys the state of peace and fellowship between different peoples.

4-Rural industry and the workforce of women Particularly for the rural sectors, the incorporation of technology is a decisive factor in leading a more dignified life: drinking water and rainfall, electricity and improvement of roads and means of access to these areas, to improve communications and count on the formation of farmers, promoting and applying techniques of irrigation and sowing. As well as giving women the necessary place to be part of the productive team, to participate at the same level as men, in terms of access to land, technology and loans, which would translate into an improvement in living conditions of the family. (Solomon, 2011)

5-Food Banks and Sustainability Impacted by the abundance and presentation of the product, many supermarkets throw away hundreds of tons of food annually for failing to meet the quality standards it has when presenting the product. Also wasted are up to 40% of agricultural products, from the time they are grown until they reach the counter to be sold. Another similar level of food disposal comes at the time of the replacement of the products because they are close to the expiration date, which in many cases, are directly sent as waste to the trash. It is necessary to mention the shameful situation that occurs in many restaurants or food stands, that to avoid any suit for a possible case of intoxication, remove the excess food as garbage so that the needy people then feed on what they find.

Fortunately, there are volunteer organizations that are struggling to keep food waste down so they can feed people in need. To improve these contributions, a network of potential suppliers that want to be part of this change will have to be established. The Blue Economy, taking as its teacher biology in nature, where everything recycles without having an impact on the environment, proposes to achieve sustainable, quality and low-cost results. It proposes to use waste generated by an economic activity as a raw material for a secondary activity (Pauli, 2011).


POOR BUT HAPPY. Culture and Sloth in Venezuela

Written by: Samuel Hurtado S. Central University of Venezuela Luis Dolan Chair Interreligious and Intercultural Dialogue Studies for Peace and URI CC for Dialogue Caracas


In this research, cultural reason is given preference so that it explains the poverty, implying in this way the expansion of the economic universe. As a way of giving meaning to reality, culture is instrumental as an analytic-interpretative concept to obtain, through criticism of the concept of "culture of poverty" of O. Lewis, the cultural species of poverty; one of them is the one labeled Matrisocial, which as such specifies the meaning of the Venezuelan collectivist-capitalist social structure. The operative concept of the "poor society" allows organizing the compulsion of disdain and the cultural reaction of the abandonment of reality, as well as the consequent re-distributionism that when lived as gift distribution, promotes the opportunities for unequal exploitation, all or nothing. The explanation of privilege lies within the concept of "poor society," as it also conceptualizes the other authentic face of the rich in Venezuela.

Keywords: Culture, social collecting structure, reciprocity, redistribution, social negativism, compulsion of disdain.

There are societies that live from reality, others from pleasure. The first ones decant the stories of their history, and accept only the stories that are told to them with truth. Thus they live their history with care. The latter swell their fantasy with stories of false megalomanias that in turn produce collective depressions and inferiority complexes. But they like to savor their stories at the cost of their truth, and thus fill their history with heroes and their great works, with warlords and great battles, to compensate with a complex of superiority designed in the air, as their ideal self.

Peoples do not stop telling their stories. How do they tell themselves their own stories? Either they control them to launch truthfully into their historical reality or they let themselves be submerged by them in their daydreaming, letting themselves be dragged by laziness or the abandonment of their historical maturity. These societies of pleasure love to be told their story as stories of surrender, and so they go to their historians. These intellectuals hasten to do so with the desire that history is the only source of explanation for the crises of the people (Briceño Iragorri, 1972, 1950-). However beyond history, there is the reality of myth, the anthropological, the authentic, deep reality, where the sense of the true situation of the people is produced, myth that is studied by the science of anthropology.

In this lecture, the general myth of the "happy poor" is going to be explained by the myth of "matriciality". The latter, in the deepest depths of life, establishes how the Venezuelan finds reality in an imprecise way. This leads him to live it with laziness and, compensatorily, full of happy pleasure. This assumes that our conceptual analysis is not limited to one political regime, nor to one sector of class. The analysis refers here to the whole social and anthropological reality of Venezuela, even in the present historical reality.

Between the "primitive abundance" of the "stone age economy" (Sahlins, 1972) and the capitalist abundance of the mass consumption society (Touraine, 1992), there are situations of "poor indigent" and "rich miserable," those who do not know of the control or domination of the " shortage ", or of the" abundance "of goods, because, due to lack, shame or stinginess, deteriorate them in various ways, misuse them, lose them or spoil them, "waste" them". That is, economic praxis is transcended by the action of a moral principle of a cultural type that can affect not only a type or social sector, but also a whole community divided between "waste and indigence" (Rivero, 1994). Indolence in the face of "abundance" marks another "(uto)pia", where "happiness" will occur in a situation of poverty. There is a problem of knowing how to do economics, not knowing about scarcity or, of its anonymity, not knowing about abundance.

The alternative of applying the cultural key to a phenomenon that is normally located in the social structure associated with an economic praxis induces a new knowledge which is not expected in an audience of economists. Beneath this economic praxis lies the idea of a utilitarian interest, that is, of an advantageous material benefit, which is supposed to lead to productive action. Here we are going to construct the cultural reason for the economic data of poverty in Venezuela, that is, a particularized universal question. Because "poverty" is never just economic data, it is also, with all its autonomy, a cultural fact: a symbolic key can be attributed to it that gives full meaning to its economic action (Sahlins, 1997). This symbolic character shows that "poverty" is carried, created and manipulated by subjects whose interiority is shaped by "a" culture so that its productive symbolic springs lead them and keep them in a situation of economic poverty. The "idea of poverty" (conscious or unconscious) is incorporated into the "reality of poverty" and defines it as such.

A. Matriciality, Disdain, and Collective Social Structure

Facing reality, man generates an inertial fear (Zambrano, 1988; Devereux, 1989a). As a reaction, Eastern cultures reject material reality and are locked in the mystical by seeking an inner, divine knowledge. Western culture accepts reality and tries to transform it through instrumental, technical reason. Finally, other narcissistic cultures, such as the Venezuelan, have a disdain for reality, which deprives them of working to gain advantages from its benefits. If they are not valued, things deteriorate: it is consumption without production. This cultural disdain tends to coexist with social structures which have a collecting distributional character, and with the predominance of emotional meanings. This cultural species, existing in Venezuela, we have been classifying as matrisocial (Hurtado, 1995b; 1998).

Matriciality conceptualizes a general cultural model, organized around the psychodynamic structure of the family in which the maternal figure contains the significant key, so that it also guides social issues. The structural axis is designed by the interactional relations of the mother and the child, which is always thought to be small and spoiled, based on the fundamental compulsion that the mother can not lose her child. Society is not a family; but in Venezuela, society appears with the values of a family constituted not by the matrimonial alliance, but by the congregation of all their children (men) around all the mothers of the consanguineous group (kinship) (Cf. Hurtado, 1998; 1999a). This way of developing family and social relationships will affect the economic relationship in a specific way.

