27 8 - 2014 Settimanale IMC N.

179
CHACO: COMPROMISO PARA EL DESARROLLO Y LA
GESTIN TERRITORIAL EN LOS SEMIRIDOS
Scritto da P. Giuseppe Auletta, IMC
Una buena porcin de Amrica del Sur se puede
definir como semirida, ubicada en el lmite de la
posibilidad de la agricultura sin riego, lmite a su vez
cuestionado por la irregularidad de las lluvias. Los
casos del nordeste de Brasil el !"aco seco en
Argentina, #aragua Bolivia $% entre otras
regiones&' son un buen e(emplo de esas
limitaciones. )esde el punto de vista social, el
semirido "a sido el refugio de poblaciones
marginadas de los procesos generales de desarrollo,
pueblos originarios campesinos relegados a una
actividad de semisubsistencia, con difcil acceso a los mercados teniendo *ue
sobrellevar las dificultades *ue le ofrece un medio con riesgos e incertidumbres con
ambientes a degradados por la e+traccin dirigida a los mercados e+ternos. Al respecto
se podra decir casi una obviedad, en el semirido, el problema bsico el factor *ue
desata muc"os de sus problemas es la falta de agua. Las sociedades del semirido estn
muc"as veces amenazadas por la creciente necesidad de nuevas tierras *ue tiene el
mundo globalizado para producir commodities. Las nuevas tecnologas $riego por goteo,
nuevas variedades, biotecnologa' presionan para ocupar tierras *ue antes mostraban
fuertes riesgos, inaceptables para la e+plotacin mercantil, de las cuales los antiguos
ocupantes son e+pulsados por una combinacin de ausencia de ttulos formales, carencia
de conocimiento formacin para defender sus derec"os presencia poco eficiente de
los gobiernos. La tenencia de la tierra, (unto con el agua, son dos de los grandes temas
del semirido.
-uestra visin de las regiones semiridas
.l desarrollo la gestin territorial !"aco /rinacional en otras regiones semiridas
deben respaldarse en, $%'
.l dilogo intercultural0
La construccin participativa de las polticas p1blicas0
Las potencialidades ambientales, econmicas sociales de la regin no en sus
limitaciones0
.l acceso uso e*uitativo de la tierra el agua0
La visibilizacin del papel de la relacin articulacin de los actores, tanto del .stado
Se!"#$#%e IMC 179
como las organizaciones de la sociedad civil, en particular los pueblos indgenas, los
campesinos, las mu(eres los (venes.
Lneas de accin $agenda'
#ara concretar nuestra visin del !"aco /rinacional de otras regiones semiridas nos
corresponde,
2ntegrar articular las distintas polticas, programas, proectos estrategias de la
sociedad civil del .stado *ue desarrollan acciones de promocin de la gestin territorial
de los espacios semiridos, de los derec"os de las personas *ue en l viven, a nivel
local, provincial nacional.
3enerar las condiciones para el dilogo amplio con pertinencia pertenencia cultural
entre representantes del .stado de la sociedad civil, con miras a alcanzar acuerdos *ue
incluan las e+pectativas de todos los actores.
3enerar fortalecer las condiciones para el empoderamiento de las organizaciones de
comunidades indgenas, campesinas, de mu(eres de (venes rurales de sus
capacidades en la defensa de los derec"os "umanos, priorizando el acceso uso de la
tierra, los recursos bienes naturales la igualdad de oportunidades.
#roponer o apoar, seg1n sea el caso, polticas programas de saneamiento
regularizacin de la tierra en el !"aco /rinacional $%' en otros espacios semiridos, sea
sta la titulacin individual o colectiva dependiendo del caso.
#romover el acceso e*uitativo con pertinencia cultural a la 4usticia, buscando dentro de
este marco el cumplimiento de las sentencias emitidas.
#romover o difundir, seg1n sea el caso, la investigacin e informacin el rescate de
saberes locales sobre las potencialidades problemas en los semiridos $%' desde una
perspectiva multidisciplinaria e intercultural.

Seguimiento monitoreo

.l seguimiento monitoreo de las lneas de accin contenidas en la presente 5o(a de
6uta *ueda a cargo de la #lataforma Semiridos, a travs de su #unto 7ocal, *uien tiene
la responsabilidad de proponer validar el #lan de /raba(o a corto, mediano largo plazo,
cuidando en todo momento de mantener el carcter abierto de la iniciativa la
informacin.
Se!"#$#%e IMC 179
DE NO&O A PA'. CESSAR-(OGO COM E(EITOS IMEDIATOS
EM TODO MO)AM*I+,E
Scritto da Dom Francisco Lerma, IMC
8 3overno e a 6enamo assinaram ontem em
9aputo, ao fim de mais de um ano de negocia:;es,
um cessar<fogo, com efeitos imediatos em todo o
territrio, e a base de entendimento para o fim das
"ostilidades no pas.
7oram assinados o memorando de entendimento, os
mecanismos de garantia e os termos de refer=ncia
da e*uipa militar de observa:>o do cessar de
"ostilidades.
