tag:blogger.com,1999:blog-9488300238337096622024-03-13T14:41:46.889-07:00bentalkBencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.comBlogger397125tag:blogger.com,1999:blog-948830023833709662.post-72840445799769080522020-12-24T04:14:00.000-08:002020-12-24T04:14:13.372-08:00Une homélie-poème de Noël acclamée<p> <span style="color: #9c9c9c; font-family: "Work Sans", sans-serif; font-size: 12px; font-weight: inherit; white-space: nowrap;">28 décembre 2009 5h00</span></p><header data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px rgb(255, 255, 255); border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="_full-article-basic__header-and-title_4gfci" data-pf_style_display="block" data-pf_style_visibility="visible" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; 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box-sizing: inherit; color: #d61924; fill: rgb(221, 221, 221); margin: 0px 15px; padding: 0px; text-decoration-line: none;"><svg class="_full-article-basic-header__button-icon_1pyz0c" data-pf_style_display="block" data-pf_style_visibility="visible" viewbox="0 0 18 12" xmlns="http://www.w3.org/2000/svg"><path d="M.422 0l8.212 7.646c.174.161.558.161.732 0L17.578.001c-.01-.002-.019 0-.028 0H.45C.44 0 .431-.001.422 0zM0 .828v10.729c0 .246.2.444.45.444h17.1c.25 0 .45-.198.45-.444V.826L9.984 8.293a1.452 1.452 0 0 1-1.968 0L0 .827z" data-pf_style_display="inline" data-pf_style_visibility="visible" fill-rule="evenodd"></path></svg></a></aside></div><h1 class="_full-article-basic__title_4gfci" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-family: Volkhov, serif; font-size: 40px; font-weight: inherit; letter-spacing: 0.2px; line-height: 1.3; margin: 0px 0px 32px; padding: 0px; vertical-align: baseline;">Une homélie-poème de Noël acclamée</h1></div><div class="_basic-author_1p1op1" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="_full-article-basic-author__inner_1p1op1" data-pf_style_display="flex" data-pf_style_visibility="visible" style="align-items: center; background: 0px 0px; border: 0px; box-sizing: inherit; display: flex; font-weight: inherit; margin: 0px 0px 32px; padding: 0px 0px 0px 20px; vertical-align: baseline;"><div class="_full-article-basic-author__info_1p1op1" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-size: 14px; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="_full-article-basic-author__info-name_1p1op1" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; margin: 0px 0px 2px; padding: 0px; text-transform: uppercase; vertical-align: baseline;">JOHANNE FOURNIER, COLLABORATION SPÉCIALE</div><div data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Le Soleil</div></div></div></div></div></header><div data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px rgb(255, 255, 255); border: 0px; box-sizing: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><div class="_full-article-basic-content_yeqhro" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; margin: 0px; padding: 0px 0px 1px; vertical-align: baseline;"><div class="_full-article-basic-content__lead_yeqhro" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: Volkhov, serif; font-size: 19px; font-weight: 700; letter-spacing: 0.1px; line-height: 1.5; margin: 0px 0px 40px; padding: 0px 20px; vertical-align: baseline;">Jamais, selon la mémoire régionale, une homélie n'avait connu une telle appréciation de la part des gens présents aux deux messes de Noël à l'église Saint-Rédempteur de Matane, jeudi à 20h et à 22h. Intitulée «Fait-il Noël?», cette homélie-poème du prêtre Jacques-Yvon Côté a provoqué des applaudissements à tout rompre de la part du millier de personnes présentes aux cérémonies.</div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">«Mon texte a plu au point de me le faire voler sur l'autel après la deuxième cérémonie», rapporte l'abbé Côté. Écrite à la main, cette copie était la seule qu'il possédait.</div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">«Je n'ai jamais entendu une homélie qui a autant ému et touché, commente une paroissienne, Renée Michaud, qui fréquente cette église tous les dimanches et assiste aux messes de Noël. Je n'ai jamais vibré à une telle expression de foi et d'espérance. Jamais je n'avais entendu pareil tonnerre d'applaudissements dans notre église.»</div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Selon la dame, le prêtre aurait réagi avec humilité et simplicité devant un tel accueil. «Je n'ai manifesté aucune réaction», indique le principal intéressé lorsque joint par Le Soleil. «Je n'avais pas à le faire. Je n'ai pas écrit ce texte pour recevoir des applaudissements. Ça m'a touché, mais je ne l'ai pas démontré.» Selon Mme Michaud, l'homme a été ému et troublé. «Il a sauté le Je crois en Dieu de la cérémonie pour enchaîner tout de suite avec les intentions de prières», raconte-t-elle.</div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><b data-pf_style_display="inline" data-pf_style_visibility="visible" style="box-sizing: inherit;">À l'écoute des démunis</b></div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">«Noël, c'est quand tu partages ton toit avec les sans-logis, c'est quand tu offres ta table à l'affamé, c'est quand tu donnes ton manteau au pauvre. Noël, c'est une larme essuyée aux yeux d'un enfant, c'est ta main dans la main de l'aveugle égaré, c'est ton baiser à la vieille du foyer», a notamment écrit et livré l'abbé Côté qui, selon Renée Michaud, est réputé pour aider les démunis et les déshérités dans l'ombre.</div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; font-weight: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">«Par ma réflexion, j'ai voulu poser la question si c'était Noël dans notre coeur, explique-t-il. Noël n'est pas uniquement pour rappeler le passé. Noël, c'est aussi le présent et l'avenir.»</div></div><div class="chapter-paragraph _paragraph_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; line-height: 1.6; margin: 0px 20px 25px 0px; overflow-wrap: break-word; padding: 0px 20px; vertical-align: baseline; word-break: break-word;"><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;">L'abbé Côté ne présente pas l'image traditionnelle du pasteur en affichant une allure décontractée, portant bijoux au cou et aux poignets. Aumônier du Centre hospitalier de Matane pendant 19 ans, l'abbé Côté vit aujourd'hui à Saint-Jean-de-Cherbourg. Devant la pénurie de prêtres, M. Côté a été demandé en renfort cette année pour célébrer les messes de la nuit de Noël à Saint-Rédempteur de Matane.</div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="color: #231f20; font-family: Work Sans, sans-serif;"><span style="font-size: 17px; letter-spacing: 0.1px;"><a href="https://www.lesoleil.com/actualite/en-region/une-homelie-poeme-de-noel-acclamee-4e198e234f0159946ec7bdc81c5be606">https://www.lesoleil.com/actualite/en-region/une-homelie-poeme-de-noel-acclamee-4e198e234f0159946ec7bdc81c5be606</a></span></span></div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;">................................................................</div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="background-color: initial; color: red; font-family: Arial, sans-serif; font-weight: inherit; letter-spacing: 0.1px;">Fait-il Noël?</span></div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;"><p class="MsoNormal"><span lang="FR-CA" style="color: #333333; font-family: "Arial",sans-serif; mso-ansi-language: FR-CA;"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Fait-il Noël dans le cœur du monde?</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Fait-il Noël dans le cœur des malades,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">des vieillards, des orphelins, des veuves?</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Fait-il Noël dans le cœur des chômeurs,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">des déshérités, des abandonnés, des prisonniers?</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Fait-il Noël dans le cœur des torturés,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">des exilés, des réfugiés des handicapés, des
mal-aimés?</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Noël, c'est un sourire à la personne souffrante.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est une main tendue à celle qui tombe.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est une bourse ouverte à celle qui crève.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Noël, c'est quand tu partages ton toit avec les
sans-logis.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est quand tu offres ta table à l'affamé.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est quand tu donnes ton manteau au pauvre.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Noël, c'est une larme essuyée aux yeux d'un enfant.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est ta main dans la main de l'aveugle égaré.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">C'est un baiser à la vieille du foyer.</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Il fait Noël chaque fois que la contrainte</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">se transforme en liberté;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que le pouvoir se fait service;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que l'arrogance devient humilité.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Chaque fois que la tendresse accompagne l'amour;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que la douceur colore le dévouement, le bénévolat;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que l'amabilité tient la main du service;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que la paix remplace la guerre;</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">que la gratuité, le don détrônent la rentabilité.</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Tu fais Noël...</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Si tu ouvres tes yeux pour contempler.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">tes mains pour donner.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Ton cœur pour aimer.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Si tu partages avec les plus pauvres que toi.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Si tu donnes ton temps à plus occupé que toi.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Suit tu donnes ton sourire à plus triste que toi.</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Aujourd'hui, ce soir, Noël...</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Donne ton parton que tu retiens.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Sème la joie autour de toi.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Soulage une misère que tu connais.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">N'hésite pas.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Enfin, lève les yeux sur quelqu'un que tu as
décidé de ne plus voir.</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Oui, j'ai fait le rêve d'un Noël tout blanc,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">celui de la vérité, de la pureté de mon regard...</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">J'ai fait le rêve d'un Noël tout coloré</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">de mom "moi" ouvert à mes proches,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">famille, enfants, à mes voisins.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">J'ai fait le rêve d'un Noël tout partagé.</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Le Noël d'un Dieu vivant qui n'a désormais que mon
regard,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;"> mes yeux, ma bouche, mes mains, mes pieds,</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">dans la marche vers un monde nouveau depuis le
premier Noël.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Emmanuel Dieu avec nous.</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">Emmanuel en nous!</span><br />
<br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">-----</span><br />
<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial;">(Merci au journal "Le Soleil" de l'avoir
publiée.)</span><br />
</span><a href="http://www.cyberpresse.ca/le-soleil/actualites/les-regions/200912/27/01-934366-une-homelie-poeme-de-noel-acclamee.php"><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #6699cc; font-family: Arial, sans-serif; text-decoration-line: none;">http://www.cyberpresse.ca/le-soleil/actualites/les-regions/200912/27/01-934366-une-homelie-poeme-de-noel-acclamee.php </span></a><b><span style="font-size: 22.0pt; line-height: 107%; mso-bidi-font-size: 11.0pt;"><o:p></o:p></span></b></p>
<p class="MsoNormal"><b><span lang="FR-CA" style="font-size: 22.0pt; line-height: 107%; mso-ansi-language: FR-CA; mso-bidi-font-size: 11.0pt;">…………………<o:p></o:p></span></b></p>
<p class="MsoNormal"><b><span lang="FR-CA" style="font-size: 22.0pt; line-height: 107%; mso-ansi-language: FR-CA; mso-bidi-font-size: 11.0pt;"> </span></b></p>
<p class="MsoNormal"><b><span lang="FR-CA" style="font-size: 22.0pt; line-height: 107%; mso-ansi-language: FR-CA; mso-bidi-font-size: 11.0pt;">Fait-il Noel?<o:p></o:p></span></b></p>
<p class="MsoNormal"><i><span lang="FR-CA" style="font-size: 14.0pt; line-height: 107%; mso-ansi-language: FR-CA; mso-bidi-font-size: 11.0pt;">(Réflexion de Jules Beaulac tiré du livre: "Je marcherai avec
Toi")<o:p></o:p></span></i></p>