Matriciality points to a cultural problem, not to a social problem, such as poverty. Nor is it an issue that has to do with the "culture of the poor" as a separate social group. Matriciality does not belong exclusively to the "poor", because it is not responding to the problem of underemployment, but to the specification of the social structure as a whole. The problem begins in the myth of maternal overprotection, which is none other than the excessive pampering of mother (Palacios, 2000). Overprotection prevents the child from confronting reality; which gives rise to a confused relationship with reality, the result of which is to regard it as something that it does not have, nor is it worthy of value. The culture of poverty in Venezuela goes through this disdain and matrisocial abandonment of reality, whose explanatory principle is organized in the concept of the matrisocial complex. This complex does not show reality well, so saying it or naming it does not mean that it is going to be made or transformed. If the myth of maternal overprotection aims at its transformation, it does not transcend the limits of a magical operation. Poverty in Venezuela has to do with this matrisocial complex that does not allow us to see clearly the relations between saying and doing, between idea and reality, so that it does not make it possible to organize reality in such a way that, through work, the collective reaches a consistent economic capacity.

At the center of the problem of matrisocial culture is disdain as a negative working device of reality (social negativism). It bears a sense of the real that can be imagined as an abyss of culture, so that the bearer of the matrisocial culture and its complex has difficulty to make an argument and follow to the end the problem posed by its own culture, which makes one think of it as a "staple abyss", to interpret this image offered by Briceño Guerrero (1994, 309), ending his philosophical reflection on the three discourses that, as mythical minotaurs, are in dispute in every Venezuelan.

It is only after a totemic / emblematic effort "in the lucidity of hand-to-hand combat" to enter into "integral communion" as friends or enemies (Briceño Guerrero, 309) that one can have access to observe, for the sake of knowledge, one of the features of the "staple abyss" of Venezuela, the "poor society." This concept (anthropological) synthesizes the idea of the periphrasis "society whose culture is a culture of poverty". Although unemployment is high (ranging between 15.3% and 21%), according to various sources, indicating impoverishment, underemployment or informal economy, which competes and surpasses employment reaching 52.6% (PROVEA, 2000), never-the-less, it is the "culture of abandonment", based on matrisocial disdain, which reveals Venezuela as a "poor society".

The "poor society" is an operative concept to explain the relationship of culture and social development, due to the problem of poverty in Venezuela. This concept represents a block on which scientific analysis and policy interventions should rest. In the absence of such an operative concept, economists and sociologists fall permanently into medium-range assertions that lead to half-truths and incomplete solutions in terms of poverty in societies such as Venezuela and others in Latin America.

Whether we like it or not, how peoples conceptualize their economic reality is the base for their principle of making it reality. Hence the close relationship between culture and economics. The eminently practical nature of economic relations implies not only deferral but partial surrender to the enjoyment of reality: the energy of effort, seeds, investment expenditure, the reification of the products. You have to 'lose' in the short term, to develop or 'win' in the long run. Culture provides the necessary reaction against losses, with the overcoming of which the social structure is built. In effect, culture elaborates myths, which are the way in which societies give the necessary "meaning" to their practical tasks. Each society reacts differently, it manufactures its own myths. Now, if each society elaborates its myths, and through them its relation to reality, it does not say whether the myths are congruent with industrial and commercial practices. A culture of disdain, narcissistic, where there is no device to count the 'losses○', is exposed, more than others, to be infected by strong ideological impurities, which can make the myths work falsely in the context of a capitalist economy, for example. By not allowing short-term 'losses', the culture eliminates the conditions for 'winning' in the long run.

When you think of Venezuela as a rich country there is a reaction of meaning that belies any consideration of the desirability of "creating wealth", but prepares considerations on how to enjoy it. The reaction leads us to say that we are a rich country, which expresses "the greatest lie of Venezuela" (Ugalde, 1993, 305), because we produce poverty permanently, since we start from a false myth originated to cover our disdain for reality (economic).

How is this false myth constructed, and where is there another one, true?

The false reaction begins with the "idea" of saying. Who will say that Venezuela is not a rich country the same as Argentina? If it has grains, Venezuela has oil. In both places "people are rich, they have no concept of scarcity" (Belohlavek, 1998), although the social base is always poor, more in Venezuela. Belohlavek is interested in seeing where the "world concept" (culture) aims, to see where the concepts of work and business fit. This expert of the IMF and the WB, expresses a voice like the collective unconscious, coincidence of the superficial outside (When we say Venezuela is a country with abundant raw materials) and the inside of the country, in its ideal I (We are told that we are a rich country and that makes us feel great). This voice, although it admits the situation and the behavior of poverty, puts them aside in the hope that the order of abundance (according to the expert) or the messianic order (according to the matricity) will change the present misfortunes for a happiness offered by itself alone.

The false mythic reaction continues to be constructed, with the "idea" that the oil enclave spills the liquid that sows the Venezuelan fields, and these always produce abundant fruits. The idea of work is obviated, as in the "low mangos syndrome" (Guerrero, 2000), that is, the practice of harvesting without work, as well as that of “It’s cheap, give me two” which Guerrero applies to the sale of the Electricity of Caracas company; as a result you get a country without work and a cheap country. It is wonderful to listen to behavior in the street, where in the midst of the great crisis that the country has been going through for more than three decades, we can still eat in this country (outside you could not), despite the low economic power of the population: we are poor but we can still feel rich. The idea of work does not appear either in the speech of the President of the Republic, or in that in which, to motivate people to return to the interior of the country, he paints the happiness of living in a little house by a lovely river and passing the time under a patch of red oranges.

In order to observe and interpret the cultural reaction to the non-acceptance of the losses of the real, we are going to show the vicissitudes of the social actor in the production process (collector) and in the (reciprocal) distribution.

As we have seen (Hurtado 1999c; 2000), the collecting dynamics are incorporated into capitalist accumulation in a dependent society (Touraine, 1978), as is the Venezuelan society; not so much has “living on rent alone” adhered to the oil exploitation, but also to the collecting mind, that manifests itself in the "culture of the tollgate", one of whose models is the 'fifty-fifty'. The tollgate implies 'take advantage' of the producer. In an interview with C. Croes (Televen, 12/3/2000), opposition parliamentarian Liliana Hernández advises the government to let foreign capital invest "and not go to see how much we can get out of them", indicates the enduring collector phenomenon in the country, this time pointing to the official actor. According to Luis Ugueto the country is divided between rich and poor, that is to say between those who managed to take advantage of the country and those who did not (Ugueto, 1994).

Collecting persists when it comes to maintaining the preference of production for needs, versus production for profit (Rivera, 2000). Critics like Achilles Esté think that the idea that "it is more important to distribute wealth than to produce it" functions as a virus that decimates the country (Muñoz, 1999). Underneath the capitalist forms, there is an underground sense that constitutes a hard mold in which the production of material goods in the country is qualified. The "underground" is a metaphor to indicate that it is a mold in which daily life flows, only evident in the moment, or effort, of an observation at a distance. In this regard, we will now share some observations on how Colombian and US businessmen view their Venezuelan business colleagues in the late 1990s.