8 acordo foi assinado pelo c"efe da delega:>o governamental e ministro da Agricultura,
4os #ac"eco, e pelo lder dos negociadores da 6enamo, Saimone 9acuiana, *ue depois
se abra:aram perante os (ornalistas, representantes de ambas as partes, numa cerimnia
transmitida em directo pelas principais televis;es do pas.
9acuiana disse ?este acordo significa tambm *ue a partir deste momento 9o:ambi*ue
come:a um novo camin"o em *ue as 7or:as de )efesa dei+am de ser de um partido
poltico, como acontecia at este momento?.
?As for:as armadas de 9o:ambi*ue, a #olcia da 6ep1blica de 9o:ambi*ue e o servi:o
de seguran:a de informa:>o do .stado passam a servir o estado mo:ambicano e s>o
proibidos de participar em actos partidrios?, revelou, insistindo *ue este ? o fim de uma
(ornada difcil mas necessria?.
8 c"efe dos negociadores da 6enamo referiu<se ainda ao lder da 6enamo, Afonso
)"la@ama, *ue permanece em parte incerta, algures na 3orongosa, no centro do pas,
desde *ue o seu acampamento foi atacado pelo e+rcito em 8utubro do ano passado.
?->o poderamos terminar sem saudar o presidente da 6enamo, *ue escapou A morte no
dia BC de 8utubro de BDCE, na sua resid=ncia em Satungira, provncia de Sofala. Faleu o
sacrifcio. !om a sua persist=ncia o povo mo:ambicano gan"ou a paz, a liberdade, a
democracia e mais uma vez mostrou ao mundo a sua capacidade de entre si resolver os
problemas nacionais?, observou 9acuiana.
-o 1ltimo ano e meio, os confrontos entre e+rcito e o bra:o armado da oposi:>o
provocaram um n1mero indeterminado de mortos e feridos na regi>o da 3orongosa,
provncia de Sofala, bem como nas emboscadas da 6enamo a colunas de veculos
escoltadas pelos militares num tro:o de cem *uilmetros da 1nica estrada *ue liga o sul e
o centro do pas.
)"la@ama disse *ue s abandonar o seu esconderi(o aps a declara:>o de um cessar<
fogo, o *ue se verificou ontem, tendo<se recusado a aceder ao pedido do #residente da
6ep1blica de assinar o entendimento ao mais alto nvel em 9aputo.
9o:ambi*ue tem previstas elei:;es gerais para CG de 8utubro.
Se!"#$#%e IMC 179
(ROM COMM,NITY TO (RATERNITY IN RELIGIO,S LI(E
Scritto da P. Jonah M. Makau, IMC
2 donHt @noI if ou ma "ave ta@en interest in t"e
trend of religious life toda, but 2 certainl "ave. Jou
see, 2 "ave noted Iit" interest t"e enormous number
of religious communities and societies of apostolic
life t"at e+ist in t"e Iorld, but also t"e increasing
Iorldliness t"at seems to be engulfing not onl t"e
?secular? Iorld, but also t"e Iorld of religious
people. 2t still beats me to t"in@ t"at religiosit seems
to be on t"e increase at t"e same rate as secularism.
/"is "as made me t"in@ for some time noI, and 2
believe it is time Ie moved from emp"asizing
communit life to emp"asizing fraternit in religious life. 2 seem to be discovering I" St.
7rancis of Assisi used to call ?brot"ers? t"e members of "is communit.
Kell, 2 "ope ou do not t"in@ t"at 2 donHt understand "oI t"e notion of communit "as
been instrumental for evangelization in t"e "istor of t"e !"urc". 2 perfectl remember t"at
Ie "ave alIas seen t"e tIelve apostles as a communit t"at became t"e foundation of
t"e !"urc" L Iit" #eter as t"eir leader. 2 also remember "oI t"e apostles, and especiall
St. #aul, Ior@ed "ard to establis" !"ristian communities I"enever t"e Ient. 2t "as also
not escaped m mind t"at long after t"e apostolic time t"e establis"ed !"ristian
communities greI into centres of civilization, Iit" religion, education and commerce
Ior@ing "and in "and. Jou are definitel aIare t"at as far as religious life is concerned,
communit meant living toget"er a common life, and t"at basicall involved a common life
of praer, meals, Ior@ and values. As muc" as t"is served t"e needs of t"e time, 2 believe
it is "ig" time Ie Ient bac@ to t"e original aim of co<e+istence, being our brot"ersM
@eepers. K"en !ain @illed Abel, 3od did not as@ "im I"ere t"e ot"er member of "is
communit Ias, but I"ere "is brot"er Ias $3en N,O'. 2 canHt still la m "and on I"ere
t"ings began c"anging from brot"er"ood to communit, but 2 am sure t"at at t"at given
moment t"e rain began beating us. /"e moment communit life became P(ust being under
t"e same roof,Q t"at Ias t"e moment Ie lost our bearings. 2 guess, t"erefore, Ie need to
retrace t"e biblical notion of brot"er"ood if Ie "ave to understand "oI deep t"is is lin@ed
to "oliness.
