Comme vous bien le savez, The Story of Stuff est un petit documentaire qui a fait le tour du monde. Il s'agit d'une explication assez original du système économique de consumerisme.
Maintenant, avec l'aide de Sainte-Croix, on peut le trouver en français -- pas seulement avec des soustitres. Alors, je vous invite à le visionner:
http://www.youtube.com/user/HolyCrossJustice
To see it in English go to http://www.storyofstuff.com
For still more: See a presentation of Tim Jackson's report: Prosperity without Growth at http://www.youtube.com/watch?v=qe3pZdY-mdY
Wednesday 30 December 2009
Tuesday 22 December 2009
If You Love This Planet
An Oscar winning documentary featuring Dr. Helen Caldercott -- by the National Film Board. Talking about the nuclear threat.
Somehow I missed this one earlier. But in the light of Copenhagen, it really hits home: http://www.nfb.ca/film/if_you_love_this_planet//
(Sorry, I couldn't embed it but at least I managed finally to link it !!!)
Somehow I missed this one earlier. But in the light of Copenhagen, it really hits home: http://www.nfb.ca/film/if_you_love_this_planet//
(Sorry, I couldn't embed it but at least I managed finally to link it !!!)
Saturday 19 December 2009
Copenhagen: a wake-up call
During this past week the world witnessed the most extraordinary events in Copenhagen as world leaders attempted to determine a path to avoid the excesses of climate change. While the results are appalling, it is nevertheless important to note that the very event itself is a witness to the important growth in awareness of our place as humans on the planet and a call to rediscover our place. If nothing else, it would be hard at this point for anyone anywhere on the planet to ignore the call to redirect our path through history.
Religion has a part to play and, while the results thus far are as abysmal as that of the meeting in Copenhagen, there is hope in the voices of those who recall religion to its place in the human heart. We live in one world and are shaped by the same forces; our origin and our destiny is that of the planet and of the other species that live here. Religion, as Thomas Berry said, is born out of the wonder and awe at the majesty of the universe. Unfortunately, our technological era has encased most humans in a setting that is completely encased in human artifice and that leaves little room for the contact that gives rise to a sense of wonder and also of awe (the capacity to recognise our limitations before the enormous forces of nature). Religions today need to help people recover the connection that originally gave rise to religion thousands of years ago and that led those peoples to find ways to express themselves on that level. No religious tradition today is up to the task. All religious traditions need to learn from one another, enrich one another, humbly place themselves in receptive encounter of the insights and the paths that will help each and all of us move toward that “re-enchantment of the Earth” that will provide the force necessary to let go of our love of death and destruction and to begin to live out of a profound love of life in all its forms. In the history of religions there are two themes that are quite common to most religious traditions: “a new birth” and “following the way” or path that religious insight opens up. The Copenhagen event invites us to plunge into our own religious traditions in order to recognise how they speak to the need for a reorientation of planetary practice. In this, we are not alone; we are not at the very beginning; we need to contemplate profoundly and act resolutely.
Religion has a part to play and, while the results thus far are as abysmal as that of the meeting in Copenhagen, there is hope in the voices of those who recall religion to its place in the human heart. We live in one world and are shaped by the same forces; our origin and our destiny is that of the planet and of the other species that live here. Religion, as Thomas Berry said, is born out of the wonder and awe at the majesty of the universe. Unfortunately, our technological era has encased most humans in a setting that is completely encased in human artifice and that leaves little room for the contact that gives rise to a sense of wonder and also of awe (the capacity to recognise our limitations before the enormous forces of nature). Religions today need to help people recover the connection that originally gave rise to religion thousands of years ago and that led those peoples to find ways to express themselves on that level. No religious tradition today is up to the task. All religious traditions need to learn from one another, enrich one another, humbly place themselves in receptive encounter of the insights and the paths that will help each and all of us move toward that “re-enchantment of the Earth” that will provide the force necessary to let go of our love of death and destruction and to begin to live out of a profound love of life in all its forms. In the history of religions there are two themes that are quite common to most religious traditions: “a new birth” and “following the way” or path that religious insight opens up. The Copenhagen event invites us to plunge into our own religious traditions in order to recognise how they speak to the need for a reorientation of planetary practice. In this, we are not alone; we are not at the very beginning; we need to contemplate profoundly and act resolutely.
Friday 18 December 2009
TCK TCK
An important message on this critical day in Copenhagen when the world's Heads of State will finally be called to account for the future of humanity. The music is prepared by Peruvian artists and sung in Spanish and Quechua.