<p class="MsoNormal"><span lang="FR-CA">Edition du
Levain<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA">Fait-il
Noel dans le coeur du monde?<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">Fat-il Noel
dans le coeur<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
malades,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
vieillards,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
orphelins,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des veuves?<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">Fait-il
Noel dans le coeur<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
chômeurs,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
déshérités,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
abandonnés,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
prisonniers?<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">Fait-il
Noel dans le coeur<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
torturés,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> des exilés,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
réfugiées,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
handicapés,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">des
mal-aimés?<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA">Noel...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est un
sourire à la personne souffante,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est une mais
tendu à celle qui tombe,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est une
bourse ouverte à celle qui crève...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">Noel...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est quand
tu partages ton toît avec le sans-logis,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est quand
tu offres ta table à l'affamé,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est quand
tu donnes ton manteau au pauvre...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">Noel...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est une
larme essuyée aux yeux d'un enfant,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est ta
main dans la main d'un aveugle égaré,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">c'est ton
baiser à la vieille du foyer...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA">Il fait
Noel dans le coeur des gens<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">chaque fois<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la
contrainte se transforme en liberté,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que le
pouvoir se fait service,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que
l'arrogance devient humilité...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">chaque fois<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la
tendresse accompagne l'amour,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la
douceur colore le dévouement,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que
l'amabilité tient la main du service...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">chaque fois<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la paix
remplace la guerre,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la
gratuité détrône la rentabilité,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">que la joie
l'emporte sur la tristesse....<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA">Tu fais
Noel<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">si tu
ouvres tes yeux pour contempler,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">tes mains
pour donner,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">ton coeur
pour aimer....<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">si tu
partages<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">ton pain
avec plus pauvre que toi,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">ton temps
avec plus occupé que toi,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">ton sourire
avec plus triste que toi....<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">si tu peux<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">donner ton
pardon,<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">semer la
joie, soulager une misère...<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> <o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA"> </span></p>
<p class="MsoNormal"><span lang="FR-CA">Je rêve
d'un Noel tout blanc!<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">d'un Noel
tout joyeux!<o:p></o:p></span></p>
<p class="MsoNormal"><span lang="FR-CA">d'un Noel
tout partagé!<o:p></o:p></span></p></div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div><div class="chapter-paragraph__body _content_snug5d" data-pf_style_display="block" data-pf_style_visibility="visible" style="background: 0px 0px; border: 0px; box-sizing: inherit; color: #231f20; font-family: "Work Sans", sans-serif; font-size: 17px; font-weight: inherit; letter-spacing: 0.1px; margin: 0px; padding: 0px; vertical-align: baseline;"><br /></div></div></div></div>Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-57038375199906009962016-04-15T11:53:00.004-07:002016-04-15T11:54:04.091-07:00ക്യുബെക്കിലെ മഞ്ഞു വർത്തമാനങ്ങൾ <div dir="ltr" style="text-align: left;" trbidi="on">
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<i>കൊച്ചിയിലെ 38 ഡിഗ്രി ചൂടിൽ നിന്ന് മോണ്ട്രിയോളിലെ -30 ഡിഗ്രി തണുപ്പിൽ വിമാനമിറങ്ങിയ <i style="font-size: 12.8px;"></i></i><br />
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<i><i style="font-size: 12.8px;"> നിമിഷം മുതൽ മനസ്സില് ഒരു ആഗ്രഹം ഉണ്ടായിരുന്നു : ക്യുബെക് പട്ടണത്തിലെ മഞ്ഞ് ഹോട്ടൽ. എല്ലാവർഷവും ജനുവരി മുതൽ മാർച്ച് മാസം വരെ മഞ്ഞു കൊണ്ട് രൂപപ്പെടുത്തുന്ന കൊട്ടാരതുല്യമായ ഹോട്ടൽ : Hôtel de glace</i></i></div>
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ക്യുബെക് പട്ടണത്തിലെ മീറ്റിംഗ് നേരത്തെ വിചാരിച്ചതിലും മുൻപ് അവസാനിക്കും എന്ന് മനസിലായപ്പോൾ തന്നെ മഞ്ഞ് ഹോട്ടൽ സന്ദർശനം എന്നാ ആശയം ചിലരോടൊക്കെ പങ്കുവച്ചു . <i></i><br />
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<i> മഞ്ഞ് ഹോട്ടൽ കാണുക എന്ന എന്റെ ചൂടൻ ആശയത്തെ പ്രവേശനഫീസിനെകുറിച്ചുള്ള ഫ്രഞ്ച്- കാനഡ ക്കാരുടെ പരമ്പരാഗത മായിട്ടുള്ള എന്ന് നമുക്ക് ന്യായമായും സംശയം തോന്നിയേക്കാവുന്ന പിശുക്ക് പറച്ചിലോടു കൂടിയാണ് ക്യുബെക്ക്കാരനും സമ്മേളനത്തിന്റെ സാരഥിയുമായ ലുയി സായിപ്പ് എതിരേറ്റത് . 18 ഡോളർ അല്പം കൂടുതൽ അല്ലെ എന്ന അയ്യാളു ടെ സംശയ ത്തെ, ഇനി ഇപ്പോൾ 100 ഡോളർ തന്നെ ആയാൽ പോലും ഇവിടെ സന്ദർശിച്ചിട്ടു തന്നെ ബാക്കി കാര്യം എന്ന ന്യൂയോര്ക്ക്കാരൻ റോണിന്റെ വാശി മഞ്ഞുപോലെ ഉരുക്കി കളഞ്ഞു . ഞങ്ങളുടെ കൂട്ടത്തിലെ പത്തിൽ ഒൻപതുപേരും റോണിന്റെ ഒപ്പ o ചേർന്നു . അമേരിക്കൻ ഐക്യമത്യം ഇന്ത്യൻ മഹാബലം. ഇനി തർക്കങ്ങൾ ഒന്നും ഇല്ല , നേരെ വണ്ടി l’Hôtel de Glace ലേ ക്ക് ....</i></div>
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ക്യുബെക് പട്ടണത്തിൽ നിന്നും ഏകദേശം 10 കിലോമീറ്റർ അകലെ ലോരെറ്റ് വിൽ എന്ന തികച്ചും ഗ്രാമീണ അന്തരീക്ഷമുള്ള സ്ഥല ത്താണ് ഈ ഹോട്ടൽ . പ്രവേശന കവാടത്തിൽ വലിയ തിരക്കൊന്നും ഇല്ല. ടിക്കറ്റ് വാങ്ങി എല്ലാവരും അകത്തേക്ക് നടന്നു. സമയം ഏകദേശം വൈകീട്ട് 6 മണിയായിരുന്നു . 8 മണിക്ക് ഹോട്ടലിന്റെ ചില ഭാഗങ്ങളിൽ പ്രവേശനനിയന്ത്രണം ഉണ്ടാകും എന്ന് ടിക്കറ്റ് തന്ന മദാമ്മ വ്യക്തമായി പറഞ്ഞു തന്നിരുന്നു. അതിനാൽ ആദ്യം തന്നെ ആ ഭാഗങൾ കാണണം എന്ന് മനസ്സിൽ ഉറപ്പിച്ചു . മരപലകകൾ നിരത്തി നിർമിച്ച പതയിലൂടെ വഴുക്കി വീഴാതെ ഏകദേശം 250 മീറ്റർ നടക്കണം ഹോട്ടലിൽ എത്താൻ . ദൂരെ നിന്ന് ഹോട്ടലിന്റെ മേല്കൂര കാണാം, ഒരു വലിയ മഞ്ഞുകുന്ന് പോലെ, ചുറ്റും മഞ്ഞുകൊണ്ട് കെട്ടിപൊക്കിയ വലിയ ഉയരമുള്ള മതിലുണ്ട് .( പിന്നിട് , ഒരു ഹോട്ടൽ ജോലിക്കാരൻ പറഞ്ഞു തന്നു ഇത്രയും വലിയ ഉയരമുള്ള മതിൽ പണിയുന്നത് പുറത്തെ തണുത്ത കാറ്റ് ഹോട്ടൽ മുറികളിൽ കയറാതെ തടഞ്ഞു നിരത്താൻ വേണ്ടിയാണെന്ന് ). തണുപ്പിനെ മഞ്ഞു കൊണ്ട് തടയുന്ന സായിപ്പിന്റെ ( അഥവാ അമേരിക്കൻ ഗോത്രവര്ഗക്കാരുടെ ) ബുദ്ധിക്ക് നമോവാകം !. </div>
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Myths and Legends from Around the World എന്ന ആശയത്തെ അടിസ്ഥാനമാക്കി , ചില്ലുപോലെ സുതാര്യമായ വലിയ ഐസ് കട്ടകൾ കൊണ്ടാണ് മുഴുവൻ നിർമാണവും . 40 -ൽ പരം മുറികളും , ഒരു പള്ളിയും ( ഇനി പ്രാർത്ഥിക്കാൻ ഇടമില്ല എന്ന് ആരും പരാതി പറയരുതല്ലോ, കാരണം മുറിവാടക കേട്ടാൽ ആരും അറിയാതെ ദൈവത്തെ വിളിച്ചുപോകും. നാട്ടിലെ കമ്യുണിസ്റ്റ്കാരണേ സത്യം!) , ബാറും , എല്ലാം ഉള്ള വലിയ ലോകം തന്നെയാണ് ഈ ഹോട്ടൽ. ഹോട്ടൽ ലോബിയിൽ തീ കായാൻ പോലും സൗകര്യം ഉണ്ട് . ഐസ് കസേരയിൽ ഇരുന്ന് തീ കായാൻ എല്ലാവരും തിരക്ക് കുട്ടുന്നതുപോലെ തോന്നി. നെരിപ്പോടിന്റെ ചില്ലിൽ വിരലുകൾ അമർത്തിനോക്കിയിട്ടുപോലും ചൂട് പുറത്തേക് വരുന്നുണ്ടോ എന്ന സംശയം മാത്രം ബാക്കി .</div>
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ഏകദേശം എല്ലാ മുറികൾക്കും വ്യത്യസ്തങ്ങളായ രാജ്യങ്ങളുടെ പേര് ആണ് നല്കിയിരികുന്നത് . അതാത് രാജ്യങ്ങളിലെ ശില്പ കലാ മാത്രക കളാൽ മുറികൾ മനോഹരമായി അലങ്കരിച്ചിരിക്കുന്നു . ഈജിപ്ത്തിലെ പിരമിഡുകളും , ചൈനയിലെ വ്യാളികളും, അയർലണ്ടിലെ സെല്ടിക് രൂപങ്ങളും , നേപ്പാളിലെ അമ്പലങ്ങൾ, കടൽ കൊള്ളക്കാർ, തുടങ്ങിയവയെല്ലാം ഇവിടെ മനോഹരങ്ങളായ മഞ്ഞുരുപങ്ങൾ ആയി പുന്ര്ജ്ജ്നിച്ചിരികുന്നു .ഭാരതത്തിനും ഉണ്ട് ഒരു മനോഹരമായ ക്ഷേത്ര ശില്പങ്ങൾ കൊണ്ട് അലങ്കരിച്ച മുറി. </div>
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ഏകദേശം എല്ലായിടത്തും ചുറ്റിനടന്ന്, ഒത്തിരി ഫോട്ടോകളും എടുത്ത് സമയം 8 മണിയായത് വളരെ പെട്ടന്നായിരുന്നു .അപ്പോഴേക്കും എല്ലാവരും ഹോട്ടൽ ലോബിയിലെ നേരിപോടിനു ചുറ്റും സ്ഥലം പിടിച്ചിരുന്നു . ഇനി ഐസ്കട്ടകൊണ്ടുള്ള ഗ്ലാസിൽ ചൂടുള്ള കാരിബു എന്നാ കോക്ക്ടെയിൽ അകത്താക്കാനുള്ള നേരം . ബാർ കൌണ്ടറിൽ വലിയ തിരക്ക് ഇല്ലാത്തതിന്റെ രഹസ്യം പെട്ടന്ന് തന്നെ മനസിലായി .ഒറ്റ വലിക്ക് എല്ലാം അകത്താക്കി വേഗം തിരിച്ചുപോകാനുള്ള തിരക്കിലായിരുന്നു എല്ലാവരും. ചിലരൊക്കെ ഒരു കൌതുകത്തിന് ഐസ് ഗ്ലാസും കൈയ്യിൽ കരുതി ഹോട്ടലിന്റെ പ്രവേശ ന ക<br />
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വാടത്തിന്റെ ചൂടിലേക്ക് തിരക്കിട്ട് നടക്കുന്നതിനിടെ വഴുതിവീ ഴുന്നുമുണ്ടായിരുന്നു .</div>
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തിരികെയുള്ള യാത്രയിൽ മഞ്ഞ് ഹോട്ടലിലെ മായാകാഴ്ചകളെ പറ്റി വാതോരാതെ അതിശയം പറഞ്ഞു കൊണ്ടിരികെ, ഒരു ഫ്ലോറിഡകാരന്റെ സംശയചോദ്യം എല്ലാവരുടെയും ഉത്തരം മുട്ടിച്ചു : വേനൽക്കാലത്ത് ഇവിടെ വന്ന് താമസിക്കാൻ എന്ത് ചെലവ് വരും ? ചോദ്യം സീരിയസ് ആണ് പക്ഷെ ഉത്തരം അടക്കിപ്പിടിച്ച പൊട്ടിച്ചിരികളായിരുന്നു </div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-52378947230789528482015-02-07T07:07:00.003-08:002015-02-07T07:09:42.287-08:00RE-POST : Modi’s Dangerous Silence<div dir="ltr" style="text-align: left;" trbidi="on">
From NY Times :<br />
<a href="http://www.nytimes.com/2015/02/07/opinion/modis-dangerous-silence.html?_r=0">http://www.nytimes.com/2015/02/07/opinion/modis-dangerous-silence.html?_r=0</a><br />
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<h1>
<span lang="EN-CA">Modi’s Dangerous Silence<o:p></o:p></span></h1>
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<span lang="EN-CA" style="font-family: Georgia;">By </span><span style="font-family: Georgia;"><a href="http://www.nytimes.com/interactive/opinion/editorialboard.html" rel="author" title="More Articles by THE EDITORIAL BOARD"><span lang="EN-CA" style="color: black; mso-ansi-language: EN-CA; text-decoration: none; text-underline: none;">THE EDITORIAL BOARD</span></a></span><time class="dateline" datetime="2015-02-06" style="color: black; font-family: nyt-cheltenham-sh, georgia, 'times new roman', times, serif; font-size: 0.6875rem; line-height: 0.75rem; margin-left: 12px;"><span lang="EN-CA" style="font-family: Georgia;">FEB.
6, 2015<o:p></o:p></span></time></div>
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<span lang="EN-CA">What will
it take for Prime Minister Narendra Modi to speak out about the mounting
violence against <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>’s
religious minorities? Attacks at Christian places of worship have prompted no
response from the man elected to represent and to protect all of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>’s citizens.
Nor has he addressed the mass conversion to Hinduism of Christians and Muslims
who have been coerced or promised money. Mr. Modi’s continued silence before
such troubling intolerance increasingly gives the impression that he either
cannot or does not wish to control the fringe elements of the Hindu nationalist
right.<o:p></o:p></span></div>
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<span lang="EN-CA">Recently, a
number of Christian churches in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
have been burned and ransacked. Last December, St. Sebastian’s Church in <st1:place w:st="on">East Delhi</st1:place> was engulfed in fire. Its pastor reported a strong
smell of kerosene after the blaze was put out. On Monday, St. Alphonsa’s Church
in <st1:city w:st="on"><st1:place w:st="on">New Delhi</st1:place></st1:city>
was vandalized. Ceremonial vessels were taken, yet collection boxes full of
cash were untouched. Alarmed by the attacks, the Catholic Bishops’ Conference
of India has urged the government to uphold the secular nature of <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> and to
assure its Christians they are “protected and secure” in their own country.<o:p></o:p></span></div>
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<span lang="EN-CA">There is
also concern about the mass conversions. Last December, about 200 Muslims were
converted to Hinduism in <st1:city w:st="on"><st1:place w:st="on">Agra</st1:place></st1:city>.
In January, up to 100 Christians in <st1:place w:st="on">West Bengal</st1:place>
“reconverted” to Hinduism. Hard-line Hindu nationalist groups, like the Vishwa
Hindu Parishad (V.H.P.) and the Rashtriya Swayamsevak Sangh (R.S.S.), make no
secret of their support for a “homecoming” campaign designed to “return” non-Hindus
to the fold. More than 80 percent of Indians are Hindu, but Pravin Togadia of
the V.H.P. says his organization’s goal is a country that is 100 percent Hindu.