In negotiations the Venezuelan tries to collect everything or nothing, because according to the Colombians, "Venezuelans think that negotiating is to resolve a conflict" where one of the parties will sacrifice itself within the fight or haggling. Not thinking about negotiation as an exchange of interests to obtain common benefits, Venezuelans have become accustomed to a high profit margin, that is, they try to get the most out of it. It is a question of softening such "aggressiveness" by creating conditions of informal behavior, entering into partnership relations, offering promises, trying to personalize and exaggerate the business, while diverting it so as not to deal directly with the 'conflict'. Thus he fails to focus on the business that is done in the midst of a "festive ecstasy" of the invitation to eat, drink and be merry, and therefore frequently breaches the verbal promises by not coinciding with the facts (Ogliastri, 1997).

Beyond that, US entrepreneurs refine the festive character of the collecting entrepreneur. Briefly, for the latter, time does not count when making decisions, he shows little will when it comes to following normative channels, and “vacates” not only in the many seasons of vacations in the country whose time in turn expands, but also on the weekends that it extends the same way (Camera Venezolana-Americana, s / f.). Almost out of time and standards or disciplines of work, when he 'moves', he seeks to quickly obtain maximum profits. The collecting mood and its festive and holiday atmosphere maintain the connection with the objectives of a "happy country" which he enjoys thanks to the fact that the responsibility for the country are "left" in the hands of the state, as one of its populist qualities.

The portraits contain an evocation, where the mechanisms linking and transforming the different impulses, feelings, including those from the sense of touch, and actions are intuited, so that we can observe the recollecting mind in the following traits:

  • Negotiation operates as a "zero-sum game." The conflict arises in that the profits of some are losses for others.
  • The festive atmosphere eliminates the mediation of time in the negotiation.
  • The aggressiveness of the one who collects without having planted, whether pillage, invasion, scam.
  • The breach of promises indicates the lack of full attention to the business.
  • Labor indiscipline expresses the expectation of abundant harvest without much work.
  • Holiday excess implies work as a contingency motive.

In how one trait proceeds from another, it is shown that all this economic practice is due to a "culture of collectors".

The easiness of commercial speculation, as well as the advantages of cliques and criminal bands, and the desire for excessive profits, are facets of underdevelopment (Baum, 1991). That is why "we are a marginal country," which Saade says in "Economic Perspectives 2001" (El Universal, 01/26/2001) is not in the 52% marginal class, nor in this supposed class or group’s behavior in the country, the whole society enters into marginality, as it results from the disarticulation of the social structure. Although entrepreneurs are not poor, however, their collecting mind, makes them also exponents of marginal culture, demonstrative of a kind of "culture of poverty" within capitalism.

We have selected these characterizations of business conduct as key to interpreting the "poverty culture" of the whole society. From here one can observe in a similar way behaviors in other social sectors, around a "culture of the tollgate" and its similar "culture of the seek again" and "to kill tigers". Consider the maneuvers of police officers and prosecutors; others operate without blackmail, as in "informal work" that takes place in formal workplaces, or at the cost of formal work, such as the sale of clothing, jewelry, etc. It is not a culture of (European) multiple jobs, but of doing or of being engaged in multiple activities more or less simultaneously where the formal and the informal work are mixed, forming a means of economic collection.

The circle of collection activity is completed with the "do-it-all” syndrome" (Misle, 1994), which is also projected in politics, and even in academia. The "do-it-all” does everything and everything is offered without technical expertise in anything. It may be useful for dealing with emergencies, but this form of work usually implies that things are done in a rough way, sometimes half-way, sometimes uninspected, and even thought out half-way, as Urbaneja Acheltpol says (Cf. Hurtado, 2000). If M. Colomina (2001) already defines the current government team as "do-it-all” (Cf. Urbaneja, 2001), the university itself does not go beyond doing collector-type work: it is limited to meeting the basic needs of knowledge, teaching; teaching is what matters, graduating professionals; research, the activity of knowledge to produce knowledge, is a superfluous addition; if it is not done, there are already resources, or if they are insufficient, nothing happens, the university like a cork is still afloat. In short, the "do-it-all" demonstrates a totally ambiguous behavior: he is naively daring and at the same time withdrawn, dependent; he has to finish quickly, or what is the same, it takes as long as it takes, because the specific time in which he lives does not count; he always sees the problem as a conflict from which he tries to escape without the cultural ability to get away from it.

B. Lack of Interest in Reality and Happy Poverty Self-fulfilling.

Society is poor because it has no idea of working on top of work, which is what gives rise to the prosperity of nations, as has been known since A. Smith. To say this in certain groups in Venezuela is like cursing the family (Cf. Briceño Guerrero, 1994). What they like is that they talk about the redistribution or distribution of 'what there is'. If we rely on production ('what there is not'), the country sinks, but again comes up like a cork when it comes to the distribution of what has been 'collected' (raw materials). The metaphor is from Muller in the Universal, 10/06/2000: "A country made of cork". Social policy should be taken care of by production, but a “backwards social policy destroys the little that so laboriously is being achieved by the people in poverty" (Sabino, 503).

What is happening? The ideas about reality reproduce the myth and also the connotations of the collector work specified in the model of the matrisocial culture. This model is based on the principle of reciprocity, so that neither the distribution of the state is thought of in a society with a state (and its taxes), but as a distribution of the gifts from the powerful cacique or "prince", the basis of the populist myth (Cf. Hurtado, 1999b). This myth is 'imposed' on policies the way cultural prescription operates, and then can be handled as an ideology. The one who has, and does not share, is a "pichirre" (stingy person); this is one of the worst characters seen in Venezuela.

Polanyi (1957) takes into account the different types of exchange for analysis: reciprocity, redistribution and the market. The exchange of reciprocity does not have the logic of a center of power (the tax state), nor the logic of mercantile purchase (economic freedom), but the logic of economic obligations between equals whose paradigm are relations originating in kinship; these are relationships that form a highly prescriptive structure (versus elective or free). Mauss (1971) is the first to construct this structure conceptually, and Levi-Strauss (1969) reconfirms it by extending it methodologically, which will give rise to the French school of structuralism: obligations to give, receive and return constitute the system of benefits and consideration of social coexistence, in a regime where gifts are lavished in relations for prestige and loyalty. The family and other natural groups remain as normal areas of reciprocity, while in the capitalist system the type of Venezuelan populism is projected as an ideological domain of matrisocial culture, as we have seen (Hurtado, 1999b and 2000). Reason or the principle of reciprocity is applied to the systems of redistribution and market, distorting the social relations between state and people, between patron and client. The meanings of social relations in Venezuela are likely to be generated and measured in terms of reciprocity: "Everything must be free or cheap." It is the "right of freeness". But this "happiness" ends up producing the molds of the "culture of poverty".