Monday 7 December 2009
Cantate 6 d'un décembre
Hier soir les chœurs Équi Vox sous la direction de Guy Bélanger ont présenté "Cantate 6 d'un décembre", une pièce original crée par Marie-Claude Robitaille (texte) et Ginette Bellavaince (musique). C'est une poésie chantée d'une beauté et d'une charge émotionnelle forte. Je partage la première strophe:
(Quand j'aurais du temps, j'aimerais faire disponible tout le texte de cette cantique. Malheureusement je ne peux pas partager la musique -- même si je crois que c'était filmé par Radio-Canada. J'espère qu'il sera diffusé en un moment.)
Il fut un temps où les ténèbres
s'étendaient de partout le monde.
Où tout un chacun tremblait dès
qu'arrivait le soir.
La nuit était ennemie, royaume du mal et
pays des morts.
On ne faisait qu'attendre impatiemment
l'aurore....
On dit ce temps révolus, maintenant
rempli d'audace;
Puisqu'aujourd'hui le phénix a pris sa place. (Quand j'aurais du temps, j'aimerais faire disponible tout le texte de cette cantique. Malheureusement je ne peux pas partager la musique -- même si je crois que c'était filmé par Radio-Canada. J'espère qu'il sera diffusé en un moment.)
Saturday 5 December 2009
Les armes et la violence envers les femmes : une liaison dangereuse
(English follows)
Montréal, le 5 décembre 2009 - Le groupe de travail sur le trafic des armes d’Antennes de paix Montréal veut appuyer toute activité visant à contrer la violence faite aux femmes, en particulier la violence commise en faisant usage des armes. Tragiquement, notre société continue à manifester un profond rejet des femmes. On en voit l’évidence dans les multiples formes d’injustice qui persistent malgré des années de travail en faveur de l’égalité des femmes. Les fondements psychologiques de ce phénomène sont complexes et il faudra encore bien des années d’effort pour les modifier.
L’expression la plus dévastatrice et tragique de ce rejet des femmes se trouve dans la violence qui tue ou qui vise à tuer. À Montréal, les querelles conjugales demeurent une constante. Des femmes sont battues à mort. Quand ils possèdent des armes, dans des excès de rage, les abuseurs les utilisent pour tuer des femmes qui ne peuvent se défendre. Ces gestes sont illégaux, bien sûr, mais, ils causent aussi un tort terrible aux individus et à la société. En tant qu’organisation associée à Pax Christi International, Antennes de paix Montréal s’oppose fermement à tout acte d’abus et de violence qui menace ou tue la personne humaine et qui nie ainsi l’inviolabilité de la vie.
Mettre fin à la culture de la violence
La prolifération des armes dans notre société révèle une culture de violence. Des conflits peuvent être trop facilement « résolus » par un recours aux armes. Des personnes déséquilibrées sur le plan psychologique ont trop facilement accès à des moyens violents pour exprimer leur peur et leur colère. La présence des armes et la menace de les utiliser génèrent la peur et l’insécurité dans notre société. Un somme démesurée d’énergie sert à gérer cette peur, une énergie qui pourrait être orientée vers la création de moyens pour résoudre des conflits et construire une culture de la non violence.
Les femmes savent très bien ce que c’est que de vivre avec l’insécurité et la menace. Leur liberté est quotidiennement limitée : elles ne peuvent décider où elles voudraient aller, ni quand elles voudraient sortir, etc. À mesure que croît la présence des armes, même les endroits normalement considérés comme étant sûrs, tels les lieux de formation intellectuelle ou de culte, peuvent à tout moment devenir des endroits d’horreur et de mort. C’est inacceptable dans la société canadienne!
Alors qu’on se souvient des tristes événements du 6 décembre 1989, il est aussi important de se rappeler les multiples actes de violence contre les femmes qui ne comportent pas l’usage d’armes à feu. Les femmes victimes d’abus montrent clairement qu’elles sont plus souvent violées par des paroles qui engendrent la honte et l’humiliation, par l’abus et le contrôle sexuels, par le contrôle et la domination psychologiques, par l’exclusion des postes d’égalité, par la négation des possibilités d’éducation, etc., etc. Tous cela doit être considéré comme étant de la violence. Ces gestes tuent l’esprit, ils causent des blessures profondes chez la personne humaine.La mort violente est inacceptable comme l’est une vie diminuée, profondément blessée par des gestes de violence gratuite.