The only way to achieve that is to deny religious minorities their faith.<o:p></o:p></span></div>
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<span lang="EN-CA">The V.H.P. is
reportedly planning a mass conversion of 3,000 Muslims in Ayodhya this month. The
destruction of the Babri Mosque there in 1992 by Hindu militants touched off
riots between Hindus and Muslims across <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> that left more than 2,000
people dead. The V.H.P. knows it is playing with fire.<o:p></o:p></span></div>
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<span lang="EN-CA">Mr. Modi
has promised an ambitious agenda for <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>’s development. But, as
President Obama observed in a speech in <st1:city w:st="on">New Delhi</st1:city>
last month: “<st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>
will succeed so long as it is not splintered along the lines of religious faith.”
Mr. Modi needs to break his deafening silence on religious intolerance.<o:p></o:p></span></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-36188491925586414852015-01-11T20:04:00.006-08:002015-01-11T20:11:12.168-08:00Je suis Charlie : why we need a logo for crisis situations? <div dir="ltr" style="text-align: left;" trbidi="on">
<b><span style="text-align: -webkit-center;"><span style="font-family: Times, Times New Roman, serif; font-size: medium;">Je suis Charlie : </span></span><span style="font-family: Times, Times New Roman, serif; font-size: medium; text-align: -webkit-center;"> why we need a logo for a crisis? </span></b><br />
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<span style="font-family: Times, Times New Roman, serif; font-size: medium; text-align: -webkit-center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDg7WA5-tbGamqmws4Xj1vcNVjLHh15fvKawIiudFmrqdUYYEELt5DZyckUpgd-33ZbTLmFJqHsLBOFZJ1xtsYlI6rJJSEyS7NqI9htatPmErtUVRWn3uwvBjG3SN2ApMRZESUJhQzNGk/s1600/o-JE-SUIS-CHARLIE-facebook.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDg7WA5-tbGamqmws4Xj1vcNVjLHh15fvKawIiudFmrqdUYYEELt5DZyckUpgd-33ZbTLmFJqHsLBOFZJ1xtsYlI6rJJSEyS7NqI9htatPmErtUVRWn3uwvBjG3SN2ApMRZESUJhQzNGk/s1600/o-JE-SUIS-CHARLIE-facebook.jpg" height="200" width="400" /></a></span></div>
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<span style="background-color: white;"><span style="font-family: Times, Times New Roman, serif; font-size: medium; text-align: -webkit-center;"><br /></span></span><span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /></span><br />
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /></span>
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /></span><span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /></span>
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /><br /><br /></span><span style="background-color: #f5f8fa; font-family: Arial, Helvetica, sans-serif; line-height: 18px; white-space: pre-wrap;">Yes we do! </span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;"> logo is the proof.</span></span><br />
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"><br /></span><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;"><span style="font-family: Times, Times New Roman, serif;">I</span><span style="font-family: Arial, Helvetica, sans-serif;">t seems to me that that logo helps us <b>to name </b></span></span><span style="background-color: white; font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;"><b>the 'unnamable'</b>.</span><br />
<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;">In every crisis situation, there is an inexplicable element.</span></span><br />
<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;">when words do not suffice express something, symbols does.</span></span><br />
<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;">Naming the<a href="http://www.merriam-webster.com/thesaurus/incomprehensible" target="_blank"> </a></span></span><span style="background-color: #e8ecf5; font-family: georgia, arial, verdana, sans-serif;"><a href="http://www.merriam-webster.com/thesaurus/incomprehensible" target="_blank">incomprehensible</a>,</span><span style="background-color: white; font-family: georgia, arial, verdana, sans-serif;"> is important to begin to make peace / pact with it.</span><br />
<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;"><br /></span></span>
<span style="background-color: white;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;"><b>we need symbols.</b></span></span><br />
<span style="background-color: white; font-family: Arial, Helvetica, sans-serif; line-height: 18.2000007629395px;">They represent our prayers, joys, fears and desire to name the unnamable.</span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background: rgb(245, 248, 250); font-family: Times, 'Times New Roman', serif; line-height: 18px; outline: 0px; text-decoration: underline; white-space: pre-wrap;"><a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/jesusicharlie?src=hash" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">#</a>j<a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/jesusicharlie?src=hash" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">esusicharlie</a></span><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;"> logo was such a symbol, helping us to face the fearful reality.</span></span><br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">Thank you M. Joachim (</span><span class="screen-name" style="background: rgb(255, 255, 255); font-family: Times, 'Times New Roman', serif; line-height: 18px; outline: 0px;"><a class="pretty-link js-nav" data-send-impression-cookie="true" dir="ltr" href="https://twitter.com/joachimroncin" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">@joachimroncin</a>) </span><span class="screen-name" style="background: rgb(255, 255, 255); font-family: Times, 'Times New Roman', serif; outline: 0px;"><span style="line-height: 18px;">for this thoughtfully sacred symbol.</span></span></span><br />
<span style="background-color: white; font-family: Arial, Helvetica, sans-serif; line-height: 18px;">We now know that you did not have many hours to think about it.</span><br />
<span style="background-color: white; font-family: Arial, Helvetica, sans-serif; line-height: 18px;">It was something natural, straight from heart.</span><br />
<span style="background-color: #f5f8fa;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18px; white-space: pre-wrap;">Your logo integrates words in cartoon like typography </span></span><br />
<span style="background-color: #f5f8fa;"><span style="font-family: Arial, Helvetica, sans-serif; line-height: 18px; white-space: pre-wrap;">that helps us to be linked directly to Charlie Hebdo.</span></span><br />
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<span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">It is designed to be so simple, soothing but stark, staring direct into our disturbed hearts.</span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">AsJoachim </span><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">(</span><span class="screen-name" style="background: rgb(255, 255, 255); font-family: Times, 'Times New Roman', serif; line-height: 18px; outline: 0px;"><a class="pretty-link js-nav" data-send-impression-cookie="true" dir="ltr" href="https://twitter.com/joachimroncin" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">@joachimroncin</a> )</span><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">tweeted a few hours earlier : </span></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;"><span style="background-color: white; color: #292f33; font-size: 16px; line-height: 22px; white-space: pre-wrap;">Aujourd'hui, demain, toujours Charlie est grand </span><a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a></span><br />
<span style="font-family: Arial, Helvetica, sans-serif;">( Today, tomorrow, and forever Charlie is Great <a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a>)</span><br />
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-90276335484825390522015-01-11T19:51:00.003-08:002015-01-11T19:51:42.400-08:00Je suis Charlie / I anm Charlie : why we need a logo for a crisis? <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="background-color: white; color: blue; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: small;"><strong style="text-align: -webkit-center;">« Ce n’est pas le doute qui rend fou, c’est la certitude. »</strong><span style="text-align: -webkit-center;"> </span></span></h3>
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<span style="color: red; font-family: Helvetica Neue, Arial, Helvetica, sans-serif; font-size: small;"><b><span style="background-color: white; line-height: 18.2000007629395px;">“It's </span><span style="background-color: white; line-height: 18.2000007629395px;">not doubt</span><span style="background-color: white; line-height: 18.2000007629395px;"> that drives </span><span style="background-color: white; line-height: 18.2000007629395px;">people crazy</span><span style="background-color: white; line-height: 18.2000007629395px;">, it's certainty that does</span><span style="background-color: white; line-height: 18.2000007629395px;">"</span></b></span></div>
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<span style="background-color: white;"><span style="font-size: medium; text-align: -webkit-center;">NIETZSCHE</span></span></h3>
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<span style="background-color: white; font-size: medium; text-align: -webkit-center;">http://www.aftenposten.no/</span><br />
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<span style="text-align: -webkit-center;"><span style="font-family: Times, Times New Roman, serif; font-size: medium;">Je suis Charlie : </span></span><span style="font-family: Times, Times New Roman, serif; font-size: medium; text-align: -webkit-center;"> why we need a logo for a crisis? </span><br />
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<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;">Yes we do! </span><br />
<a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a><span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"> logo is the proof.</span><br />
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<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: #f5f8fa; line-height: 18px; white-space: pre-wrap;">It seems to me that that logo helps to name </span><span style="background-color: white; line-height: 18.2000007629395px;">the unnamable.</span></span><br />
<span style="background-color: white;"><span style="font-family: Times, Times New Roman, serif;"><span style="line-height: 18.2000007629395px;">In every crisis situation, there is an inexplicable element.</span></span></span><br />
<span style="background-color: white;"><span style="font-family: Times, Times New Roman, serif;"><span style="line-height: 18.2000007629395px;">when words do not suffice express something, symbols does.</span></span></span><br />
<span style="background-color: white;"><span style="font-family: Times, Times New Roman, serif;"><span style="line-height: 18.2000007629395px;">we need symbols.</span></span></span><br />
<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white; line-height: 18.2000007629395px;">They represent our prayers, joys, fears and desire to name the unnamable.</span></span><br />
<span style="background: rgb(245, 248, 250); font-family: Times, 'Times New Roman', serif; line-height: 18px; outline: 0px; text-decoration: underline; white-space: pre-wrap;"> <a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/jesusicharlie?src=hash" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">#</a>j<a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/jesusicharlie?src=hash" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">esusicharlie</a></span><span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;"> logo was such a symbol, helping us to face the fearful reality.</span><br />
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<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;">Thank you M. Joachim (</span><span class="screen-name" style="background: rgb(255, 255, 255); font-family: Times, 'Times New Roman', serif; line-height: 18px; outline: 0px;"><a class="pretty-link js-nav" data-send-impression-cookie="true" dir="ltr" href="https://twitter.com/joachimroncin" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; outline: 0px; text-decoration: none;">@joachimroncin</a>) </span><span class="screen-name" style="background: rgb(255, 255, 255); font-family: Times, 'Times New Roman', serif; outline: 0px;"><span style="line-height: 18px;">for this thoughtfully sacred symbol.</span></span><br />
<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white; line-height: 18px;">We now know that you did not have many hours to think about it.</span></span><br />
<span style="font-family: Times, Times New Roman, serif;"><span style="background-color: white; line-height: 18px;">It was something natural, straight from heart.</span></span><br />
<span style="background-color: #f5f8fa;"><span style="font-family: Times, Times New Roman, serif;"><span style="line-height: 18px; white-space: pre-wrap;">Your logo integrates words in cartoon like typography </span></span></span><br />
<span style="background-color: #f5f8fa;"><span style="font-family: Times, Times New Roman, serif;"><span style="line-height: 18px; white-space: pre-wrap;">that helps us to be linked directly to Charlie Hebdo.</span></span></span><br />
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;">It is designed to be so simple, soothing but stark, staring direct into our disturbed hearts.</span><br />
<span style="background-color: #f5f8fa; font-family: Times, 'Times New Roman', serif; line-height: 18px; white-space: pre-wrap;">as you tweeted a few hours earlier : </span><br />
<span style="background-color: white; color: #292f33; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; white-space: pre-wrap;">Aujourd'hui, demain, toujours Charlie est grand </span><a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a><br />
( Today, tomorrow, and forever Charlie is Great <a class="twitter-hashtag pretty-link js-nav" data-query-source="hashtag_click" dir="ltr" href="https://twitter.com/hashtag/JeSuisCharlie?src=hash" style="background: rgb(255, 255, 255); color: #0084b4; font-family: Arial, sans-serif; font-size: 16px; line-height: 22px; text-decoration: none; white-space: pre-wrap;"><span style="color: #66b5d2;">#</span>JeSuisCharlie</a>)<br />
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<span style="font-family: Times, Times New Roman, serif;">JOACHIM RONCIN : </span></div>
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<span style="font-family: Times, Times New Roman, serif;">"RÉCUPÉRER MON LOGO POUR LE FRIC, C’EST HONTEUX"</span></div>
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<span style="font-family: Times, Times New Roman, serif;"><span style="letter-spacing: -0.944000005722046px; line-height: 16px; text-transform: uppercase;"><a href="http://www.parismatch.com/Actu/Societe/Joachim-Roncin-Recuperer-mon-logo-pour-le-fric-c-est-honteux-686816">http://www.parismatch.com/Actu/Societe/Joachim-Roncin-Recuperer-mon-logo-pour-le-fric-c-est-honteux-686816</a></span></span></div>