2 am sure ou "ave not forgotten t"e Iords of 4esus, PK"oever does t"e Iill of m 7at"er
is m brot"er, sister and mot"erQ $9t CB,GD'. Kell, 2 "ave not forgotten t"em eit"er. -eit"er
"ave 2 forgotten t"at PI"atever Ie do to t"e little brot"ers of 4esus, Ie actuall do to "imQ
$9t BG,ND'. /"is is I" 2 donHt "ave to remind ou t"at PI"oever "ates "is brot"er is a
murderer, and as suc", "e or s"e s"ould not even dream of eternal life $C4o"n E,CG'. 2
t"erefore "ave no doubt t"at ou and 2 @noI I" Blessed 4osep" Allamano alIas
insisted on fraternal c"arit. 2n fact, Ie canHt pretend to "ave forgotten t"e firm Iords of
our Blessed 7ounder, ?K"at is a communit Iit"out fraternal c"aritR 2t is purgator or,
Iorse still, an anticipated "ell. 2t is better to be in prison I"ere one suffers materiall, but
not spirituall, or at least one is not offended b someone I"o is dear to "im and Iit"
I"om "e "as to spend t"e I"ole of "is life.? And if t"at is not enoug", our 7ounder alIas
reminded "is missionaries, PJou are all brot"ers and Iill "ave to live toget"er for t"e I"ole
of our life. /"erefore, for t"e sa@e of fraternal c"arit, ou s"ould not e+pect to find no
defects in ot"ers. !orrect ours and bear Iit" t"ose of ot"ers.Q Kell, if our 7ounder,
Blessed 4osep" Allamano, Ias not clear enoug", t"en 2 canHt tell I"at else Ie Iould "ave
Se!"#$#%e IMC 179
e+pected "im to sa. 2t is for t"is reason 2 insist t"at, if religious life "as to ma@e an
significant impact in t"e Iorld, t"en t"ere seems to be a need to move from a communit
mentalit to a fraternit mentalit. At least in our minds, t"ere is a need to understand t"at
as muc" as religious communities are necessar in t"e !"urc" as signs of visible and
perceptible gifts of fraternit given b !"rist to t"e I"ole !"urc", t"e $communities' canHt
stand Iit"out fraternit. /"is is anot"er Ia of saing t"at t"e !"urc" cannot and s"ould
not abolis" communities because t"e are part and parcel of "er structure and of mission.
/"e transition t"at s"ould ta@e place is personal and mental. 2t is important to note t"at
suc" a transition is not because t"e notion of communit is bad, but because t"e
e+aggerated emp"asis on communit is I"at "as moved t"e understanding of t"e dignit
of t"e person from t"e fact t"at one is a "uman person to t"e utilit of t"e person in t"e
communit. /"is "as led to t"e respect and adoration of t"ose people I"o Pdo a lot of
t"ings for t"e communitQ and a lac@ of regard for t"ose I"o do less, produce less or, for
some reasons, are incapacitated.
Spea@ing to 7r. Sandro !arminati, t"e "umble, soft spo@en former 6egional Superior of
2tal, 2 remember "e once noted, ?6eligious communities are not simpl a collection of
!"ristians in searc" of personal perfection, but a participation in and *ualified Iitness of
t"e relation betIeen man and t"e sacred mster.? /"e ever<friendl man of 3od I"o
Ior@ed in !olombia for BB ears also noted t"at, ?6eligious communities are, in fact, living
e+pressions and privileged fulfillment of t"e great /rinitarian communion, in I"ic" 3od t"e
7at"er "as Iilled to involve men and Iomen in t"e Son t"roug" t"e 5ol Spirit.? /"e
transition from emp"asis on communit to fraternit, t"erefore, is t"e call to start seeing t"e
image of 3od in our brot"ers and sisters in !"rist, before as@ing I"at t"e "ave done or
t"e are doing for t"e !ongregation. As far as 2 am concerned, onl t"is transition can give
t"e !"urc" a neI lease of life in t"e present secularized Iorld. /"e multiplication of
religious communities in I"ic" members "ave no regard for one anot"er Iill alIas be
li@e adding tasteless salt in t"e food L no matter "oI man sac@s of salt ou put in t"e
food, it Iill alIas be tasteless. Similarl, t"e lac@ of fraternit in religious communities
neutralizes t"e Iitness of t"e religious persons to t"e Iorld and ma@es all t"e
proclamation of t"e 3ospel barren. K"R Because living Iell toget"er is t"e first and t"e
best Iitness t"at religious persons can offer to t"e Iorld.
/"e @e to man of t"e c"allenges Ie are facing toda is, t"erefore, onl one, being
concerned Iit" one anot"er. /"at is I"at brot"er"ood or fraternit means L t"e capacit to
suffer I"en ou brot"er or sister in !"rist is suffering, and to en(o I"en t"e are
en(oing. 2t is t"e capacit to see eac" ot"er as brot"ers and sisters in !"rist, regardless
of colour, race, personalit and social and educational differences. 7raternit is being our
brot"ersM @eepers. 9a t"e good Lord enable us to live t"is ancient, but forgotten treasure.
Se!"#$#%e IMC 179