Maintenir le registre des armes
Le 6 décembre 1989 a déclenché à travers le monde une volonté ferme d’apporter des changements dans notre culture de violence, en particulier la violence faite aux femmes. Ici, au Canada, cela a donné lieu à un mouvement pour le contrôle des armes à feu et des efforts ont été déployés pour renforcer les lois canadiennes sur le contrôle des armes à feu. En 1995, on a voté la loi canadienne sur les armes à feu et ce fut un monument à la mémoire des victimes du massacre de l’École polytechnique. Les familles de ces victimes ont activement participé à ce mouvement. D’une certaine façon, elles se sont senties réconfortées par la création du registre des armes à feu utilisé à tous les niveaux par la police. Ces familles, et d’autres à travers le Canada qui appuient le contrôle des armes à feu, sont profondément préoccupées de constater que ce travail ardu est maintenant menacé par ceux qui veulent affaiblir ou éliminer le registre des armes à feu.
Le groupe de travail sur le trafic des armes d’Antennes de paix Montréal croit que notre société canadienne doit continuer à réfléchir sur l’énorme danger que constitue pour tous, et en particulier pour les femmes, la possibilité d’acheter des armes à feu sans restriction ni imputabilité. On encourage tous les citoyens et citoyennes qui partagent une préoccupation semblable à communiquer à leur député leur volonté de voir renforcé le registre des armes à feu. L’appel de Mme Suzanne Laplante-Edward, mère de la victime Anne-Marie Edward qui est morte le 6 décembre 1989, s’adresse à tous et à toutes : aidez-moi à maintenir vivant l’héritage de nos filles.
Mary Ellen Francoeur ,
en collaboration avec
Richard Renshaw, coordonnateur
pour le groupe de travail sur le trafic des armes
***********************
Montréal, Decembre 3, 2009 . Antennes de paix Montreal ‘s working group on arms trafficking wishes to support all activities that protest violence against women, particularly violence which involves the use of arms. Tragically, our society continues to reflect a deep-seated rejection of women. This is expressed in many forms of injustice which persist despite years of work toward women’s equality. The psychological underpinnings of this are complex and will clearly take many more years of effort to transform.
The most devastating and tragic expression of this rejection of women is the violence which kills or aims to kill. In Montreal, there is a constant incidence of domestic abuse. Women are beaten to the point of death. Where guns are possessed by abusers, they are used in actions of rage to kill women who have no means of defending themselves. These actions are, of course, illegal; however, they also do terrible damage to individuals and to society. As an organization associated with Pax Christi International , Antennes de paix Montreal strongly opposes all acts of abuse and violence which threaten or take away human life, thus negating the sanctity of life.
Culture of violence and the use of weapons
The proliferation of guns in our society points to a culture of violence. Conflict can be too easily “resolved” by the use of weapons. Persons with psychological imbalance have all too easy access to violent means of living out their fears and anger. The presence of weapons and the threat to use them implants fear and insecurity in our society. An inordinate amount of energy goes into living with this fear, an energy that could be given to creative means of resolving conflict, of building a culture of nonviolence.
Women know far too well what it is like to live in insecurity and threat. Their freedom is limited daily, restricting where they can go, when they can go, etc. As the presence of guns increases, even places that would normally be deemed secure, such as academic settings or places of worship, can at any moment turn into places of horror and death. This is unacceptable in Canadian society!
As the events of December 6, 1989, are remembered with sorrow, it is important to also remember the many acts of violence against women that do not involve guns. Abused women make it clear that they are more frequently violated by words which shame and humiliate, by sexual invasion and control, by psychological control and dominance, by exclusion from positions of equality, by denial of educational opportunities etc. etc. All of these must be seen as violence. They kill the spirit; they leave wounds that go deep into the core of the human person. Death through violence is unacceptable; so also is diminished life, life deeply wounded by undeserved actions.
Support needed for gun control
December 6, 1989, has sparked determination throughout the world to make changes in our culture of violence, particularly violence against women. Here in Canada a gun control movement was initiated, and efforts have been made to strengthen Canada’s gun control laws. In 1995, Canada’s Firearms Act was passed and it was a monument to the memory of the victims of the massacre of the Ecole Polythechnique. The families of these victims have been very much involved in this movement. They have been somewhat comforted by the establishment of the Firearms Registry, used by Canadian police at all levels. These families, and others across Canada who support gun control, are deeply concerned that this hard work is now threatened by those who would erode or discontinue the Firearms Registry.
Antennes de paix’s working group on arms trafficking believes that our Canadian society must continue to consider the tremendous danger to all, and particularly women, when arms can be purchased without restriction or accountability. All citizens who have similar concerns are encouraged to communicate with their MPs , supporting strengthening the Firearms Registry. The plea of Mme. Suzanne Laplante-Edward, mother of victim Anne-Marie Edward who died on December 6, 1989, is a call to us all: Help me keep our daughters’ legacy alive.