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Seulement une demi-heure après l’attentat contre «Charlie Hebdo», Joachim Roncin invente le slogan «Je suis Charlie». Des millions de personnes vont immédiatement s’en emparer sur la toile. Aujourd'hui, il dénonce les dérives mercantiles sur les sites internet. </div>
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<span style="background-color: white; font-family: Arial; line-height: 1.6em;">Plus qu’une formule, un véritable slogan. Un logo sombre et frappant, trois mots en blanc et gris sur fond noir à la typographie semblable à celle du journal d’origine. «Je suis Charlie» est né. En quelques heures, ces trois mots sont devenus la traduction de l’émotion collective de tout un pays </span><a href="http://www.parismatch.com/Actu/Societe/Attentat-de-Charlie-Hebdo-biographie-des-douze-victimes-de-l-attaque-a-la-kalachnikov-dans-les-locaux-de-Charlie-Hebdo-685992" style="box-sizing: border-box; color: #f20000; font-family: Arial; line-height: 1.6em; outline: none; text-decoration: none;" target="_blank">après l’attentat contre l’hebdomadaire satirique Charlie Hebdo qui a fait douze morts mercredi en fin de matinée</a><span style="background-color: white; font-family: Arial; line-height: 1.6em;">. Des millions d’internautes se sont aujourd’hui emparés du slogan-choc et en ont fait un hashtag sur la toile, #jesuischarlie, inondant les réseaux sociaux et le monde entier. </span></div>
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Avec le temps, l’image est reprise par les journaux français et se décline à l’international. De nombreux médias dans le monde l’affichent en Une de leur journal et le traduisent en plusieurs langues, même en arabe. Sur la toile, des milliers d’utilisateurs utilisent «Je suis Charlie» comme photo de profil, par exemple l’ambassade des Etats-Unis en France ou encore l’Opéra de Paris. </div>
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QUI EN EST LE CRÉATEUR ? </h2>
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joachim Roncin, directeur artistique et journaliste musique au magazine gratuit «Stylist», publie le logo «Je suis Charlie» sur Twitter, <a href="https://twitter.com/joachimroncin" style="box-sizing: border-box; color: #f20000; outline: none; text-decoration: none;" target="_blank">sur son compte @joachimroncin</a>. Moins d’une demi-heure après l’attentat, à 11H52. Il est maintenant emporté dans un tourbillon. «C’est très étrange ce qui est en train de se passer, ça me dépasse totalement», a-t-il confié à l’AFP. «Je n’avais pas beaucoup de mots pour exprimer toute ma peine et j’ai juste eu cette idée de faire ‘’Je suis Charlie’’ parce que notamment, je lis beaucoup avec mon fils le livre ‘’Où est Charlie’’, ça m’est venu assez naturellement». </div>
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Ce journaliste, professionnel de l’image, ajoute pour finir : «Ce que je voulais dire, c’est que c’est comme si on m’avait touché moi, je me sens personnellement visé, ça me tue, quoi. Je trouvais logique de reprendre la typographie de Charlie, le logo». </div>
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En seulement quelques heures, le logo devient un véritable phénomène. Une progression éclair ! Durant les premières 24 heures, il devient même viral avec près de 6500 tweets par minute. Anonymes, célébrités, organes de presse, journalistes, hommes politiques, que ce soit en français ou en anglais, inondent la toile de «Je suis Charlie», «Nous sommes Charlie», «Nous sommes tous Charlie». Mercredi, à 19H00, le hashtag «Je suis Charlie» avait déjà été utilisé 2,1 millions de fois, <a href="https://twitter.com/TwitterData/status/552968576152645634" style="box-sizing: border-box; color: #f20000; outline: none; text-decoration: none;" target="_blank">selon le compte Twitter Data</a>. Jeudi, <a href="https://twitter.com/TwitterFrance/status/553209139531239424" style="box-sizing: border-box; color: #f20000; outline: none; text-decoration: none;" target="_blank">le chiffre atteignait 3,4 millions de tweets</a>. Il a désormais dépassé les 5 millions.</div>
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Et très vite, le mot d’ordre des internautes est rapidement descendu dans la rue. Dès le début d’après-midi, une dizaine d’étudiants en journalisme brandissaient en premier la phrase «Je suis Charlie» près du périmètre de sécurité entourant le siège de l’hebdomadaire. Dans la soirée, les villes de Paris, Toulouse, Lille, Grenoble, mais aussi Berlin ou Londres, ont brandi des pancartes «Je suis Charlie» lors de manifestations de soutien au journal. Des milliers de personnes étaient rassemblées. </div>
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RÉCUPÉRATION COMMERCIALE</h2>
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Le succès immense du slogan a attiré les appétits les plus mercantiles. On apprend samedi que des t-shirts, des tasses, des casquettes, des badges, et de nombreux autres produits à l’effigie de «Je suis Charlie» sont à présent en vente sur internet. Pour éviter toute polémique, plusieurs sites assurent ne pas vouloir tirer profit de ce drame. «Amazon.fr reversera au magazine Charlie Hebdo les commissions qui seraient perçues sur les ventes de produits proposés sur sa Marketplace par des marchands tiers utilisant ‘’Je suis Charlie’’», assure le site. De son côté eBay s’engage également à reverser «à Charlie Hebdo les éventuelles commissions perçues sur les produits concernés». </div>
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Dans une interview accordée à nos confrères de «<a href="http://www.ouest-france.fr/je-suis-charlie-recuperer-mon-logo-pour-le-fric-cest-honteux-3103732" style="box-sizing: border-box; color: #f20000; outline: none; text-decoration: none;" target="_blank">Ouest France</a>», le créateur du logo Joachim Roncin a souhaité se confier à propos de cet usage commercial. «Je n’ai pas grand chose à dire… Chacun sa conscience. Mais les gens sont dingues, ils ne réfléchissent pas à la portée de ce qu’ils font. Récupérer ‘’Je suis Charlie’’ à des fins mercantiles, c’est honteux. Des personnes m’ont contacté, j’ai reçu des demandes, que j’ai ignorées». Joachim l'avait déjà fait savoir dans un récent tweet : «Le message et l’image sont libres de toute utilisation, en revanche je regretterais toute utilisation mercantile».</div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-69801145071923268792015-01-07T16:36:00.000-08:002015-01-07T16:37:41.993-08:00Je suis Charlie / I am Charlie<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN1U51Gxolu9ATX-zGarq2slOBNclNwes0fOCue07v8NLv4DvUJH6Spj9ZhambPAf6LIcbJyga7f9lsgFr9kfp3YHrBgbMXHd1LKjjTnPfMffSEogz-uz5nwYnuaWBZm_tH_BDdP_kpSc/s1600/o-JE-SUIS-CHARLIE-facebook.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="I am Charlie" border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgN1U51Gxolu9ATX-zGarq2slOBNclNwes0fOCue07v8NLv4DvUJH6Spj9ZhambPAf6LIcbJyga7f9lsgFr9kfp3YHrBgbMXHd1LKjjTnPfMffSEogz-uz5nwYnuaWBZm_tH_BDdP_kpSc/s1600/o-JE-SUIS-CHARLIE-facebook.jpg" height="200" title="Je suis Charlie" width="400" /></a></div>
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<a href="http://www.huffingtonpost.fr/2015/01/07/je-suis-charlie-origine-createur-joachim-roncin-slogan-logo-solidarite-charlie-hebdo_n_6431084.html">http://www.huffingtonpost.fr/2015/01/07/je-suis-charlie-origine-createur-joachim-roncin-slogan-logo-solidarite-charlie-hebdo_n_6431084.html</a><br />
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Je suis Charlie, nous sommes Charlie. Depuis<a href="http://www.huffingtonpost.fr/2015/01/07/photos-attaque-redaction-charlie-hebdo-tirs-hommes-cagoules-_n_6428200.html?utm_hp_ref=france" sl-processed="1" style="border: 0px; box-sizing: border-box; color: rgb(247, 38, 5) !important; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" target="_hplink"> l'attentat de Charlie Hebdo</a>qui a fait au moins douze morts ce mercredi 7 janvier, "Je suis Charlie" est sur toutes les lèvres, sur toutes les photos de profil des réseaux sociaux, les pancartes des rassemblements de solidarité, les unes des journaux et même sur les panneaux d'affichage de certaines villes.</div>
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Ces trois mots et ce logo sont apparus en ligne immédiatement après l'annonce de l'attaque au siège de <em style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Charlie Hebdo</em>. A croire que cet étendard datait d'un ancien mouvement de soutien, après l'incendie volontaire des locaux du journal satirique en 2011 par exemple. Mais non, "Je suis Charlie" est né spontanément sur Twitter ce 7 janvier de la main d'un directeur artistique.</div>
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<strong style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Une image quand il n'y a pas de mots</strong></div>
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L'auteur de la bannière a été identifié par <em style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><a href="http://www.leprogres.fr/france-monde/2015/01/07/jesuischarlie-le-slogan-de-la-solidarite-et-de-l-emotion-sur-la-toile" sl-processed="1" style="border: 0px; box-sizing: border-box; color: rgb(247, 38, 5) !important; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" target="_hplink">Le Progrès</a></em>: il se nomme Joachim Roncin et est directeur artistique et journaliste musical pour le magazine <em style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Stylist</em>. Il est le premier a avoir publié ce logo sur Twitter mercredi à 11h52, moins d'une heure après la fusillade.</div>
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Il revendique d'ailleurs la paternité de cette image dans cet échange avec la journaliste Valérie Nataf. "J'ai fait cette image parceque je n'ai pas de mots", explique Joachim Roncin.</div>
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"C’est très étrange ce qui est en train de se passer, ça me dépasse totalement", a expliqué le journaliste au <em style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Progrès</em>.<br />
"Je n’avais pas beaucoup de mots pour exprimer toute ma peine et j’ai juste eu cette idée de faire 'Je suis Charlie' parce que notamment, je lis beaucoup avec mon fils le livre 'Où est Charlie', ça m’est venu assez naturellement", a-t-il confié au quotidien.</div>
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"Ce que je voulais dire, c’est que c’est comme si on m’avait touché moi, je me sens personnellement visé, ça me tue, quoi", a précisé le directeur artistique qui a eu l'idée, tout aussi instinctive, de reprendre la typographie de <em style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Charlie Hebdo</em> pour son visuel.</div>
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<strong style="border: 0px; box-sizing: border-box; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Un slogan devenu mondial</strong></div>
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Si Joachim Roncin a répondu aux premières demandes de médias demandant à utiliser son logo, celui-ci a rapidement été débordé par les sollicitations. Et, de partages en partages, son image lui a échappé.</div>
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Elle est immédiatement devenue le mot-clé <a href="https://twitter.com/search?q=%23JeSuisCharlie&src=tyah" sl-processed="1" style="border: 0px; box-sizing: border-box; color: rgb(247, 38, 5) !important; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" target="_hplink">#JeSuisCharlie</a>. Un hashtag utilisé plus de 619.000 fois avant 20 heures ce vendredi.</div>
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Plusieurs pages Facebook "Je suis Charlie" ont été créées dans la foulée. <a href="https://www.facebook.com/pages/Soutien-%C3%A0-Charlie-Hebdo/1518575331758835" sl-processed="1" style="border: 0px; box-sizing: border-box; color: rgb(247, 38, 5) !important; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" target="_hplink">La principale page de soutien en France</a>, relayée par Facebook et réunissant plus de 250.000 personnes, a également repris la formule.</div>
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"Je suis Charlie" est devenue la phrase de solidarité et d'émotion d'anonymes, de célébrités, de journalistes, de dessinateurs, de politiques de toutes nationalités.</div>
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Le slogan est parfois devenu "I am Charlie" en anglais, "Yo soy Charlie" en espagnol ou "Ich bin Charlie" en Allemand.</div>
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Sur le site Internet de Charlie Hebdo, "Je suis Charlie" a remplacé tous les dessins. Et sur la page d'accueil de<a href="http://www.charliehebdo.fr/index.html" sl-processed="1" style="border: 0px; box-sizing: border-box; color: rgb(247, 38, 5) !important; margin: 0px; padding: 0px; text-decoration: none; vertical-align: baseline;" target="_hplink"> charliehebdo.fr</a>, on trouve un fichier avec les traductions du slogan dans toutes les langues. Des pancartes prêtes à être imprimer pour les rassemblements du monde entier.</div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-45488711617974115772014-11-15T17:42:00.002-08:002014-11-15T17:43:13.744-08:00Rosetta -Philae : social media storytelling<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: Arial, Helvetica, sans-serif;">Rosetta -Philae : social media storytelling</span><br />
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<span style="font-family: Arial, Helvetica, sans-serif;"><a href="http://www.washingtonpost.com/news/speaking-of-science/wp/2014/11/12/rosetta-and-philae-are-breaking-our-hearts-on-twitter/" style="color: #2a2a2a; font-weight: normal; line-height: 52px;" target="_blank">Rosetta and Philae are breaking our hearts on Twitter</a><span style="color: #2a2a2a;"><span style="line-height: 52px;"> by </span></span><a href="http://www.washingtonpost.com/people/rachel-feltman" style="color: #333333; font-weight: normal; line-height: 24px;" target="_blank">Rachel Feltman </a><span style="color: #333333;"><span style="line-height: 24px;">is an interesting read about the social media storytelling of this `deeply scientific` achievement. </span></span></span></div>
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<span style="color: #333333; font-family: Arial, Helvetica, sans-serif; line-height: 24px;">She writes : </span></div>
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<i><span style="font-family: Arial, Helvetica, sans-serif;"><span style="color: #333333; line-height: 32.4000015258789px;">R<a href="http://www.washingtonpost.com/news/speaking-of-science/wp/2014/11/15/why-we-all-fell-in-love-with-rosettas-philae-lander/?tid=pm_national_pop" target="_blank">osetta and Philae were </a></span><a href="http://www.washingtonpost.com/news/speaking-of-science/wp/2014/11/15/why-we-all-fell-in-love-with-rosettas-philae-lander/?tid=pm_national_pop" target="_blank"><span style="color: #2e6d9d;"><span style="border-bottom-color: rgb(212, 212, 212); border-bottom-style: solid; border-bottom-width: 1px; box-sizing: border-box; line-height: 32.4000015258789px;">presented as friends</span></span><span style="color: #333333; line-height: 32.4000015258789px;">, tweeting adorably at each other, and their faux personalities roped us into following Philae’s nail-biter of a journey.</span></a></span></i></div>
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<i>A Good read Indeed! </i></div>