The figure of the mother and the "mother economy" based on the collaborations or gifts of the children, are key to understand the functioning of the ideology / culture of the distribution. More than the weak and inflated Venezuelan state, the family supports the unprotected social order. If the strong group of social organization is the family, then it is not surprising that "family-ism" operates coherently, since myth produces and detects the sense that everything is in terms of "family" as a discriminatory key to the social: "With my family, right or wrong, " in the Creole saying. He who has no family is "washed up" (he has no social support). At this level of myth it is observed that distribution gives existence to, reinforces and consolidates the family group, the initial matrix of solidarities, in the ritual reciprocity.

The problem arises when this type of family-ism is projected into properly social affairs, and intrudes so substantially on them that they cease to function with the logic of society, to do so with that of the family. This is due to the fact that the ethno-typical personality of the matrisocial has no fissure, nor does it present different logical levels of existence and functioning; it has not been "disenchanted", is a pre-modern social personality. It does not have the devices of autonomy, criticality and ethical responsibility to take charge of its own reality. Therefore, the fault of all that happens to him, bad or good, is from luck or from the "other" stranger, as in a magic operation. Placing individual interest ahead of the collective with the objective of not giving up or 'losing' anything in the long social game, causes 'losses' for all. This process is inserted in the social negativism, originating in an infantile and narcissistic oedipus such as the Venezuelan matrisocial (Hurtado, 1995b; 1998). This anti-societal device is producing from the mythical bottom the bases of the Venezuelan "poor society".

The possible social order and their exchanges are thought of by the actors of matrisocial culture as a field of competences and limitations; they shun it, that is, they do not know it and deny it. It is easier or more pleasant to think of the social system as the place where the resources to be plundered are found; and to think of the other, to imagine him, instead of as an operator trying to overcome me, as another "self-interested rogue" who limits my excessive appropriations. This mentality of the collector in no-man's land, in a capitalist context, characterizes the other as the rogue, according to what he is. This characterization is specifically conceived within the work of culture. The matrisocial oedipus shows that this action of plundering goods belonging to the collective, is not concealed, but is done with impudence to demonstrate one’s skill in self-enrichment; because if it is done with dissimulation, it is projected that one is a coward. It is an oedipus that resembles rather pre-oedipal, or participates in a pre-oedipal process, so it has not grown, is infantile (Hurtado, 1995b; 1998).

The structure of the picaresque impudence contains impunity and irresponsibility towards reality. The Venezuelan collective demands sanctions for the "other", but it does not have the capacity to put up with them because sanctions immediately make him a victim; therefore there is no proper sanction. The collective prefers to spoil the other, the potential enemy: it gives him another "chance", another opportunity; in the long run, instead of demanding accountability and demanding discipline, the chances given or pardons become infinite. Panic when confronting reality, because of being overprotected from it (the matrisocial myth), leads to denying it; disdain is not a prior self-conditioning to face reality, but is the result of seeing it despite having denied it; reality is abandoned.