Mary Ellen Francoeur
for the Arms Trafficking
Working Group
in collaboration with Richard Renshaw
Montréal, le 5 décembre 2009 - Le groupe de travail sur le trafic des armes d’Antennes de paix Montréal veut appuyer toute activité visant à contrer la violence faite aux femmes, en particulier la violence commise en faisant usage des armes. Tragiquement, notre société continue à manifester un profond rejet des femmes. On en voit l’évidence dans les multiples formes d’injustice qui persistent malgré des années de travail en faveur de l’égalité des femmes. Les fondements psychologiques de ce phénomène sont complexes et il faudra encore bien des années d’effort pour les modifier.
L’expression la plus dévastatrice et tragique de ce rejet des femmes se trouve dans la violence qui tue ou qui vise à tuer. À Montréal, les querelles conjugales demeurent une constante. Des femmes sont battues à mort. Quand ils possèdent des armes, dans des excès de rage, les abuseurs les utilisent pour tuer des femmes qui ne peuvent se défendre. Ces gestes sont illégaux, bien sûr, mais, ils causent aussi un tort terrible aux individus et à la société. En tant qu’organisation associée à Pax Christi International, Antennes de paix Montréal s’oppose fermement à tout acte d’abus et de violence qui menace ou tue la personne humaine et qui nie ainsi l’inviolabilité de la vie.
Mettre fin à la culture de la violence
La prolifération des armes dans notre société révèle une culture de violence. Des conflits peuvent être trop facilement « résolus » par un recours aux armes. Des personnes déséquilibrées sur le plan psychologique ont trop facilement accès à des moyens violents pour exprimer leur peur et leur colère. La présence des armes et la menace de les utiliser génèrent la peur et l’insécurité dans notre société. Un somme démesurée d’énergie sert à gérer cette peur, une énergie qui pourrait être orientée vers la création de moyens pour résoudre des conflits et construire une culture de la non violence.
Les femmes savent très bien ce que c’est que de vivre avec l’insécurité et la menace. Leur liberté est quotidiennement limitée : elles ne peuvent décider où elles voudraient aller, ni quand elles voudraient sortir, etc. À mesure que croît la présence des armes, même les endroits normalement considérés comme étant sûrs, tels les lieux de formation intellectuelle ou de culte, peuvent à tout moment devenir des endroits d’horreur et de mort. C’est inacceptable dans la société canadienne!
Alors qu’on se souvient des tristes événements du 6 décembre 1989, il est aussi important de se rappeler les multiples actes de violence contre les femmes qui ne comportent pas l’usage d’armes à feu. Les femmes victimes d’abus montrent clairement qu’elles sont plus souvent violées par des paroles qui engendrent la honte et l’humiliation, par l’abus et le contrôle sexuels, par le contrôle et la domination psychologiques, par l’exclusion des postes d’égalité, par la négation des possibilités d’éducation, etc., etc. Tous cela doit être considéré comme étant de la violence. Ces gestes tuent l’esprit, ils causent des blessures profondes chez la personne humaine.La mort violente est inacceptable comme l’est une vie diminuée, profondément blessée par des gestes de violence gratuite.
Maintenir le registre des armes
Le 6 décembre 1989 a déclenché à travers le monde une volonté ferme d’apporter des changements dans notre culture de violence, en particulier la violence faite aux femmes. Ici, au Canada, cela a donné lieu à un mouvement pour le contrôle des armes à feu et des efforts ont été déployés pour renforcer les lois canadiennes sur le contrôle des armes à feu. En 1995, on a voté la loi canadienne sur les armes à feu et ce fut un monument à la mémoire des victimes du massacre de l’École polytechnique. Les familles de ces victimes ont activement participé à ce mouvement. D’une certaine façon, elles se sont senties réconfortées par la création du registre des armes à feu utilisé à tous les niveaux par la police. Ces familles, et d’autres à travers le Canada qui appuient le contrôle des armes à feu, sont profondément préoccupées de constater que ce travail ardu est maintenant menacé par ceux qui veulent affaiblir ou éliminer le registre des armes à feu.
Le groupe de travail sur le trafic des armes d’Antennes de paix Montréal croit que notre société canadienne doit continuer à réfléchir sur l’énorme danger que constitue pour tous, et en particulier pour les femmes, la possibilité d’acheter des armes à feu sans restriction ni imputabilité. On encourage tous les citoyens et citoyennes qui partagent une préoccupation semblable à communiquer à leur député leur volonté de voir renforcé le registre des armes à feu. L’appel de Mme Suzanne Laplante-Edward, mère de la victime Anne-Marie Edward qui est morte le 6 décembre 1989, s’adresse à tous et à toutes : aidez-moi à maintenir vivant l’héritage de nos filles.