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( Pls feel free to refer any other related links through comments!) </div>
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links: </div>
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<a href="http://www.washingtonpost.com/news/speaking-of-science/wp/2014/11/12/rosetta-and-philae-are-breaking-our-hearts-on-twitter/">http://www.washingtonpost.com/news/speaking-of-science/wp/2014/11/12/rosetta-and-philae-are-breaking-our-hearts-on-twitter/</a><br />
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<a href="https://twitter.com/ESA_Rosetta">https://twitter.com/ESA_Rosetta</a><br />
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<a href="https://twitter.com/Philae2014">https://twitter.com/Philae2014</a></div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-71792704267802402932014-11-13T21:15:00.000-08:002014-11-13T21:15:01.368-08:00New tagline of Québec city : «l'accent d'Amérique» and some other city logos around the world<div dir="ltr" style="text-align: left;" trbidi="on">
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-35205262294118024622014-10-29T18:20:00.000-07:002014-10-29T18:21:45.441-07:00<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="MsoNormal">
<span lang="EN-CA"><br /></span></div>
<div class="MsoNormal">
<span lang="EN-CA">I am a
small poem<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">on a page
with room<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">for
another.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-CA">share with
me<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">this white
field,<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">wide as an
acre<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">of
snow,clear<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">but for
these tiny<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">markings
like the<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">steps of
birds.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">Come. Now.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-CA">This is the
through<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">of the
wave, the<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">seconds
after<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">lightening, thin<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">slice of
silence<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">as music
ends,<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">the freeze
before<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">the
melting. Hurry.<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span lang="EN-CA">Lie down
beside me.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA">make
angels. make devils.</span></div>
<div class="MsoNormal">
<span lang="EN-CA">Make who
you are.<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA"><br /></span></div>
<div class="MsoNormal">
<span style="background-color: yellow;"><span lang="EN-CA">( from the movie `</span><i style="color: #111111; font-family: Georgia, serif; font-size: 16px; line-height: 26px;"><a href="http://www.imdb.com/title/tt2380331/" target="_blank">Words and Pictures</a>` by <a href="http://fr.wikipedia.org/wiki/Fred_Schepisi" target="_blank">Fred Schepisi </a>)</i></span></div>
</div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-55722542922611967762014-09-24T10:00:00.000-07:002014-11-15T17:51:27.792-08:00Reading list-2014 : Initial Glimpses<div dir="ltr" style="text-align: left;" trbidi="on">
<b>List update : 24 may/sept 2014</b><br />
<b><br /></b>
<br />
<div style="text-align: left;">
<span style="font-family: inherit;">1.<b> </b><a href="http://www.amazon.com/Hard-Choices-Hillary-Rodham-Clinton/dp/1476751447/ref=sr_1_1_ha?s=books&ie=UTF8&qid=1411568811&sr=1-1&keywords=hard+choices" target="_blank">Hard Choices : Hillary Rodham Clinton</a></span></div>
<div style="text-align: left;">
<span style="font-family: inherit;">2.<a href="http://www.amazon.com/Heaven-Real-Little-Astounding-Story/dp/0849946158" target="_blank"> <span style="background-color: white; line-height: 1.3;">Heaven is for Real: A Little Boy's Astounding Story of His Trip to Heaven and Back</span></a><span style="background-color: white; color: #333333; line-height: 1.3;"> ( </span>Todd burpo)</span></div>
<div style="text-align: left;">
<span style="font-family: inherit;">3. <a href="http://www.amazon.com/Adultery-novel-Paulo-Coelho/dp/1101874082/ref=sr_1_1_ha?s=books&ie=UTF8&qid=1411568859&sr=1-1&keywords=adultery+by+paulo+coelho" target="_blank">A</a></span><a href="http://www.amazon.com/Adultery-novel-Paulo-Coelho/dp/1101874082/ref=sr_1_1_ha?s=books&ie=UTF8&qid=1411568859&sr=1-1&keywords=adultery+by+paulo+coelho" target="_blank">dultery by paulo coelho</a> ( french version)</div>
<div style="background-color: white; box-sizing: border-box; color: #333333; line-height: 1.3 !important; margin-bottom: 0px !important; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding: 0px; text-align: left; text-rendering: optimizelegibility;">
<span class="a-size-large" id="productTitle" style="box-sizing: border-box; font-weight: normal; line-height: 1.3 !important; text-rendering: optimizelegibility;"><span style="font-family: inherit; font-size: small;">4. <a href="http://www.amazon.com/Be-Our-Guest-Perfecting-Institute/dp/1423145844/ref=sr_1_1?s=books&ie=UTF8&qid=1411568958&sr=1-1&keywords=be+our+guest" target="_blank">Be Our Guest: Perfecting the Art of Customer Service </a></span></span><br />
<span class="a-size-large" style="box-sizing: border-box; font-weight: normal; line-height: 1.3 !important; text-rendering: optimizelegibility;"><br /></span>
<span class="a-size-large" style="box-sizing: border-box; font-weight: normal; line-height: 1.3 !important; text-rendering: optimizelegibility;">15 Nov 2014</span><br />
<span class="a-size-large" style="box-sizing: border-box; font-weight: normal; line-height: 1.3 !important; text-rendering: optimizelegibility;"><br /></span>
5. <a href="http://www.amazon.com/Hooked-How-Build-Habit-Forming-Products-ebook/dp/B00HJ4A43S" target="_blank"><span style="background-color: white; font-family: inherit;">Hooked: How to Build Habit-Forming Products <span style="text-transform: capitalize;">by </span></span><span style="background-color: white; color: #003399; font-family: inherit;">Nir Eya</span></a><br />
6. <a href="http://www.amazon.com/How-Google-Works-Eric-Schmidt/dp/1455582344" target="_blank"><span class="a-size-large" id="productTitle" style="background-color: white; box-sizing: border-box; color: #333333; font-family: inherit; line-height: 1.3 !important; text-rendering: optimizelegibility;">How Google Works</span><span style="background-color: white; color: #333333; font-family: inherit; line-height: 1.3;"> </span><span style="background-color: white; color: #333333; font-family: inherit; line-height: 19px;">by</span><span style="background-color: white; color: #333333; font-family: inherit; line-height: 19px;"> </span><span class="author notFaded" data-width="" style="background-color: white; box-sizing: border-box; color: #333333; font-family: inherit; line-height: 19px;"><span class="a-declarative" data-a-popover="{"position":"triggerBottom","name":"contributor-info-B00AR0ZXQO","allowLinkDefault":"true"}" data-action="a-popover" style="box-sizing: border-box;"><span style="color: #0066c0;"><span style="box-sizing: border-box;">Eric Schmidt</span></span></span></span></a></div>
....................................<br />
<b>List update : 26 may 2013</b><br />
<br />
I have read the following books in 2013. ( all books were read on kobo-mini )<br />
<span lang="EN-CA"><span style="font-size: small;"><br /></span></span>
<span lang="EN-CA"><span style="font-size: small;">1.</span></span>
<span lang="EN-CA"><span style="font-size: small;">William
Dalrymple :</span></span> City of Djinns <span lang="EN-CA"><span style="font-size: small;"> ( interesting India-book) </span></span><br />
<span lang="EN-CA"><span style="font-size: small;">2. Randy Pausch: The Last Lecture</span></span> ( great book on 'life management') <br />
3. Paulo Coelho : Manuscript Found in Accra ( Here Coelho is at his 'Khalil Gibran-best' !)<br />
<br />
----------------------------------------------------------------------------------------<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIIoWVMyP062BozRYb4hbIhPhehJHS4iRwBN0uSEENll2oTP3XztpnMxYsnenSmNxx2_8MnES1yDe4YQspIETflrl0ebpnuLUEYVzJKeU-g_cFvuLRZnyTs5WPFllurltG9u3csfZY5HI/s1600/FRAY091.TIF" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIIoWVMyP062BozRYb4hbIhPhehJHS4iRwBN0uSEENll2oTP3XztpnMxYsnenSmNxx2_8MnES1yDe4YQspIETflrl0ebpnuLUEYVzJKeU-g_cFvuLRZnyTs5WPFllurltG9u3csfZY5HI/s200/FRAY091.TIF" height="200" width="109" /></a><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjIIoWVMyP062BozRYb4hbIhPhehJHS4iRwBN0uSEENll2oTP3XztpnMxYsnenSmNxx2_8MnES1yDe4YQspIETflrl0ebpnuLUEYVzJKeU-g_cFvuLRZnyTs5WPFllurltG9u3csfZY5HI/s1600/FRAY091.TIF" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-left: 1em;"><br /></a>
Reading list : 2012<br />
<br />
when the <i><b>everydayness</b> </i>of ordinary life schedule floods my days,it seems to me, that it is important to fix some reading goals. it helps to bring in some freshness into the <i>'ordinariness' </i>of life.<br />
<br />
I believe that debut-November is the right time to have a look at my reading list - 2012. It gives enough time to mend the possible fall-outs and fix new targets.<br />
<br />
Here, I am listing some of the <i>main-reads</i> of the year.This list is not comprehensive, but it gives a general picture. when categorizing the list, I go by the three languages I read comfortably : Malayalam, English and French<br />
<br />
<b><br /></b>
<b><br /></b>
<b><br /></b>
<b>Malayalam:</b><br />
<div>
<br /></div>
<div>
<br /></div>
<b>1. </b>MP Veerendrakumar: <a href="http://www.mathrubhumi.com/english/story.php?id=102319" target="_blank">Hymavathabhoovil</a> <br />
<img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNS6SVfZz1Bkd2fsuZWQe1XGp4ooTHO-amT71CATEqSrHQegASSJkWCr30fg0meSbRkKFfYl1Gj_wENYMCj3w0oEAIs_s0D-co98SPoOaJsN72d8ciShS-4LTmTCr5yP01e17xzr5sUYU/s1600/Hymavathabhoovil.jpeg" /><br />
<br />
2. Muni narayana prasad : <a href="http://www.puzha.com/e-arcade/dcb/cgi-bin/book-detail.cgi?code=6375" target="_blank">Suviseshangal Vedantadrishtioyil</a><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhm9n3L69kDsoKbS9Qbj4WKyyu4kf08cUzcREU5ZbLX3njQnzK7RWykVdSKH8kopcxor8STo7N137DhpJ1QezhQmILzW9v8dkGeyWZRmXVQcSrhqdOYGgrU8GQLynKhPTDwt2Q3kx7ZiO4/s1600/muni+narayana+prasad.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhm9n3L69kDsoKbS9Qbj4WKyyu4kf08cUzcREU5ZbLX3njQnzK7RWykVdSKH8kopcxor8STo7N137DhpJ1QezhQmILzW9v8dkGeyWZRmXVQcSrhqdOYGgrU8GQLynKhPTDwt2Q3kx7ZiO4/s1600/muni+narayana+prasad.jpg" /></a></div>
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<br /></div>
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<br /></div>
<b>English:</b><b> </b><br />
<br />
<ol style="text-align: left;">
<li><span lang="EN-CA"><span style="font-size: small;">Bill
Clinton : Back to Work: Why We Need Smart Government for a Strong Economy</span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Condoleezza
Rice : No Higher Honor</span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Edward
Luce : In Spite of the Gods: The Rise of Modern </span><st1:country-region w:st="on"><st1:place w:st="on"><span style="font-size: small;">India</span></st1:place></st1:country-region><span style="font-size: small;"> </span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Johnny Cache,Joshua Wright,Vincent Liu : Hacking Exposed Wireless...</span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Julie
Otsuka : “The Buddha in the Attic” </span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Mark Owen
: No easy day: The Firsthand Account of the </span><st1:city w:st="on"><st1:place w:st="on"><span style="font-size: small;">Mission</span></st1:place></st1:city><span style="font-size: small;"> that Killed Osama bin Laden</span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Michael
Pollan : The Botany of Desire: A Plant's-Eye View of the World</span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Shashi
Tharoor: </span><st1:country-region w:st="on"><st1:place w:st="on"><span style="font-size: small;">India</span></st1:place></st1:country-region><span style="font-size: small;">:
From Midnight to the Millennium </span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Shashi
Tharoor: Pax Indica: </span><st1:country-region w:st="on"><st1:place w:st="on"><span style="font-size: small;">India</span></st1:place></st1:country-region><span style="font-size: small;">
and the World of the 21st Century </span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">Sylvie
Simmons : I'm Your Man - The Life of Leonard Cohen </span></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">William
Dalrymple: From the </span><st1:place w:st="on"><st1:placename w:st="on"><span style="font-size: small;">Holy</span></st1:placename><span style="font-size: small;">
</span><st1:placetype w:st="on"><span style="font-size: small;">Mountain</span></st1:placetype></st1:place></span></li>
<li><span lang="EN-CA"><span style="font-size: small;">William
Dalrymple: Nine Lives: In Search of the Sacred in Modern </span><st1:country-region w:st="on"><st1:place w:st="on"><span style="font-size: small;">India</span></st1:place></st1:country-region><span style="font-size: small;"> </span></span><span lang="EN-CA"><span style="font-size: small;"> <i>(encore!!!)</i></span></span><div>
<br /></div>
</li>
</ol>
<b>French: </b><br />
<br />
<ol style="text-align: left;">
<li><span style="font-size: small;">Christian Bobin : Ressusciter</span></li>
<li><span style="font-size: small;">Christian Bobin: Le Très-Bas</span></li>
<li><span style="font-size: small;">Gabriel Ringlet : Ceci est ton corps</span></li>
<li><span style="font-size: small;">Gabriel Ringlet : Eloge de la fragilité</span></li>
<li><span style="font-size: small;">Gabriel Ringlet : La résistance intérieure <i>(encore!!!) </i></span></li>
<li><span style="font-size: small;">Jean Monbourquette: À chacun sa mission</span></li>
<li><span style="font-size: small;">Mannick, Gabriel Ringlet : Entre toutes les
femmes </span></li>
<li><span style="font-size: small;">Max de Wasseige : Le coeur du petit pauvre,
commentaire du Testament de saint François</span></li>
<li>Odette Aslan (Présentation par) : Rabindranath Tagore <i>(encore!!!)</i></li>
</ol>
<br />
Oh..yeh....23 books in total..not bad..right!!! :)<br />
May be later, I may write my own take on theses books. However, this is all for now.<br />
Thanks ....<br />
<br />
reading on and signing out!!!!<br />
............................................................................<br />
<br />
<b></b><br />
<br /></div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com1tag:blogger.com,1999:blog-948830023833709662.post-3339937923268028992014-06-22T04:48:00.001-07:002014-06-22T04:48:31.876-07:00Toronto`s iconic rainbow tunnel mural <div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal">