Economics, which starts from a principle of shortages, produces an internal conflict in an actor characterized as a collector, in whose logic the sense of abundance (an index of happiness) operates, and ethno-psychoanalytically framed in the abundance of a good breast as a paradigmatic expression of the principle of reciprocity. Ideologically it is accepted in the policies, which are very congruent with the matrisocial myth, that the collector (primitive) and the child of the breast are the models of happiness. From the primitive happy in his jungle as a natural man, to the happy child in his act of sucking breasts, utopianisms of happiness have been devised. In this mythic utopian, it is that the relationship of happiness and poverty is designed by talks and speeches of all kinds: political, economic and even intellectuals of Venezuelan society; but also, its critics are glimpsed, mainly in the novels and in the conversations of the novelists as intellectuals, for example, in the interview of Garmendia (2000). This vision of the creator of fictions allows the anthropologist to rank the interpretive keys of the relation of poverty and happiness; it is the happiness desired as a flight from the principle of reality that interprets the phenomenon of the "culture of poverty" in Venezuela. In order to explain this process of several references, the myth of the Venezuelan matrisocial culture has to be dismantled, where the principle of pleasure is observed as the source of the happiness in which the bearer of the matrisocial culture already lives; it is a paradise of happiness, where the measure of time does not count; it has no value, only its enjoyment is valid in a timeless experience of the immediate present; where the commitments do not count, nor the responsibilities with reality, much less the criticism of this reality with the aim of transforming it, neither do work nor the investment to culminate successful projects of society; where efforts to subjectively discipline themselves and to obtain greater capacity of competition do not count, etc. The happiness lived as in a limbo of reality, makes it possible to explain why the Venezuelan puts up with poverty; this is far from being, although there are researchers who define it as a surreal reality, much less, on the contrary, stoic. It is more like a self-deception of reality which produces its poverty, although what is wanted is to be happy, to live at ease. Conflict is abandoned in different ways; the most comfortable and very much in keeping with the matrisocial myth, is to create confusion in reality, self-deception for example. The quantification of the poor in Venezuela is not well known; one could say that the poor are 104% (Cf. Spain, 2000), and say that the poor are rich and what is needed is to liberate the riches of the poor (Lloyd, 2000; Fonseca, 2000), without taking into account the difference between the rationality of the organization and rationality of the home. The culture of poverty is not only a journey, but rather a structure that incorporates the poles "from waste to indigence" of the journey, so it can be thought of as the background to the "Venezuelan fable" (Rivero, 1994). Inspired by Lazarillo de Niewohner (1992) for whom self deception is necessary in order to live happily, it is concluded that it is necessary to be inserted in the "culture of poverty" in order to be happy, in the Venezuelan style (Vera, 2001). Any preaching that points to happiness, without the effort to conquer it, fits very well in Venezuela. BIBLIOGRAPHY a) Books and magazines. BRICEÑO GUERRERO, M. (1994): El Laberinto de los Tres Minotauros, Monte Avila, Caracas. BRICEÑO IRAGORRI, M. (1972): Mensaje sin Destino, Monte Ávila, Caracas. CAMARA VENEZOLANA-AMERICANA (Venamcham) s/f: Guía para hacer negocios en Venezuela DEVEREUX, G. (1989ª): Ansiedad y Método en las Ciencias del Comportamiento, Siglo XXI, México. HURTADO, S. (1995b): Cultura Matrisocial y Sociedad Popular en América Latina, Trópykos-CEAP, UCV, Caracas. HURTADO, S. (1998): Matrisocialidad, FACES-EBUC, UCV, Caracas. HURTADO, S. (1999ª): La Sociedad Tomada por la Familia, EBUC, UCV, Caracas. HURTADO, S. (1999b): Tierra Nuestra que estás en el Cielo, CDCH, UCV, Caracas. HURTADO, S. (1999c): “La cultura del trabajo en Venezuela y la modernidad”. Revista Venezolana de Análisis de Coyuntura, Vol. V, nº 2, jul.-dic., Caracas, 71-92. HURTADO, S. (2000): Elite Venezolana y Proyecto de Modernidad, La Espada Rota, Caracas. LEVI-STRAUSS, C. (1969): Las Estructuras Elementales de Parentesco, Paidós, Barcelona. MAUSS, M. (1971): “Ensayo sobre los Dones. Razón y Formas de Cambio en las Sociedades Primitivas”. Sociología y Antropología, Tecnos, Madrid, 153-263. NIEWOHNER, F. (1992): “El Emperador y su Último Sirviente. O bien: Sólo el que se engaña a sí mismo vive a gusto”. Mate y Niewohner (eds.), El Precio de la Invención de América, Anthropos, Barcelona, 29-41. OGLIASTRI, E. (1997): “¿Cómo negocian los venezolanos? Una perspectiva desde Colombia”. Debates IESA, Gerencia y Cultura, Vol. III, nº 2, oct.-dic., Caracas, 28- 32. POLANYI, K., C.M. Arensberg y H.W. Pearson (comps.) (1957): Trade and Market in the early empires, The Free Press, Glencoe, III RIVERO, M.R. (1994): Del Derroche a la Indigencia, Una fábula venezolana, Centauro, Caracas. SABINO, C. (1994): “Una política social para la pobreza”. En Encuentro y Alternativas, Universidad Católica Andrés Bello, Caracas, 495-503. SAHLINS, M. (1972): Stone Age Economics, Aldine-Atherton, Chicago. SAHLINS, M. (1997): Cultura y Razón Práctica, Gedisa, Barcelona. TOURAINE, A. (1978): Las Sociedades Dependientes, Siglo XXI, México. TOURAINE, A. (1992): Critique de la Modernité, Fayard, Paris. UGALDE, L. (1993): “¿Es pobre Venezuela?”. En L.U., Cambio y Sociedad en Venezuela, Escuela de Ciencias Sociales, UCAB, Caracas, 301-305. ZAMBRANO, M. (1988): Persona y Democracia, Anthropos, Barcelona. b) Daily Press. BAUM, S. (1991): “El subdesarrollo es una actitud”. El Universal, 28 de mayo. BELOHLAVEK, P. (1998): “Países en desarrollo no deben esperar ayuda de naciones industrializadas”. El Nacional, 11 de octubre. COLOMINA, M. (2001): “Entre misiles y ‘happenings’”. El Universal, 4 de marzo. GARMENDIA, S. (2000): “El País no sabe hablar”. El Nacional, 23 de Julio, C/8. GUERRERO, A. (2000): “Venezuela barata: el síndrome del mango bajito”. El Universal, 20 de mayo. FONSECA, H. (2000): “Redención social”. El Universal, 02 de diciembre. FRANCES, A. (1999): “Rebusque es expresión de ingenio”. El Universal, 9 de octubre. LLOYD, J. (2000): “Liberen las riquezas de los pobres”. El Nacional, 21 de febrero. MISLE. O. (1994): “Venezuela todera”. El Nacional, 23 de julio. MULLER, J.A. (2000): “Un país hecho de corcho”. El Universal, 10 de junio. MUÑOZ, B. (1999): “Vivimos con la idea de que nos robaron el paraíso”. El Universal, 20 de noviembre, Verbigracia. PALACIOS, M.F. (2000): “Autoestima y Maternalismo”. Tal Cual, Caracas, 12 de Abril. PROVEA (informe) (2000): “Avances y retrocesos para los trabajadores”. El Universal 9 de diciembre. RIVERA, T. (2000): “El cuento: ‘socialismo revolucionario bolivariano’”. Quinto Día, 29 de diciembre al 12 de enero de 2001. UGUETO, L. (1994): “La violencia”. El Diario de Caracas, 29 de octubre. URBANEJA, D.B. (2001): “José Vicente como misil”. El Universal, 08 de febrero. VERA, F. (2001): “Esto es un desastre, pero hay libertad”. El Nacional, 19 de febrero.


Acknowledgment Ceremony Global Light of Peace 2017


9 / octubre / 2017


On October 9, at 4:00 p.m., MIR CC received the Monk Burin Thtakuseio, Director of the Midde Way Meditation Institute (MMI), Thailand, at Pablo and Ana Hall, at Russel Street, 76, Gloria, Rio de Janeiro. At that time, the Gratitude Ceremony was officially declared for the success of the Global Meditation for Peace Initiative, held on September 5, 2017, which brought together 1,000,000 people in person or virtually on 5 continents, with poles of irradiation in 6 cities. ,

Rio de Janeiro had the honor of being one of these cities. The organization and realization of the Event was carried out by Inspire Productions. In particular, we thank Alexia for the opportunity of participation of MIR. The main religious leaders who participated in the event were honored, in addition to MIR, which received a very special homage.,

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26 / octubre / 2017


Expo Religion 2017 - Rio de Janeiro, Brazil

(26 \ 10 \ 2017, Rio de Janeiro, Brazil)

From October 6 to 8, 2017, at the Port of Arts of the Olympic Boulevard, in the city center of Rio de Janeiro, took place the EXPO RELIGION, an Interfaith Fair that through its activities proves to society that coexistence is possible since there is RESPECT. The responsible director is Luzia Lacerda, who has an efficient production team, among them, Tony Tara as Artistic Director. In this edition of 2017, the RELIGION EXPO brought together 17 Religions (Catholic, Buddhist, Hare Krishna, Sunni Muslim, Shia Muslim, Umbanda, African Matrix, Spiritualism, Paganism, Shamanism, Mormons, Jews and Bahá'í Faith) and 6.000 m² of space of pure knowledge. Also participating were authorities such as the president of the Palmares Foundation, Erivaldo Oliveira, the State Secretary of Culture, André Lazaroni, and personalities such as presenter and carnival producer Milton Cunha, who participated in the first round table of the Expo.

The Fair featured the following spaces: Zen, Young, Mystic, Coffee & Chat, Gourmet and Workshop. The visitor could walk through different environments in different parallel activities such as shows, lectures, workshop, and have been able to witness the sacred moment of each segment. The event was a great success and had MIR CC as one of its supporters.



1 / octubre / 2017


Children of Asé, Seeds of Tomorrow

Awarding Party, Samba Museum, Espaço Cultural Cartola

(1 \ 10 \ 2017, Rio de Janeiro, Brazil)

On October 1, 2017, the fifth edition of the Asé Children's Project was held,

coordinated by Ya Jack Dan (Candomblé),

with the support of the MIR - Interreligious Movement of Rio de Janeiro.

One of the working axes of the MIR is Cultura Viva,

whose purpose is to rescue origins from the traditions and

to value the self-esteem of the adepts and their religious / spiritual practices.

The main focus today is the segment of children and young people of the Afro-Brazilian matrix,

who, due to intolerance, discrimination and religious racism, suffer greatly and

endanger the continuity of homes, terreiros, iles de umbanda and candomblé.

