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
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
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.
Descargue el informe completo aquí
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: https://drive.google.com/file/d/0B5seo971JOvvWFJuNy05S1h1YkE/view?usp=sharing
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:
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:
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.,
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)
https://www.facebook.com/tonykarika/videos/10209758650315700/ Maria das Graças de Oliveira Nascimento
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
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
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:
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
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.
19 / octubre / 2017
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:
19 / octubre / 2017
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.
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.
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.