Mary Ellen Francoeur ,
en collaboration avec
Richard Renshaw, coordonnateur
pour le groupe de travail sur le trafic des armes
***********************
Montréal, Decembre 3, 2009 . Antennes de paix Montreal ‘s working group on arms trafficking wishes to support all activities that protest violence against women, particularly violence which involves the use of arms. Tragically, our society continues to reflect a deep-seated rejection of women. This is expressed in many forms of injustice which persist despite years of work toward women’s equality. The psychological underpinnings of this are complex and will clearly take many more years of effort to transform.
The most devastating and tragic expression of this rejection of women is the violence which kills or aims to kill. In Montreal, there is a constant incidence of domestic abuse. Women are beaten to the point of death. Where guns are possessed by abusers, they are used in actions of rage to kill women who have no means of defending themselves. These actions are, of course, illegal; however, they also do terrible damage to individuals and to society. As an organization associated with Pax Christi International , Antennes de paix Montreal strongly opposes all acts of abuse and violence which threaten or take away human life, thus negating the sanctity of life.
Culture of violence and the use of weapons
The proliferation of guns in our society points to a culture of violence. Conflict can be too easily “resolved” by the use of weapons. Persons with psychological imbalance have all too easy access to violent means of living out their fears and anger. The presence of weapons and the threat to use them implants fear and insecurity in our society. An inordinate amount of energy goes into living with this fear, an energy that could be given to creative means of resolving conflict, of building a culture of nonviolence.
Women know far too well what it is like to live in insecurity and threat. Their freedom is limited daily, restricting where they can go, when they can go, etc. As the presence of guns increases, even places that would normally be deemed secure, such as academic settings or places of worship, can at any moment turn into places of horror and death. This is unacceptable in Canadian society!
As the events of December 6, 1989, are remembered with sorrow, it is important to also remember the many acts of violence against women that do not involve guns. Abused women make it clear that they are more frequently violated by words which shame and humiliate, by sexual invasion and control, by psychological control and dominance, by exclusion from positions of equality, by denial of educational opportunities etc. etc. All of these must be seen as violence. They kill the spirit; they leave wounds that go deep into the core of the human person. Death through violence is unacceptable; so also is diminished life, life deeply wounded by undeserved actions.
Support needed for gun control
December 6, 1989, has sparked determination throughout the world to make changes in our culture of violence, particularly violence against women. Here in Canada a gun control movement was initiated, and efforts have been made to strengthen Canada’s gun control laws. In 1995, Canada’s Firearms Act was passed and it was a monument to the memory of the victims of the massacre of the Ecole Polythechnique. The families of these victims have been very much involved in this movement. They have been somewhat comforted by the establishment of the Firearms Registry, used by Canadian police at all levels. These families, and others across Canada who support gun control, are deeply concerned that this hard work is now threatened by those who would erode or discontinue the Firearms Registry.
Antennes de paix’s working group on arms trafficking believes that our Canadian society must continue to consider the tremendous danger to all, and particularly women, when arms can be purchased without restriction or accountability. All citizens who have similar concerns are encouraged to communicate with their MPs , supporting strengthening the Firearms Registry. The plea of Mme. Suzanne Laplante-Edward, mother of victim Anne-Marie Edward who died on December 6, 1989, is a call to us all: Help me keep our daughters’ legacy alive.
Mary Ellen Francoeur
for the Arms Trafficking
Working Group
in collaboration with Richard Renshaw
Monday 16 November 2009
The Day It Rained
The Day It Rained
a novella
by Richard Renshaw
Dunamis Publishers,
6295 Alma, Montreal, QC,
Canada, H2S 2W2
CAN$17.00 ($20 if mailed)
Pancha never imagined that rain could cause such grief. Chimbote is a fishing
port set in the coastal desert of northern Peru. An ear ly morning rain changed
her life forever, as it did also for almost everyone in the little shantytown where they eked out an existence. Hers is a story of the struggle to keep hope alive.
a novella
by Richard Renshaw
Dunamis Publishers,
6295 Alma, Montreal, QC,
Canada, H2S 2W2
CAN$17.00 ($20 if mailed)
Pancha never imagined that rain could cause such grief. Chimbote is a fishing
port set in the coastal desert of northern Peru. An ear ly morning rain changed
her life forever, as it did also for almost everyone in the little shantytown where they eked out an existence. Hers is a story of the struggle to keep hope alive.