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<div class="separator" style="clear: both; text-align: left;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPolIqazJzhmazto4em-SS9oKBkJj9zPvStO8pUGsZedYjeoRPoJ3iX_K42LsHWmI5M9Aju9vmiAsihTzEfr8P0r8vVtnUECL5tDq66NZdFBrLyvDJTf8Sjx9zak_8UXN6AQ61tn72TIk/s1600/Rainbow_mural.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPolIqazJzhmazto4em-SS9oKBkJj9zPvStO8pUGsZedYjeoRPoJ3iX_K42LsHWmI5M9Aju9vmiAsihTzEfr8P0r8vVtnUECL5tDq66NZdFBrLyvDJTf8Sjx9zak_8UXN6AQ61tn72TIk/s1600/Rainbow_mural.jpg" /></a></div>
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<span lang="EN-CA"> re-post : ( on wish list for this summer so do I post it here ! ) </span></div>
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<div class="MsoNormal">
<span lang="EN-CA">October 2012
- This fall, Mural Routes had the opportunity to revitalize Toronto's iconic
rainbow tunnel mural, located just south of Lawrence on the East side of the
Don Valley Parkway, on the south entrance of the CN Rail Tunnel and part of the
East Don Trail. Artists Rob Matejka and Anthony DeLacruz cleaned, scraped, primed
and repainted the tunnel entrance so that this much-loved piece of Toronto's
street art history remained strong and able to cheer up the many tired
commuters on their dreary ride from the city.<o:p></o:p></span></div>
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<span lang="EN-CA">With
funding provided by the City of Toronto Parks, Forestry and Recreation Dept who
recognized the power of such an icon and the beautification of city trails, Mural
Routes took on the rainbow re-vamp as well as a mural project to paint the inside
of the tunnel. This will take place in Spring 2013, involving local youth from
nearby Flemingdon Neighbourhood Services. In addition, participants of our Step
x Step: Introduction to Mural Arts and the Leadership Training in Mural Making2013
will be able to be a part of the design and painting of the inside of the CN
Rail Tunnel.<o:p></o:p></span></div>
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<span lang="EN-CA">The
original rainbow was painted by Berg Johnson many years ago. We have no way of
contacting Berg, but would very much like him to share this news with him and
acknowledge his part in creating such a visible icon for <st1:city w:st="on"><st1:place w:st="on">Toronto</st1:place></st1:city><o:p></o:p></span></div>
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<span lang="EN-CA"><st1:city w:st="on"><st1:place w:st="on"><br /></st1:place></st1:city></span></div>
<div class="MsoNormal">
<span lang="EN-CA"><st1:city w:st="on"><st1:place w:st="on"><a href="http://www.muralroutes.com/news/rainbow_mural.htm">http://www.muralroutes.com/news/rainbow_mural.htm</a></st1:place></st1:city></span></div>
<div class="MsoNormal">
<span lang="EN-CA"><st1:city w:st="on"><st1:place w:st="on"><br /></st1:place></st1:city></span></div>
<div class="MsoNormal">
<span lang="EN-CA">Address:<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-CA">Moccasin Trail Park<o:p></o:p></span></div>
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<span lang="EN-CA">55 Green Belt Dr, Toronto, ON<o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-CA">GPS : 43.733079, -79.333188<o:p></o:p></span></div>
<div class="MsoNormal">
<span lang="EN-CA"><st1:place w:st="on"></st1:place></span></div>
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<br /></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-90061517444469891272014-06-11T17:15:00.001-07:002014-06-11T17:15:16.211-07:00Le Chemin de campagne (Heidegger)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-size: 18pt;"><strong>Le Chemin de campagne</strong></span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-size: 14pt;">traduit par <strong>André Préault</strong></span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-size: 14pt;"><strong><br /></strong></span></span></div>
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<span style="color: #413d3d; font-family: verdana, geneva;"><span style="font-size: 19px;"><b>http://www.fredericgrolleau.com/article-le-chemin-de-campagne-heidegger-97434673.html</b></span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-size: 14pt;"><strong><br /></strong></span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Il quitte à sa porte le Jardin du Château et court vers les terres humides d'Ehnried. Par-dessus le mur, les vieux tilleuls du Jardin le regardent s'éloigner, soit qu'aux environs de Pâques il allonge son trait clair entre les champs déjà verts et les prairies renaissantes ou qu'à Noël il disparaisse derrière la première colline parmi les tourbillons de neige. A partir de la croix, il tourne vers la forêt. À sa lisière il salue en passant un grand chêne, sous lequel est un banc tout juste équarri.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Parfois reposait sur le banc tel ou tel des écrits des grands penseurs, qu'une jeune gaucherie essayait de déchiffrer. Quand les énigmes se pressaient et qu'aucune issue ne s'offrait, le chemin de campagne était d'un bon secours. Car, sans rien dire, il conduit nos pas sur sa voie sinueuse à travers l'étendue de ce pays parcimonieux.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">C'est toujours à nouveau que la pensée, aux prises avec les mêmes écrits ou avec ses propres problèmes, revient vers la voie que le chemin trace à travers la plaine. Il demeure, sous les pas, aussi près de celui qui pense que du paysan qui s'en va faucher aux premières heures du matin. Plus souvent avec les années le chêne au bord du chemin ramène nos pensées vers les jeux de l'enfance et les premiers choix. Quand parfois, au cœur de la forêt, un chêne tombait sous la cognée, mon père aussitôt partait, traversant futaies et clairières ensoleillées, à la recherche du stère de bois accordé à son atelier. C'est là, dans son atelier, qu'il travaillait, attentif et réfléchi, dans les intervalles de son service à l'horloge de la tour et aux cloches qui, l'une comme les autres, ont leur relation propre au temps et à la temporalité.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Cependant, dans l'écorce du chêne, les gamins découpaient leurs bateaux qui, munis d'un banc de rameur et d'un gouvernail, flottaient sur la rivière Mettenbach ou dans le bassin de l'école. Dans ces jeux, les grandes traversées arrivaient encore facilement à leur terme et retrouvaient la rive. La part de rêve qu'elles contenaient demeurait prise dans le vernis brillant, encore à peine discernable, qui recouvrait toutes choses. L'espace qui leur était ouvert n'allait pas plus loin que les yeux et la main d'une mère. Tout se passait comme si sa sollicitude discrète veillait sur tous les êtres. Ces traversées pour rire ne savaient rien alors des expéditions au cours desquelles tous les rivages restent en arrière. Cependant la dureté et la senteur du bois de chêne commençaient à parler, d'une voix moins sourde, de la lenteur et de la constance avec lesquelles l'arbre croît. Le chêne lui-même disait qu'une telle croissance est seule à pouvoir fonder ce qui dure et porte des fruits ; que croître signifie : s'ouvrir à l'immensité du ciel, mais aussi pousser des racines dans l'obscurité de la terre ; que tout ce qui est vrai et authentique n'arrive à maturité que si l'homme est disponible à l'appel du ciel le plus haut, mais demeure en même temps sous la protection de la terre qui porte et produit.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Cela, le chêne le dit toujours au chemin de campagne, qui passe devant lui sûr de sa direction. Le chemin rassemble ce qui a son être autour de lui ; et, à chacun de ceux qui le suivent, il donne ce qui lui revient. Les mêmes champs, les mêmes pentes couvertes de prairies font escorte au chemin de campagne en toute saison, proches de lui d'une proximité toujours autre. Que la chaîne des Alpes au-dessus des forêts s'efface dans le crépuscule du soir, que, là ou le chemin se hisse sur une colline, l'alouette au matin s'élance dans le ciel d'été, que le vent d'est souffle en tempête de la région du village maternel, que le bûcheron, à la tombée de la nuit, traîne son fagot vers l'âtre, que le char de la moisson rentre à la ferme en vacillant dans les ornières du chemin, que les enfants cueillent les premières primevères au bord des prés, que tout le long du jour le brouillard promène sur la vallée sa sombre masse, toujours et de tous côtés c'est le Même qui nous parle autour du chemin.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Le Simple garde le secret de toute permanence et de toute grandeur. Il arrive chez les hommes sans préparation, bien qu'il lui faille beaucoup de temps pour croître et mûrir. Les dons qu'il dispense, il les cache dans l'inapparence de ce qui est toujours le Même. Les choses à demeure autour du chemin, dans leur ampleur et leur plénitude, donnent le monde. Comme le dit le vieux maître Eckhart, auprès de qui nous apprenons à lire et à vivre, c'est seulement dans ce que leur langage ne dit pas que Dieu est vraiment Dieu. Mais le chemin ne nous parle qu'aussi longtemps que des hommes, nés dans l'air qui l'environne, ont pouvoir de l'entendre. Ils sont les servants de leur origine, mais non les esclaves de l'artifice. C'est en vain que l'homme par ses plans s'efforce d'imposer un ordre à la terre, s'il n'est pas ordonné lui-même à l'appel du chemin. Le danger menace, que les hommes d'aujourd'hui n'aient plus d'oreille pour lui. Seul leur parvient encore le vacarme des machines, qu'ils ne sont pas loin de prendre pour la voix même de Dieu. Ainsi l'homme se disperse et n'a plus de chemin. À qui se disperse le Simple paraît monotone. La monotonie rebute. Les rebutés autour d'eux ne voient plus qu'uniformité. Le Simple s'est évanoui. Sa puissance silencieuse est épuisée.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Le nombre de ceux qui connaissent encore le Simple comme un bien qu'ils ont acquis diminue sans doute rapidement. Mais partout ces peu nombreux sont ceux qui resteront. Grâce à la puissance tranquille du chemin de campagne, ils pourront un jour survivre aux forces gigantesques de l'énergie atomique, dont le calcul et la subtilité de l'homme se sont emparés pour en faire les entraves de son œuvre propre.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">La parole du chemin éveille un sens, qui aime l'espace libre et qui, à l'endroit favorable, s'élève d'un bond au-dessus de l'affliction elle-même pour atteindre à une sérénité dernière. Celle-ci s'oppose au désordre qui ne connaît que le travail, à l'affairement qui, recherché pour lui-même, ne produit que le vide.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Dans l'air, variable avec les saisons, du chemin de campagne prospère une gaieté qui sait et dont la mine paraît souvent morose. Ce gai savoir est une sagesse malicieuse<sup>1</sup>. Nul ne l'obtient qui ne l'ait déjà. Ceux qui l'ont le tiennent du chemin de campagne. Sur sa voie la tempête d'hiver et le jour de la moisson se croisent, la turbulence vivifiante du printemps et le déclin paisible de l'automne se rencontrent, l'humeur joueuse de la jeunesse et la sagesse de l'âge échangent des regards. Mais tout devient serein dans une harmonie unique, dont le chemin dans son silence emporte çà et là l'écho.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">La sérénité qui sait est une porte donnant sur l'éternité. Ses battants tournent sur des gonds, qu'un habile artisan a forgés un jour en partant des énigmes de l'existence.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Des basses prairies d'Ehnried, le chemin revient au Jardin du Château. Franchissant une dernière colline, son étroit ruban traverse une dépression plate, puis arrive aux remparts. Il luit faiblement à la clarté des étoiles. Derrière le Château se dresse la tour de l'église Saint-Martin. Avec lenteur, presque avec hésitation, les onze coups de l'heure s'égrènent et s'effacent dans la nuit. La vieille cloche, aux cordes de laquelle les garçons ont eu leurs mains rudement chauffées, tremble sous les coups du marteau, dont nul n'oublie la silhouette amusante et sombre.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Avec le dernier coup le silence s'approfondit encore. Il s'étend jusqu'à ceux qui ont été sacrifiés prématurément dans deux guerres mondiales. Le Simple est devenu encore plus simple. Ce qui est toujours le Même dépayse et libère. L'appel du chemin de campagne est maintenant tout à fait distinct. Est-ce l'âme qui parle? est-ce le monde? est-ce Dieu?</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Tout dit le renoncement qui conduit vers le Même. Le renoncement ne prend pas, mais il donne. Il donne la force inépuisable du Simple. Par l'appel, en une lointaine Origine, une terre natale nous est rendue.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">1. Littéralement : « Ce gai savoir est <em>das Kuinzige</em>. » Ce terme dialectal, propre à la Souabe du Sud (où se trouve Messkirch, ville natale de Heidegger), correspond étymologiquement à <em>keinnützig</em>, « bon à rien », « propre à rien », dont le sens est passé à celui d'« espiègle », « malicieux », et finalement désigne aujourd'hui un état de sérénité libre et joyeux, aimant à se dissimuler, marqué par une ironie affectueuse et par une touche de mélancolie : mélancolie souriante, sagesse qui ne se livre qu'à mots couverts. (Renseignements fournis par l'auteur.) (N.d.T.)</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Ce texte a été écrit à l’automne de 1948 pour le Recueil commémorant le centième anniversaire de la mort du compositeur allemand Conradin Kreutzer, et publié dans ce recueil.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Tirage à part 1956 (chez Clostermann, à Francfort-sur-le-Main).</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Traduction française par André Préau, publiée dans <em>Heidegger : question III et IV</em>, Gallimard, collection Tel numéro 172, Paris, 1990, ISBN-2-07-072130-2.</span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">Source :<a href="http://www.omalpha.com/jardin/heidegger1-imp.html" sl-processed="1" style="color: #4c4c49; font-size: 18px; text-decoration: none;">http://www.omalpha.com/jardin/heidegger1-imp.html</a></span><br /></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><a href="https://draft.blogger.com/null" id="middle" name="middle" style="font-size: 18px;"></a>Heidegger : “Der Feldweg”</span></h2>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-family: 'Times New Roman';">JL SPINOSI</span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-family: 'Times New Roman';">Dans un court récit, le marcheur décrit simplement le chemin. Nulle complexité conceptuelle ne vient hanter le “passage”, il suffit de lire ou de s’avancer sans que la compréhension se heurte aux difficultés que le penseur sème parfois sur sa route. Le chemin de campagne est d’un bon secours quand se pressent les énigmes, est-il dit, celles-ci sont gravées sous un grand chêne .C’est là que, à la lisière de la forêt, commence le chemin, cette voie sinueuse que nous allons emprunter. Ainsi c’est la pensée elle-même qui s’envient sur le chemin, mais de la même manière que le paysan s’en allant faucher les blés ou les herbes. Le chêne est l’arbre de la réminiscence, il entraîne et ramène les pensées à l’enfance, à des souvenirs qui enracinent. Y aurait-il là le même effet de quasi éternité, nous liant à une mémoire qui serait le lieu d’essences presqu’éternelles, comme nous y conviait l’auteur de “A la recherché du temps perdu”? Le chêne dit cependant que “croître signifie: s’ouvrir à l’immensité du ciel, mais aussi pousser des racines dans l’obscurité de la terre”. Si l’homme est dispose à l’appel le plus haut du ciel et à demeurer sous la protection de la terre qui porte, dès lors s’affirme la notoriété de l’authentique et du vrai. Le chêne dit tout cela au chemin et celui-ci donne à qui le suit don dû. Le chemin rassemble l’être de ce qui est autour de lui, il livre la plénitude du monde pour qui s’exprime le Même ou le Simple à chaque instant. Mais plus encore, il est inutile que l’homme ordonne, qu’il cherche à conférer un ordre au monde s’il n’est lui-même “ordonné à l’appel du chemin”.L’homme se disperse, il n’a plus de chemin dès lors qu’il déviant ordonné aux calculs, car dans la monotonie et l’uniformité, la puissance du Simple s’est enfuie. Bien peu sont ceux qui connaissent encore le Simple, mais ceux là resteront, grâce au chemin. Il ne s’agit donc pas d’une route quelconque où l’on se promènerait, mais de la forme précise que prend la voie en ce monde, nulle finalité calculée ne nous jette sur un itinéraire programme, le chemin est ce symbole déployé comme une image suspendue à un niveau plus plein de réalité. Les choses nous parlent car nous cessons de les arraisonner, le chemin nous convie à la rencontre, il ne peut guider que ceux qui s’acheminent (pensent), non ceux qui se pressent, ni ceux qui tracent des traits sur des diagrammes de coordonnées.