Through the award, the Children of Asé Project aims to show children and

young people that their participation in their homes,

communities of terreiro and other denominations associated

with the sacred spaces of their traditions

is very important because they are the seeds of tomorrow.

This year, around 70 prizes awarded at the Samba Museum,

Cartola Cultural Center, Mangueira, Rio de Janeiro were awarded.

This space ceded, important for the Afro-Brazilian culture,

shows the recognition of the importance of the event.

The images shown below reveal the beauty, joy, participation of children

and young people, parents and their friends during the Awards Festival.

Other institutions supported the event, including

ICAPRA-Cultural Institute of Support and Research of Religions Afro, Director Marcelo Fritz.

In the link below, the video of the boy (Ogan) playing.

This is the great gain of the project, Ogan is who holds and controls all the development of the tours.

Having a child play the way you played is the guarantee that the Afro-Brazilian cult will continue!

(Credit Photos and Video Tony Karika and Jake Dan)​ Maria das Graças de Oliveira Nascimento

MIR Coordinator

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24 / octubre / 2017


Dear members of the Cooperation Circles, we would like to remind you that on Tuesday, October 24, the Day of Unity is celebrated.

"We are all One, interrelated, interconnected and interdependent with God / Life / with all of us, it is the spiritual message that the world has been waiting for to manifest loving and sustainable responses to the challenges of humanity" (Humanity's Team)

For this beautiful reason we invite you to organize some activity in your localities in which the work is manifested by the UNIT.

From the Regional Coordination we will be using in our social networks twitter @urialc and instagram @Urilatinoamerica tags

#UnidadEnDiversidad #24Oct

We invite you to send us PHRASES or THOUGHTS that we can share in our networks, as well as their activities and photos related to UNITY so that the world knows the work that from their CCs perform as an interfaith and intercultural network.

Receive our fraternal hug,

Regional Coordination URI AL & C



20 / octubre / 2017


I International Meeting The Planet is sacred and wants peace

All Caring for the sustainable common house

Changes in the perspective of spirituality

October 26 to 29 2017- Salvador - Bahia - Brazil

Leadership Training Center of Archdiocese of Salvador

The House of United Religions invites everyone to a global and spiritual alliance to combat climate change:

  1. .- Reconciliation with Nature. Climate change and "vision of religious traditions".
    Practical actions in connection with the Sustainable Development Objectives (ODS / ONU).
  2. .- Voices of wisdom for freedom of belief: how to eradicate violence and fanaticism.
  3. .- Culture of peace and interreligious cooperation.


All for peace


20 / octubre / 2017


The Indigenous Council (formed by representatives of the CC: Aflaiai, Meipi, Qhana Uta, Kuxkatan, Mopsyc, Apem, the Descendants of Guatemaya, Wiñay Llayta, Amarú) organized on September 21 an Intercultural Encounter to celebrate International Day of Peace The event began with a Grand Salute led by each of the indigenous representatives present: Quechua, Aymara, Mapuche, Maya in their native languages. Subsequently, representatives from 25 different communities participated in coordination with the municipality of El Alto. Fundamentally, the intention was to listen to the villagers, each of the representatives of their language and their worldview that shared their concept of PEACE, which is a complex notion, because in all indigenous cultures there is not even the word as such and for the peace goes further and is considered as the HARMONY between all the living beings that inhabit the planet, even the inanimate elements. The total attendance of the event was about 300 people, including representatives of different priest groups and authorities of El Alto, the host municipality of the Encounter. At the end a press conference was held, which essentially took into account the importance of unity, coexistence and coexistence of different cultures in perfect harmony.



20 / octubre / 2017


Building Peace in harmony with the environment-Mother Nature

On September 21, in the Annex of the Honorable Chamber of Deputies, the City of Buenos Aires - Argentina, between 10:30 am and 5:00 pm the Meeting of dialogue and conversation about Peace was held. The organizers of the event were the CCs: Cosmic Community, Indigenous People from Argentina-CEPNA and Quewña. It was attended by 25 leaders of the Indigenous Peoples between the ages of 20 and 80, women and men from the City of Buenos Aires, Province of Buenos Aires and Province of Jujuy, Argentina. As partner of the event was the Deputy of the Nation Juan F. Brugge, as well as 3 volunteers of Red Solidaria.

The event was held in the framework of the International Day of Peace, according to Resol 55/282 (of the UN 2001) and on November 28, 2012, through Law 26,819, Argentina adhered to said Resolution.

Argentina is a country that is characterized by its diversity, within this rich diversity, indigenous peoples live together and interact, throughout the length and breadth of the Territory. Currently, Argentina is at a time of its history in which important and profound processes of political, economic, social and cultural transformation take place. This change of epoch initiated by a new government takes place in a national scenario marked by the conflict, that every process of this type brings with it.

In this context, and in the face of growing violence and intolerance, 25 Leaders of Indigenous Peoples gathered at the Honorable Congress of the Nation to prepare a document that conveys their concerns and initiatives to strengthen the path of peace, based on the ancestral teachings and wisdom of the Indigenous Peoples that for thousands of years have been transmitted by their ancestors, from a vision of Dialogue and Consensus, principles of the Worldview of Indigenous Peoples.

One of the central objectives of the meeting was to foster the opening of a space for dialogue, as well as to promote intergenerational channels of transmission of wisdom, all with the purpose of encouraging Indigenous Peoples to unite and work for Peace.

It should be noted that the participation was diverse since Indigenous Peoples: Aba Guaraní, Qom-Toba, Kollas, Aymaras, Quichuas, Kunsay, Wichis and Tehuelches, among them professionals of education and health.

The meeting took place in a room where the Deputies usually meet, a room that was covered with indigenous symbols and where the symbol of URI was part of this scenario, in the center of the table the spiritual symbols, marking presence and ancestral inspiration . The meeting began at 10:30 am, with a ceremony of call to the ancestors, this moment of deep silence, also counted on the presence of the Deputy, host of the house, who welcomed the participants, noting that this place is a space of the People. It began with the presentation of Raul Mamani, representative of CC Qwña who gave an overview of the work for Peace in the world, highlighting the work of URI, stated among other things that Peacebuilding is like a MINGA, expression Kolla, to refer to community work, where the whole community works, there is no authority that commands is a community action. He also said: "Today is a day for Peace, dialogue, consensus, to complement and draw a document for Peace. Afterwards, Rosalía Gutierrez, representative of the CC Indigenous People from Argentina-CEPNA expressed her pleasure to this initiative and described the meeting as a door that will lead us to the construction of Peace in our country.

The round of the conversation took place in a deep listening and respect between the different Peoples, a variety of rich concepts were expressed in words like respect, diversity, dialogue, consensus, exchange (exchange) of knowledge.

Participants mostly shared similar views on education, as an important part of building Peace, another noted that Peace is built when diversity is recognized, and emphasized: ¨ If we are different but we have to complement and build the diversity of proposals and ideas to achieve Peace, this is the moment to project forward.