Friday 13 November 2009
Call to Action Conference
Last weekend I attended the annual Call to Action conference in Milwaukee. There were about 3,000 people present. The keynote address on Sunday morning was given by Dr. Clarissa Pinkola Estes, author of Women Who Run With Wolves. I had occasion to speak with her at one moment and it was clear that she embodies in her work and her life a courage and defiance that runs in the face of all obstacles. She is of Mexican origin, an orphan adopted in later childhood by a Hungarian immigrant family. Author and psychoanalyst she worked with those traumatized by the tragedy at Colombine -- among many other instances. She confided to me that she is also a healer in her own ethnic tradition as a curandera.
That same morning the conference leaders issued a declaration regarding the current Vatican investigation of women's religious orders in the United States. The declaration was timed to reach the US bishops before their annual plenary meeting. Here is the announcement on the CTA website:
CTA Conference Issues Statement on Nuns Investigation
In anticipation of the U.S. Conference of Catholic bishops meeting in Baltimore, the largest annual gathering of progressive Catholics issued a statement of support to nuns during this time of investigation by the Vatican and called the bishops to defend them. (http://www.cta-usa.org/). It reads in part, "To our fellow Catholics in the United States and around the globe, women religious have taught us how to live the gospel and open our arms until they embraced all of God's people. It is now our responsibility to put into action the lessons we have learned and ensure that our sisters in faith are not ripped from the church's embrace," the statement reads. "To our courageous sisters, you who have been the bedrock of our church and country, know that the people you have faithfully served stand beside you as you have stood with us."
At the same time, thousands of members present at the session were invited to indicate their support of the document. The response was enthusiastic.
Unfortunately, Fr. Roy Bourgeois, who was also scheduled to speak at the conference, could not be present due to his father's failing health. In his stead we heard from Louise Akre (I hope I have that right.) who worked for 40 years in the religious education office of the diocese of Minneapolis and who was told by her bishop recently to issue a statement withdrawing her support for the ordination of women or face a prohibition from engagement in any education activity in the diocese. She replied that in conscience she could not issue such a statement.
While waiting in the airport in Chicago on my way to Milwaukee, I met Orville Huntington, an Athabascan from the northern region of Alaska, in a village of 300 people, 90 miles from the nearest community. Trained as a scientist and recongized throughout Alaska, he has been monitoring the indicators of climate change in his area. At the CTA conference he showed us how the fish are dying from lack of oxygen in warming waters, plants are flowering in the Fall, pine trees are dying and being replaced by deciduous trees, etc. Even though there is no mineral or oil extraction in the area, no industrial presence at all, the changes are dramatic.
The first day at the conference we were treated to a long examination of the situation of undocumented hispanic immigrants in the United States and the activities along the Mexican American border. We were treated to a somber analysis of the consequences of the famous wall along the border that, in some places cuts through farmers' lands making half inaccessible -- without compensation. In several places it cuts through national nature reserves making access impossible and stopping wildlife movement. In at least one case it cuts through towns straddling the border dividing them in half and causing drainage problems when there are floods. The new health bill passed by the House recently explicitly excludes the 12 million undocumented workers in the United States from coverage even though they frequently pay taxes and contribute enormously to the economy. One of the presenter, Jorge Mujica Murias, is running for office in the Congress on these issues.
The theme of the Conference was "Everyone at the Table: Rejoicing as People of God."
For me one of the highlights of the conference was an evening performance by "Emma's Revolution," a group of two women who have recently put out a CD with Holly Near whom I had heard sing in Philadelphia way back in the 1970s. They were extraordinary in their music and their message. They will be singing, as they do each year, at the School of the America's protest in Georgia on November 20-22. Last year 20,000 people were present. For more information, see http://www.soaw.org/
That same morning the conference leaders issued a declaration regarding the current Vatican investigation of women's religious orders in the United States. The declaration was timed to reach the US bishops before their annual plenary meeting. Here is the announcement on the CTA website:
CTA Conference Issues Statement on Nuns Investigation
In anticipation of the U.S. Conference of Catholic bishops meeting in Baltimore, the largest annual gathering of progressive Catholics issued a statement of support to nuns during this time of investigation by the Vatican and called the bishops to defend them. (http://www.cta-usa.org/). It reads in part, "To our fellow Catholics in the United States and around the globe, women religious have taught us how to live the gospel and open our arms until they embraced all of God's people. It is now our responsibility to put into action the lessons we have learned and ensure that our sisters in faith are not ripped from the church's embrace," the statement reads. "To our courageous sisters, you who have been the bedrock of our church and country, know that the people you have faithfully served stand beside you as you have stood with us."
At the same time, thousands of members present at the session were invited to indicate their support of the document. The response was enthusiastic.