</span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;">“<span style="font-family: 'Times New Roman';">La parole du chemin éveille un sens…qui mène à une sérénité». Heidegger dans ses commentaires sur les poèmes de Hölderlin nous a entretenus sur la Sérénité. Il ne s’agit pas de simple quiétude, mais du lieu du “Plus Haut” où se situe “Lui”, le père, le Joyeux. En des accents qui nomment le Sacré, se livre ici la lumière la plus pure. “La sérénité est l’origine d’où procède l’essence du salut” est il dit dans Heimkunft, le poème sur le retour. La sérénité s’oppose à l’affairement, l’activité stérile du travail et à la déréliction, celle du loisir qui clôt l’homme dans un horizon animal. Tout cela empêche la recherche de la sérénité qui s’approche vers nous lorsque “ ce que tu cherches, cela est proche et vient déjà à ta rencontre”.</span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-family: 'Times New Roman';">Un gai savoir s’affirme comme sagesse malicieuse sur un chemin qui comme celui décrit par Héraclite rassemble les opposés, ici se croisent la tempête d’hiver et le jeu de la moisson, la profusion printanière et l’automne comme déclin, la sagesse de l’âge et de la jeunesse qui joue Tout se joint dans une harmonie unique, celle de la sérénité est « une porte donnant sur l’éternité ». Le chemin semble ici se souvenir du poème de Parménide, où la voie mène aux portes qui dévoileront la divinité. Les deux présocratiques, Héraclite et Parménide, ne sont pas cités, mais leur vision propre du chemin ne peut passer inaperçue, l’image qui s’habite ou qui se traverse selon l’approche prend ici sa forme véritable.</span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-family: 'Times New Roman';">Puis le chemin revient vers les repères de la terre natale, le château, le village, le clocher. Celui-ci égrène de sa cloche les coups des heures nocturnes dont le dernier va étendre le silence jusqu’à ceux qui sont morts, non comme un rappel mais comme une confirmation, une bienveillance qui approfondie la proximité.</span></span></div>
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<span style="font-family: verdana, geneva; font-size: 12pt;"><span style="font-family: 'Times New Roman';">Le Simple est encore plus simple, et le Même dépayse. Paroles étranges mais c’est l’appel du chemin qui retentit. Qui parle ? C’est le renoncement qui donne et nous rend une terre<span class="skimlinks-unlinked">natale.Der</span> Feldweg ce sont quelques pages qui ne s’achèvent pas, le chemin est à parcourir, à chaque fois nouveau et pourtant toujours identique comme le fleuve d’Héraclite, le Même et l’Autre se joignent en l’appel unique du Simple. Le chemin est la pensée plus pensante qui ne représente pas mais dévoile à qui sait écouter la rencontre de Celui qui vient à nous dès que nous le cherchons. Le chemin donne à celui qui se présente, il amène nos pas à la porte d’une étoile dans le ciel et nous offre en même temps le retour vers le sol natal, le trésor de l’origine.</span></span><br /><br /><span style="font-family: 'Times New Roman';">Source : <a href="http://anaphore.philosophie.free.fr/wordpress/?page_id=160" sl-processed="1" style="color: #4c4c49; font-size: 11px; text-decoration: none;">http://anaphore.philosophie.free.fr/wordpress/?page_id=160</a></span></div>
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--------<br />Proposition de traitement par mr Laurent, TS1, Saint-CYr 2011- 2012. </div>
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<span style="text-decoration: underline;"><span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;">Der Feldweg</span></span><span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;">, Martin Heidegger.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Dès l’Antiquité, les Hommes ont cherché à savoir ce qui ils étaient et ce qu’ils étaient. Ils ont cherché à se donner une définition pour se qualifier par rapport au monde. Pour Aristote, « l’être se dit de la substance », c’est-à-dire de ce qui reste inchangé en lui, sub-stare. Au XVIIème siècle, Descartes donne une nouvelle définition du sujet, du moi : il est « comme maître et possesseur de la nature » car c’est une « substance pensante » suprême. Trois siècles plus tard, Martin Heidegger dira que cette définition moderne et cartésienne du sujet « ne place pas assez haut l’Humanitas de l’Homme ». Heidegger nous invite donc à revoir notre vision anthropocentrée de l’Homme.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Heidegger est l’un des grands critiques de la philosophie cartésienne considérée selon lui comme trop anthropocentriste et dominatrice, elle accorderait une place trop importante à la domination du monde. <span style="text-decoration: underline;">Der Feldweg</span> nous invite donc à réfléchir sur le rapport qui existe en ce sujet et ce monde. Entre la substance pensante et non pensante.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> L’auteur affirme donc que la domination du monde, nécessaire selon Descartes, est vaine. Elle serait même contre-productive, voire dangereuse car pourvoyant à mettre le sujet en danger en tendant à l’annihiler.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Dans la vision réelle du sujet, si nous soumettons les substances autres que les siennes à nous, pouvons-nous soumettre d’autres hommes à nous-mêmes ? Ou devons-nous nous inscrire dans un rapport d’alter-ego ? La vision cartésienne du sujet « maître et possesseur de la nature » n’est-elle pas trop restrictive ? Le monde nous est-il totalement soumis ? Si tel n’était pas le cas, ne faudrait-il pas recheminer vers une vision plus aristotélicienne du sujet ?</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Heidegger nous définit ici dans un premier temps ce qu’il considère comme étant, comme sujet de la ligne 1 à la ligne 3. Il nous livre ensuite sa définition du monde et sa vision d’un monde fixe. Vient ensuite le problème : le rapport entre ce sujet et ce monde qu’il explique lignes 5 à 7. La fin du premier paragraphe consiste pour Heidegger à donner sa thèse : il n’est pas nécessaire de le dominer bien au contraire. Il consiste aussi pour l’auteur à expliquer sa thèse et à tirer les conséquences de trois siècles de vision cartésienne, de ce qu’il qualifie d’ « ère de la machinabilité et de la calculabilité » dans son œuvre <span style="text-decoration: underline;">Chemins qui ne mènent nulle part</span> de 1940. Le deuxième paragraphe consiste lui en une critique du scientisme, pour Heidegger, dominer le monde par la technocratie est dangereux. Enfin, le dernier paragraphe propose des solutions pour un retour à plus d’ « Humanitas de l’Homme », un retour à l’ « essence même du sujet ».</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Heidegger commence par donner sa définition du sujet. Celui-ci est « permanence », c’est-à-dire qu’il se définit par sa substance, son « Simple ». Le philosophe reprend la définition aristotélicienne du sujet qui est « ce qui demeure inchangé » (Aristote, <span style="text-decoration: underline;">Métaphysique</span>). Le sujet humain est un être de l’acquis, « il arrive chez les hommes sans préparation », qui s’établit avec l’expérience, la croissance et la maturité. L’être est donc substance chez Heidegger, il est upokeimenon : il demeure inchangé malgré le fait qu’il grandisse et mûrisse. Les fondements sous-jacents sont immuables et intrinsèques au sujet. De plus, cette substance s’opère dans le sujet en ayant des conséquences sur le « Même », le corps physique représentable de l’homme. La substance « dispense des dons » et « les cache dans ce qui est le Même ». La substance devient donc l’instigateur du corps qui le contrôle et le forge. « Ce qui est sous-jacent à toute chose sera appelé l’esprit », c’est donc bien l’esprit qui fait le sujet. Ce qui le rend capable de représentation de son environnement et donc de représentation du monde.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Le monde justement, pour Heidegger il est « ampleur et plénitude », deux adjectifs mélioratifs qui témoignent d’une sorte de puissance suprême du monde. De plus, ce sont les choses - non pensantes - qui font le monde, l’homme y apparaît déjà comme étranger. L’homme ne serait donc pas « plénitude ». Serait-il un frein au monde qui à tendance à vouloir tendre vers son acmé ? Pour Martin Heidegger, il paraît clair que ce sont les choses « à demeure » ou plutôt qui demeurent qui façonnent le monde. Paradoxe si l’on pense l’être comme substance demeurante et inchangée. Cela pose dès lors le problème du rapport entre ce monde et ce sujet : rapport de force et de domination ?</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> En apparence, le rapport entre le monde et le sujet est un rapport de force inversé par rapport à Descartes. Chez Heidegger, c’est « le chemin qui parle » et « les hommes qui ont le pouvoir de l’entendre ». Parler-entendre, et non parler-écouter, ce serait donc un prédicat, une caractéristique de l’homme de « pouvoir » être en relation avec le monde. Ceci s’explique car les hommes sont « nés dans l’air qui l’environne », les hommes sont attachés au monde car ils en découlent. Le monde paraît donc supérieur à l’homme. Cependant Heidegger clarifie les choses en donnant une nouvelle définition du rapport sujet-monde : « ils sont les servants de leur origine, mais non les esclaves de l’artifice ». Le rapport est donc pacifique voire bénéfique : les hommes sont les servants de leur origine et sont donc leurs propres servants. Les hommes ne sont pas « esclaves » - soumis - du monde qu’ils croient voir et des « artifices » qu’ils s’accordent à croire. Les hommes sont bel et bien ancrés dans le réel. Cependant Heidegger remarque que ce « pouvoir d’entendre » est faible : les hommes n’acceptent pas cette vision aristotélicienne du monde, ils veulent être « les maîtres et possesseurs de la nature » et non pas « servants » de celle-ci. Les hommes veulent renverser ce rapport de force en définissant la subjectivité - être étant suprême – pour remplacer la subjectité – être étant dans la masse de l’Etant -. L’homme cherche donc à dominer le réel et à ne plus assujetti.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> La phrase suivante, lignes 7 et 8, est la thèse du philosophe. « C’est en vain que l’homme s’efforce d’imposer un ordre à la terre, s’il n’est ordonné lui-même à l’appel du chemin ». Pour Heidegger, la domination du monde est vaine, sans intérêt et injustifiée. L’homme « planifie » le réel, le domine et le contrôle mais ne prête pas d’attention à ce même réel. Il ne s’en occupe pas, n’en prend pas soin d’une certaine manière. Pour pouvoir dominer le monde – correctement – il faut, selon l’auteur, être « ordonné » à celui-ci. Il ne faut plus juste l’entendre – encore faut-il que ce soit le cas –, il faut l’écouter « les hommes d’aujourd’hui n’[ont] plus d’oreille pour lui ». Heidegger ne remet pas en cause le rapport sujet-monde, il remet en cause la façon dont il est mis en place et sa cause finale à savoir le dominer nécessairement, et par tous les moyens. L’homme depuis Descartes se pose en propre Dieu de sa religion. Il est ego suprême et tout-puissant qui soumet le monde à sa volonté de puissance. Heidegger qualifie cette période « d’ère de la machinabilité », l’homme n’entend que l’homme et les fruits de sa technologie, représentations de lui-même, il n’entend que « le vacarme des machines ». Dans un certain sens, l’homme n’entend voire n’écoute – avec une certaine attention ou intention – que lui-même. Heidegger dit même que l’homme prend « pour la voix même de Dieu » cette voix qu’il écoute. L’homme se prend pour Dieu. Il paraît dès lors normal que l’homme domine de fait son monde. En droit rien ne lui interdit, mais rien ne le lui autorise pour autant. Façonner le monde à son image, est-ce donc là ce qu’il y a faire ?</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Selon le philosophe, non. Car cette anthropomorphie du monde – façonner le monde à son image – n’est qu’un épuisement du sujet (« sa puissance est épuisée ») et un « évanouissement de son Simple ». Il n’est pas de la substance de l’homme de substantiver tout le réel à sa propre substance humaine. Ce narcissisme exacerbé du sujet ne fait celui lui qui le « disperser ». L’homme depuis le XVIIème siècle est ce Narcisse qui souhaite soumettre son monde à son autorité patriarcale, il n’est plus ce que prônait Aristote et ce qui anime Heidegger, un étant parmi les autres étants qui participent en harmonie au monde. L’homme n’est que ce que le philosophe qualifie de « monotone » et d’ « uniformité » depuis Descartes car ce n’est pas une Simple substance, c’est un Simple pensant. L’homme se place au sommet de la pyramide, en grand Dieu intercédant sur tout le réel. Heidegger explique cela par le fait que l’homme veuille toujours plus. Leibniz résumait cela avant Heidegger par « nous voulons ce que nous n’avons », nous désirons tant que nous ne sommes pas satisfaits, tant que nous ne contrôlons pas tout ce qui est contrôlable, tant que notre puissance n’est pas totale : « volonté de puissance » de Friedrich Nietzsche.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Dans le deuxième paragraphe, Heidegger critique ouvertement le scientisme. L’homme explique tout par les sciences et veut dominer le réel grâce à elles. Si l’homme domine le monde, il est possible de contrôler les énergies qui peuvent lui être destructrices. Le sujet cartésien ne pourvoie pas à sa sécurité, bien au contraire. Pour Heidegger, le seul sujet qui demeurera dans le temps est celui « qui connait le Simple ». Ne voulant pas dominer le monde, ces sujets plus aristotéliciens « pourront un jour survivre aux forces gigantesques de l’énergie atomique ». Heidegger explique en effet que le sujet cartésien s’autodétruit car tout ce qu’il met en place peut se retourner – et se retournera – contre lui-même. Le savoir scientifique de l’homme « entrave son œuvre propre », c’est un frein au progrès selon Heidegger pour qui le progrès véritable serait une régression vers le monde originel d’Aristote. Il déplore cependant que ces « Simples » soient « peu nombreux ». Il est en effet plus rassurant à l’homme de se fondre dans la masse gigantesque des « rebutés », de s’accorder à croire que le monde est sous contrôle et que l’homme est tout-puissant plutôt que de se définir comme une simple substance sur le même pied d’égalité que les autres. Heidegger sait bien que c’est la définition de Descartes qui est le point d’orgue de cette ère dont la finalité sera l’auto-annihilation du sujet si celui-ci ne change pas ses habitudes, n’accorde pas une plus grande importance à écouter la nature. Il faut revenir à « la puissance tranquille du chemin de campagne », c’est-à-dire revivre dans une certaine communion harmonieuse avec le monde, pouvoir s’arrêter et arrêter le progrès technocratique. Mais cela est-il seulement possible ? Pouvons-nous – en sachant bien que nous le devrions – arrêter le progrès de la technologie ? C’est là tout le débat écologique encore aujourd’hui.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Dans le dernier paragraphe de ce texte, Martin Heidegger met un point final à son cheminement. Pour lui le sujet passe par un ressenti du monde, une perception du monde originel qui « éveille un sens ». Le but final de ce retour à l’homme en tant qu’humanitas est d’ « atteindre à une sérénité dernière » qui serait la marque que l’esprit serait alors réellement « au-dessus » du monde et aurait atteint son apogée. « L’homme comme fonctionnaire de la technique » destitue le sujet et « ne produit que du vide ». Pour Heidegger, « le travail et l’affairement » ne produisent que du « désordre » signe que cette volonté de toute puissance et de contrôle de tout n’est en fait qu’un échec. L’homme n’appartient plus à l’ « espace libre », il se soumet à lui-même et à sa technocratie. Or pour Heidegger, la liberté du sujet prime sur tout le reste pour faire de ce sujet une substance permanente et grande qui demeurera à jamais dans l’ampleur et la plénitude du monde.</span></div>