In each reflection the word was repeated ... WISDOM of the GRANDPARENTS, recovering ancestral values like the WORD, a tool to build Peace. The representative of the Qom people said excitedly: "Peace is a very big word, we work in silence, this makes us feel in peace" he concluded, thanking God, in the same way another participant Qom said: "generally we are silent, people of Peace and we do not like violence ".

In the round of comments, the referent Ava Guarani, danzarin of his People said that the beginning of Spring, 21 September is the beginning of their People's New Year, so he expressed his peace greeting in his language, thanking him for the invitation on such an important day for them. A long-time leader in the indigenous movement of the Kunsay People), emphasized working to raise awareness for Peace, reaching unions, lawyers, universities, deputies and not wait for governments, encouraging participants to generate their own resources, remembering a teaching from his father that said: "us we are not poor, we have feet, eyes, language, poor is the one who does not have any of this. "CHILDREN were also mentioned, as teachers without prejudice, from whom we can learn. The Tehuelche-Aymara member, a psychologist by profession, referred to the Indigenous people living in the city, arguing that 70% of the indigenous population live in cities, she asked at the same time to take this reality, following the same line, expressed the young urban Indians, as they call themselves, who spoke of a necessary peace, national reconciliation and bet on ways and strategies that make peace possible. The conversation was very rich because of the diversity of concepts that were addressed during the morning, in this summary is to put the words that stood out most throughout the meeting. In the afternoon and after lunch the proposals were worked out, then divided into three groups to elaborate sentences or ideas for the manifesto. The manifesto by the Paz is also a powerful tool to make us reflect from all social sectors the importance of not losing the most precious values of life and n community, in peace and with the value of the word to solve the conflicts. The elaborate manifesto will contribute to a broader debate and reflection on our lives in society. Next we share the Mannifesto for Peace: Building Peace from ourselves and in harmony with the environment- Mother Nature We commit ourselves to work for peace and reconciliation with all the Argentines. Transmitting the values of our ancestors. Strengthening the dialogue with the world religionsPromoting the creation of spaces for dialogue and generational exchangeRecovering the ancestral value of the wordPromoting listening with respect, interpreting the silencesConstruando tools for the resolution of conflicts by peaceful means using consensus and dialoguePromoviating community work and applying the principle of reciprocityRespecting the rights of all the Indigenous Peoples of the worldRecovering the listening, equity and valuation of all people Encouraging communication between cultures and dialogue with consensus to overcome violence in all links and relate s. If there is respect there is no violence. We also share the proposals for future actions: Rescuing cultural values, preserving the elders to transmit values to children and young people. Making an intergenerational encounter for the exchange of wisdoms (community meetings). Arming a network as a space for transmission of wisdom. Strengthen the dialogue with the Religions Generate spaces of meetings to work for Peace The day of the 21st brought encouragement and joy to the Indigenous Community to join in networking and continue working. We welcome the fact that this meeting was created at a time so necessary for our country, so we thank the Chamber of Deputies, Dip. Brugger, his team and especially the URI for motivating to work for Peace.


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19 / octubre / 2017


Dear Colleagues and Partners,

We wanted to share some time sensitive information about the World Bank’s plans for the upcoming End Poverty Day on October 17, which is the UN-designated International Day for the Eradication of Poverty (or End Poverty day). This year marks the 30th anniversary of the original event in Paris in which over a hundred thousand people marched in honor of the victims of extreme poverty, violence and hunger, which helped lead to the creation of the Day five years later.

Since then, people from all over the world have gathered every year on October 17th to commemorate the day. The World Bank wants to work with you and other partners to ensure that End Poverty day increasingly becomes a vehicle to galvanize attention and encourage greater action to end poverty by bringing together and mobilizing governments, citizens, civil society, faith based organizations, the private sectors and those who care about the issue and are working toward this goal to create a “world free of poverty”.

This year, the World Bank’s messaging will be bolstered by a new World Bank study on economic mobility across generations (description attached). Many of our country offices in over 100 countries will also be organizing events. We hope that you will engage your existing networks in whatever ways you think will be most effective so that we can collectively make a more meaningful impact through End Poverty Day. You can visit World Bank’s latest blogs and consider making a contribution or visit Poverty Home for details on End Poverty Day.

We hope that End Poverty day can be an opportunity to amplify and promote some of your own advocacy and programmatic efforts to fight extreme poverty and that some of the World Bank’s messaging, tools, and resources can be helpful.

Specifically you can consider:

  • Organizing your own End Poverty Day event
  • Partnering with one of our country offices to organize a joint event
  • Exploring how the findings from the Economic Mobility Report align with your organization’s priorities and create your own unique messages
  • Joining our digital and social campaign and sharing #endpoverty messages
  • Sharing with us your content (events, messages, write-ups) which we can feature on our campaign website and social media platforms
  • Featuring End Poverty banner on your own website
  • Writing a blog or OpEd on End Poverty Day and sharing it with us as part of our online collaboration platform
  • Participating in community service or activity
  • Reaching out to our End Poverty team with your ideas and suggestions
The vision is for October 17 to become a global rallying moment for the movement to end poverty, every year from now until 2030 – and for this moment to be one that is leveraged and shaped in collaboration with partner organizations. We hope that you will join us.

Please let us know if you have any questions and/or if you want to partner with us.

On behalf of the World Bank Group Faith Initiative, Adam and Tehreem

Tehreem Saifey

Stakeholder Engagement Unit

T +1(202) 458 0523


1818 H Street NW | MSN G2–202 (IBRD)| Washington DC 20433 | USA



19 / octubre / 2017


Report of the Peace Activity in the Circle of Cooperation

On September 21, members of the CC Quinaroes gathered at nine o'clock in the morning near the Yohama Park in the Laguna de Urao. Each of the guests came to participate, the main guests: The children, who with their laughter and games filled the morning with racket. The cacique of the Indigenous People Quinaroes made the blessing of the water, since the lagoon is passing through a moment of drought, part of the water was brought from the river of La Vizcaína. Then the water was poured on the beach of the lagoon, this is a place where there was water before and now it is dry. Then we made the other offerings we had, corn, chicha, cacao, chimo and fruits. All this to give back what our lagoon has given us for so long: Wisdom and food. We dance in honor of our ancestors, singing and touching them from the heart, opening our thoughts in union with our brothers. After the permits received, we went to the acoustic shell to hear the prayers that each one was going to deliver. Beginning with the right of speech a child, explaining the meaning of the dove: for him, this animal represents a docile animal, does not say rudeness, for him it was the first time to attend an event like this, at the same time he wondered if Was this activity new? it seemed to him a special day since the children were the protagonists of such an important day, as the Day of Peace. Then a representative of the Catholic Church, who said that in caring for our home we are teaching the family to respect, care and love our environment, especially plantations and water, so our health was benefited because our environment was also around us in balance and in harmony and that was Peace, that personal, spiritual well-being helps us to fight diseases. At the same time he invited us to pray and to act in doing good, these meetings are important because we are all after the search for spiritual improvement. Where he also appreciated the work of indigenous people in the pursuit of well-being for all people. Then a representative of the Jehovah's Witnesses spoke, telling us of his surprise when he received this invitation, especially because it was done through an indigenous people and more in a village like this, where most people who belong to other religions always they looked at them differently. And he asked our elders of the community, if the indigenous people were Jehovah's Witnesses ?, one of the old women answered that not, however; in the indigenous people there are people who belong to different religions and cults. In order to close, he asked that these activities be done more often and we would express to the children the reason for so many religions, as well as how important it is to speak to children of love and nature, since children carry this information more quickly to households. He then told us about his experience, a representative of the Evangelical Church, who confessed that he was going to see how the activity was taking place because he did not know that the indigenous people would dedicate themselves to this type of activity in La Paz, he thought it was not true. of the activity, since there is no statement of support not only for this day but Peace in a daily search of every human being.