Unfortunately, Fr. Roy Bourgeois, who was also scheduled to speak at the conference, could not be present due to his father's failing health. In his stead we heard from Louise Akre (I hope I have that right.) who worked for 40 years in the religious education office of the diocese of Minneapolis and who was told by her bishop recently to issue a statement withdrawing her support for the ordination of women or face a prohibition from engagement in any education activity in the diocese. She replied that in conscience she could not issue such a statement.
While waiting in the airport in Chicago on my way to Milwaukee, I met Orville Huntington, an Athabascan from the northern region of Alaska, in a village of 300 people, 90 miles from the nearest community. Trained as a scientist and recongized throughout Alaska, he has been monitoring the indicators of climate change in his area. At the CTA conference he showed us how the fish are dying from lack of oxygen in warming waters, plants are flowering in the Fall, pine trees are dying and being replaced by deciduous trees, etc. Even though there is no mineral or oil extraction in the area, no industrial presence at all, the changes are dramatic.
The first day at the conference we were treated to a long examination of the situation of undocumented hispanic immigrants in the United States and the activities along the Mexican American border. We were treated to a somber analysis of the consequences of the famous wall along the border that, in some places cuts through farmers' lands making half inaccessible -- without compensation. In several places it cuts through national nature reserves making access impossible and stopping wildlife movement. In at least one case it cuts through towns straddling the border dividing them in half and causing drainage problems when there are floods. The new health bill passed by the House recently explicitly excludes the 12 million undocumented workers in the United States from coverage even though they frequently pay taxes and contribute enormously to the economy. One of the presenter, Jorge Mujica Murias, is running for office in the Congress on these issues.
The theme of the Conference was "Everyone at the Table: Rejoicing as People of God."
For me one of the highlights of the conference was an evening performance by "Emma's Revolution," a group of two women who have recently put out a CD with Holly Near whom I had heard sing in Philadelphia way back in the 1970s. They were extraordinary in their music and their message. They will be singing, as they do each year, at the School of the America's protest in Georgia on November 20-22. Last year 20,000 people were present. For more information, see http://www.soaw.org/
Thursday 24 September 2009
Mines that Devour Mountains
Speaking of the Agenda, I was asked to contribute one of the reflections. Here it is:
MINES THAT DEVOUR MOUNTAINS
An award-winning mining documentary film, Pascua Lama: a Quest for El Dorado was released recently in Montreal. On the cover of the DVD is a photo of the mine combined with a background image of downtown Toronto. The image is appropriate. Toronto’s stock exchange registers 60% of mining companies in the world. The reason is simple: Toronto places no conditions on how mining companies operate. Moreover, it supports those companies politically and financially even when they contaminate the environment and violate human rights.
MINES THAT DEVOUR MOUNTAINS
An award-winning mining documentary film, Pascua Lama: a Quest for El Dorado was released recently in Montreal. On the cover of the DVD is a photo of the mine combined with a background image of downtown Toronto. The image is appropriate. Toronto’s stock exchange registers 60% of mining companies in the world. The reason is simple: Toronto places no conditions on how mining companies operate. Moreover, it supports those companies politically and financially even when they contaminate the environment and violate human rights.
Thursday 3 September 2009
The Day It Rained
I have been working on a manuscript for a novel now for a couple of years. The novel is about life in Chimbote, a city on the northern coast of Peru -- where I lived for a few years in the 1980s. One of the really hard parts of writing is cutting out the unessential parts. Here is one of the pieces that had to go. It is nevertheless a good story I think.
Flor shivered at the sight of the man seated with the small white coffin at the back of the bus. Daniel had died only two weeks earlier, and the image of the small white coffin revived painful memories. He was only 14 when he died. Towards the end, he was so weakened that he couldn’t do more than sit up for short periods. Yet, he was such a special child, quiet, caring. He demanded nothing and appreciated everything. Flor had done her best to care for him, but she was alone; his father had disappeared years ago. She had done everything possible to keep him comfortable and to encourage him to eat, though he had difficulty keeping anything down. Some women from the city had offered to help her. They belonged to some organization or other that was supposed to look after women who were raising families alone. At least they had been able to get some medicine for Daniel. The day before his death she had sent word for the priest to come to bring him communion. Daniel had never been baptized, and she didn’t go to church herself. Well, she hardly had time for that. Anyway, he came, and they talked. Daniel had no idea what communion was, but when the priest asked him, he nodded and said that yes, he would like that. The priest promised to return the next morning. When Flor had thanked him, the priest paused for a moment before asking if she realized that the boy was dying. She folded her arms across her chest, bowed slightly as if she were examining the floor and, in a soft voice said, yes, she realized that.
“Have you talked with him about it,” he said. “He is aware he is dying, you know, but he doesn’t want to upset you. I think that if you were to talk to him about his death, it would help him. This may be your last chance to have a real heart-to heart chat with him.”
Flor shivered at the sight of the man seated with the small white coffin at the back of the bus. Daniel had died only two weeks earlier, and the image of the small white coffin revived painful memories. He was only 14 when he died. Towards the end, he was so weakened that he couldn’t do more than sit up for short periods. Yet, he was such a special child, quiet, caring. He demanded nothing and appreciated everything. Flor had done her best to care for him, but she was alone; his father had disappeared years ago. She had done everything possible to keep him comfortable and to encourage him to eat, though he had difficulty keeping anything down. Some women from the city had offered to help her. They belonged to some organization or other that was supposed to look after women who were raising families alone. At least they had been able to get some medicine for Daniel. The day before his death she had sent word for the priest to come to bring him communion. Daniel had never been baptized, and she didn’t go to church herself. Well, she hardly had time for that. Anyway, he came, and they talked. Daniel had no idea what communion was, but when the priest asked him, he nodded and said that yes, he would like that. The priest promised to return the next morning. When Flor had thanked him, the priest paused for a moment before asking if she realized that the boy was dying. She folded her arms across her chest, bowed slightly as if she were examining the floor and, in a soft voice said, yes, she realized that.
“Have you talked with him about it,” he said. “He is aware he is dying, you know, but he doesn’t want to upset you. I think that if you were to talk to him about his death, it would help him. This may be your last chance to have a real heart-to heart chat with him.”
Thursday 4 June 2009
Moving beyond integralism
Our religions traditions can be powerful forces for change. The way in which that will operate in society will change in each context.
We need to look positively of course at the contribution religion can make to society. It is generally accepted, as Jacques Racine has admirably pointed out, that religion can help society and the people in society discover meaning in their life together. It can contribute to sustaining in particular those who are marginalized, who suffer setbacks, who are seriously ill or who are in prison. Religion can help us find common ground in living together and in resolving conflicts. Our religious traditions believe it is important to contribute a sense of transcendence, of reconciliation and of solidarity to society. Religions can help orient and sustain the search for peace.
In the Catholic tradition there is a wealth of possibilities for making a significant contribution to society. For example the little-known social doctrine of the Church can support the dignity of the human person, the responsablity for participation in society, the search for the common good. It insists on the universal destination of goods, in other words, sharing, solidarity. Finally, the social doctrine of the Church insists on the principle of subsidiarity: that decisions be made at the level of those who are most affected. The Catholic tradition, with its option for the poor, demands that society include those who are marginalized.
We need to look positively of course at the contribution religion can make to society. It is generally accepted, as Jacques Racine has admirably pointed out, that religion can help society and the people in society discover meaning in their life together. It can contribute to sustaining in particular those who are marginalized, who suffer setbacks, who are seriously ill or who are in prison. Religion can help us find common ground in living together and in resolving conflicts. Our religious traditions believe it is important to contribute a sense of transcendence, of reconciliation and of solidarity to society. Religions can help orient and sustain the search for peace.
In the Catholic tradition there is a wealth of possibilities for making a significant contribution to society. For example the little-known social doctrine of the Church can support the dignity of the human person, the responsablity for participation in society, the search for the common good. It insists on the universal destination of goods, in other words, sharing, solidarity. Finally, the social doctrine of the Church insists on the principle of subsidiarity: that decisions be made at the level of those who are most affected. The Catholic tradition, with its option for the poor, demands that society include those who are marginalized.
Friday 29 May 2009
Dealing with Diversity
OUT OF PRINT
However you can download it:
See http://dunamispublishers.blogspot.com
I have recently published a small book called Dealing with Diversity: Questions for Catholics. It explores some of the historical and doctrinal burdens that the Catholic tradition poses for interfaith collaboration especially on social issues. It also looks at the difficulties the Catholic tradition has in dealing with various kinds of diversity within its own numbers.
Religious people are called to cross borders, to encounter whatever is on the other side of the cultural and religious divides. Solidarity with the struggle of the Earth, of the oppressed and of the marginalized begins when we take action with those on the other side of our borders. That action repositions us, establishing new relationships both with the oppressed and with the dominant culture. This is the point where the lifestyle enclave of the dominant culture collapses and a new narrative of religion emerges.
Religious people are uniquely positioned to help bind civil society together and to draw attention to the absent voices: the environment (air, water, soil, plants and animals), racial minorities, women, children, those with mental or physical disabilities, the elderly, refugees, immigrants. As religious people we are invited into the dialogue to mediate between self, society, the natural world and ultimate reality.
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