Finally, a representative of the Agnostics closed the activity of the right of speech, who said that this activity was important since the gathering of several representatives of the spiritual traditions present in Lagunillas is already building a path towards Peace, where we have spoken from the harmony of our hearts.

Many of those present expressed that this activity allowed them to enjoy a special day where the conversations, music, laughter and sharing of food allowed them to be in harmony and to know a little more of others who are in the same way of their spiritual search . They expressed their gratitude to the team of URI AL & C, who allow that in the most remote places we can have a moment to share and learn about other religions and traditions through our network, from the bases of respect and communication.

The string music delighted us during this activity, then we did the sharing of carbines with cheese, chicha and panela water. The shared food also allowed them to reflect on the shortcomings that exist elsewhere.

We finish with songs paying homage to Lagunillas. With the commitment of returning to meet again next year, this same date.

As the Lagunillas elementary schools, the Manuel Gual school, were present, they liked the activity and requested that this activity be carried out at the school, so we replicated it on Friday the 23rd at 3:00 p.m., also successfully, committed to the education of children.

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Interreligious act for peace in the UCV


19 / october / 2017


In the University Parish of the Central University of Venezuela, in Caracas, on 21 September, an interfaith activity was carried out under the auspices of the members of the CC for Dialogue, the members of the Interreligious and Intercultural Studies Chair for the peace Luis Dolan of the Faculty of Economic and Social Sciences; and the Center for Peace and Human Rights who jointly shared reflections on the importance of peace for humanity.

Dr. Dilia Parra Guillén, a Buddhist, representative of the Soka Gakkai International, shared the peace proposals for the book world of the President of the organization Daisaku Ikeda who proposes to have a language on the strengthening of human values in the world and the fight against nuclear weapons, the importance of the role of women as a provider of social relations and children as the future of the world. Also shared were some of the teachings of Shrii Prabhat Ranjan Sarkar who states that meditation for inner peace is a reflection-wave that bestows personal benefits ranging from anger, better concentration, insomnia cure, overcome depression and fear, tranquilize the mind and thus leads us to a balanced state of love and compassion.

Other benefits of meditation include: emotional transformation, ability to quiet the mind, purification of intentions, refinement of perception, cultivation of wisdom.

It was accompanied by the practice of a meditation of a few minutes, chanting of mantras and an exercise (taken from the book The Mind and Peace) to calm the vibrations of the cerebral neocortex and thus achieve peace of mind,

The intervention of Dr. Magdalena Moreno, Catholic, who read a Bahai text that reflected peace as an absence of tensions, thus showing a spiritual vision of peace.

On the other hand, Prof. Margarita Rojas, Mahikari, of the School of Social Work spoke of the culture of peace and its recognition within university extension as a human proposal and leading to joy.

Another intervention was given by Prof. Frank Bracho who shared his vision of peace and ecology, alluding to the importance of helping to reduce climate change, as natural disasters are the product of environmental disharmony. Where there is no peace there is no harmony.

In addition, Father Raúl Herrera, outgoing pastor and Director of the Center for Peace and Human Rights, shared the concept of peace from Catholic texts and the new parish priest Javier Fuenmayor.

Two of the last interventions in this beautiful interreligious act were given by Prof. Vicente Mújica, a specialist in Philosophy of Law who spoke about the importance of peace for the development of the human being according to the visions of St. Francis of Assisi and St. Thomas of Not here.

The closing of the act was in charge of Belkis Aquino who interpreted all the Marian songs to promote the peace and all the moderation of the event was in charge of the Politologist Katerine Maleno. This event had a large participation of members of the university community in search of the strengthening of peace in Venezuela and in the world.

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Live peace with children


19 / october / 2017


On September 15, singer-songwriter AndreaMaría, representative of the Latin American CC of Musicians organized an activity called "LIVE PEACE WITH CHILDREN", with the purpose of enhancing and promoting the essential values of Peace from the experience of children. This activity was carried out in San Diego, Carabobo state in Venezuela. The activity counted on the participation of 25 Children and 14 adults between parents and representatives.

The activity was structured with a conversation: A World of Peace, games, painting and music. The words of welcome were offered and the URI vision and mission as an interreligious and intercultural network was made known. It was done with an open exposition of the meaning of Peace in our school community, family, Local, National and World community. Children and representatives were allowed to participate freely in expressing their particular vision of Peace, with situations of daily living. In the end all the guests understood the important reason to spread peace in all their actions: Family-School-Community of friends.

I played games with my values, which were divided by team, offering a model situation by the drivers of the program, giving the freedom to identify what value existed in the situation narrated, who managed to hit it correctly, should his representative dramatize it or pass it to another equipment. This dynamic allowed the participation of parents with their children as a team, as well as offering a diverse opinion on the values that stimulate peace in the lives of people who live daily. Then the children and representatives made pigeons of peace with the technique of ORIGAMI, with recyclable material, thanks to the facilitator María Ángela Cisnero. Working as a team: Yellow, Blue and Red (the colors of our national flag), children and representatives selected a Value that promotes Peace and made a painting SEEDS OF PEACE that reflects this value. In the end, each team displayed its blade and placed it around the CENTRAL AFICHE OF THE ACTIVITY. The closing of the activity was done with music: A Song for Peace, sharing two songs: where everyone sang melodic lines of PULGA Y EL PIOJO (Venezuelan children's song). She sang THE CHORUS of the song LIVE PEACE (OF THE ANDREAMARIA CANTAUTORA) WITH HER PARTICIPATION AS A SOLOIST, ACCOMPANIED BY HIS SPOUSE DWIGHT CARPIO G (GUITAR)

COLLABORATORS: Dwight Rafael Carpio, Dwight Nicolás Carpio, Laura López Special guest: María Ángela Cisneros. entrepreneurship @TITERESECOPLANES Photography Support: Alfredo Salazar.

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