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<span style="font-family: 'Times New Roman'; font-size: 12pt; line-height: 18.399999618530273px;"> Le XXème siècle apparaît donc comme une remise en question de la domination du monde par l’homme. Heidegger dans <span style="text-decoration: underline;">Le Chemin de campagne</span> destitue le sujet cartésien « maître et possesseur de la nature » de son piédestal en expliquant comment le rapport de substantivation qu’entretient l’homme au monde est destructeur. Le sujet ne pourvoie pas, contrairement à ce qu’il veut croire, à sa sécurité. Il se met en propre cible de sa technologie. Le sujet veut tout et toujours plus et pour cela il doit dominer le monde. Or pour Heidegger, la puissance du sujet est autre part, elle se trouverait dans « l’essence même du sujet » d’où la nécessité de revenir à une définition plus classique de celui-ci. A savoir la définition d’Aristote dans le livre Z de la <span style="text-decoration: underline;">Métaphysique</span> « l’être se dit de sa substance ». Heidegger s’inscrit dans une période que le philosophe Fukuyama appellera « post-modernité », i.e. post pensée cartésienne où l’humanisme était la clé du sujet. C’est la période contemporaine où, pour revenir à nos questions de départ, la vision cartésienne est remise en cause : le monde ne nous est pas totalement soumis, en témoignent les évènements récents au Japon où les hommes font face à leur propre tempête nucléaire. C’est donc une période où l’on s’accorde à définir le sujet autrement. Pour Sartre, « le sujet est projet », c’est-à-dire qu’il faut encore et encore s’interroger sur lui pour le redéfinir. Cette définition du sujet étant le point de départ de la pensée philosophique et morale, s’il n’est pas celui que l’on croit être, qui suis-je donc vraiment mais surtout que suis-je ? Si le sujet n’est plus ce « cogito ergo sum » de Descartes, si le sujet est ce « je est un autre » de Rimbaut, c’est tout la philosophie politique et morale qu’il faut redéfinir.</span></div>
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<span style="color: #413d3d;"><span style="line-height: 18.399999618530273px;">http://www.fredericgrolleau.com/article-le-chemin-de-campagne-heidegger-97434673.html</span></span></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-40710940035888972662014-05-28T12:10:00.000-07:002014-05-28T12:10:04.003-07:00Pope Francis's cunning likening of paedophilia to a satanic mass<div dir="ltr" style="text-align: left;" trbidi="on">
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Pope Francis's cunning likening of paedophilia to a satanic mass</h1>
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The pontiff's carefully chosen comparison shows his determination to excise the cancer of paedophilia</div>
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<span itemprop="author" itemscope="" itemtype="http://schema.org/Person" style="background-repeat: no-repeat; border-collapse: collapse; font-weight: bold; margin: 0px; padding: 0px;"><span itemprop="name" style="background-repeat: no-repeat; border-collapse: collapse; margin: 0px; padding: 0px;"><a class="contributor" href="http://www.theguardian.com/profile/joannamoorhead" itemprop="url" rel="author" style="background-repeat: no-repeat; border-collapse: collapse; color: #005689; margin: 0px; padding: 0px; text-decoration: none;">Joanna Moorhead</a></span></span></div>
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Like every journalist who has ever been on a trip with the pope on board Shepherd One, as his plane is known, I am in no doubt as to the significance of the in-flight press conference. Being part of the Vatican press entourage means you're up close to the pontiff, but you hardly ever get an unscripted quote – even Francis is very carefully handled by media managers.</div>
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But the traditional papal press conference in the clouds is a rare chance for him to speak off the cuff, and <a href="http://euronews.com/2014/05/27/pope-compares-child-abuse-by-catholic-priests-to-satanic-mass/" style="background-repeat: no-repeat; border-collapse: collapse; color: #005689; margin: 0px; padding: 0px; text-decoration: none;" title="">yesterday he did</a>. "A priest who has sex with a child betrays God," he told assembled journalists. "A priest needs to lead children to sanctity, and children trust him. But instead he abuses them, and this is terrible. I compare it to a satanic mass."</div>
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This last comparison is significant. While Pope Francis is a man of gestures, he knows there are some issues on which words really count, and none more so than the vexed, and continuing, issue of child abuse.</div>
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The former Argentinian cardinal spelled it out in a way all clerics – however far from Rome and however out of touch with the current clean-up operation – will understand. No Catholic priest in his right mind would think of officiating at a satanic mass, a ritual that inverts the worship of God to pay homage instead to the devil. Satanic masses have their roots in medieval times, and have historically been a way of both ridiculing and undermining the authority of the church. They are also the biggest shock tactic imaginable to any Catholic cleric: they are diametrically opposed to everything the church stands for: the ultimate evil.</div>
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It is still, of course, strange indeed that any priest would think that performing a satanic mass is worse than committing child abuse, or that it's worse than covering up when another priest has committed child abuse. But, weird though it sounds, priests with that mindset do exist in the Catholic church, even in the 21st century. So although he was talking to journalists on his flight home from the Middle East, Pope Francis was really speaking to the ordained men he leads – and in the clearest possible terms, with a comparison any one of them could understand. There is no excuse any more, he was saying. Don't think you are ever, in any circumstances, protecting the church by covering up these crimes, because you aren't. "A priest who does this betrays the body of the Lord," he said.</div>
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These words show that Pope Francis means to tackle the paedophilia problem head-on. It won't be easy, and he must know that better than anyone – as <a href="http://www.theguardian.com/world/2014/feb/05/un-denounces-vatican-child-abuse" style="background-repeat: no-repeat; border-collapse: collapse; color: #005689; margin: 0px; padding: 0px; text-decoration: none;" title="">the UN said in a report on the Vatican's handling of the crisis</a>, preserving the church's reputation has been placed above the protection of children, time and again, over recent years. The attitude the UN identified is systemic: it is ingrained into many clerics that cover-ups are better than admissions of guilt for the church, and it is that mindset that Francis has to change.</div>
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Any priest who betrays the body of the Lord, like any priest who performs a satanic mass, isn't really a priest at all. As Francis said, the time has come for zero tolerance.</div>
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His wider reforms are, slowly, beginning to change the Catholic church, and in the long term there is much to hope for. But nothing is really possible until the cancer of paedophilia within it has been properly excised. Francis has picked up his scalpel and shown he means business. We all have to hope now that the operation – which won't be easy – is a success.</div>
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<span style="color: #333333; font-family: arial, sans-serif;"><span style="font-size: 14px; line-height: 18.987144470214844px;">http://www.theguardian.com/commentisfree/2014/may/27/pope-francis-paedophilia-satanic-mass</span></span></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-35401175838507082122014-05-27T16:27:00.000-07:002014-05-27T16:27:06.093-07:00knowing something<div dir="ltr" style="text-align: left;" trbidi="on">
<dt style="background-color: white; color: #454545; font-family: 'Times New Roman', Times, serif; font-size: 18px; line-height: 19.200000762939453px;">You can know the name of a bird in all the languages of the world, but when you're finished, you'll know absolutely nothing whatever about the bird... So let's look at the bird and see what it's doing -- that's what counts. I learned very early the difference between knowing the name of something and knowing something.</dt>
<dd class="author" style="background-color: white; color: #454545; font-family: 'Times New Roman', Times, serif; font-size: 15px; line-height: 19.200000762939453px; margin: 8px 10px 10px 4em;"><b>Richard Feynman</b><br /><i>US educator & physicist (1918 - 1988)</i></dd></div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-25483594629277759332014-04-10T07:18:00.002-07:002014-04-10T07:21:50.017-07:00 re-post from VPR : Deliberate Speed par SUSAN CLARK. <div dir="ltr" style="text-align: left;" trbidi="on">
400th post on my blog !<br />
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( a re-post from VPR. if you have a few minutes to spare in your busy life. please listen / read Susan Clark)<br />
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<a href="http://digital.vpr.net/post/clark-deliberate-speed">digital.vpr.net/post/clark-deliberate-speed</a><br />
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The Vermont legislature is considering a bill that would replace Vermont’s local school boards with larger, consolidated, regional control. The potential for either educational benefits or cost savings is hotly debated. But one thing is clear from public reaction: if passed, it would create polarization and push-back for years to come.</div>
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<a class="jp-play" href="http://cpa.ds.npr.org/vpr/audio/2014/04/vpr-commentary-deliberate-speed-clark-20140410.mp3" style="background-color: #154dad; background-image: url(http://digital.vpr.net/sites/all/modules/custom/pi_hull/jplayer/images/inline-audio-play-pause.png); background-position: 0px 0px; background-repeat: no-repeat no-repeat; border: 0px; color: #333333; display: block; font-family: Helvetica, Arial, sans-serif; font-size: 18px; font-weight: bold; height: 26px; line-height: 26px; margin: 0px 2px; padding: 0px; text-decoration: none; text-indent: 34px; vertical-align: baseline; width: 26px;" title="">Listen</a></div>
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If we’re serious about making systemic change in Vermont education, mandates aren’t the answer. What we need is an authentic, heart-to-heart conversation.</div>
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By way of comparison, let’s consider the path of another critical Vermont issue: agriculture. Back in the day, Vermont farms were farms. There wasn’t a lot more to the discussion. But by the 1970s, farms were disappearing. Some said, “You can’t fight progress. You can’t have both rural values and modern economic success.” Others didn’t accept that trade-off.</div>
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Through land trusts, Vermonters began protecting farm land. But supporters soon realized they had to go beyond this, and protect “farming ” – meaning the community systems that support agriculture. We needed to change the conversation. And we did. Over time, statewide conferences and facilitated community discussions revealed surprising truths. Maybe farmers thought they were producing milk and apples. But as we talked about it, Vermonters realized that farms mean much more to us.</div>
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Farms are critical to Vermont tourism. Farms are important to Vermonters’ health, because fresh produce is key to good nutrition. Farming’s neighborly cooperation dramatically shapes both our economy and our communities. And Vermonters breathe in the beauty of farms – they’re woven into our art, history - even poetry. Vermonters can now articulate a consensus: farms aren’t just farms. Our working rural land is part of all of us – and we want to invest in it.</div>
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Never underestimate the power of a common vision. It opens the doors to previously inconceivable collaborations. From urban composting, to portable slaughter facilities, to the innovative “Farm to Plate” network that allows Vermonters on food assistance to shop at farmers’ markets - we’ve created a web of synergistic solutions. It’s time to do the same thing for education. Some legislative leaders are proposing a statewide public dialogue, so we can change the conversation.</div>
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As long we believe the choice is between good schools and sustainable taxes, or between administrative efficiency and local democracy, we’ll stay stuck. What we need is mutual respect, more listening, and a commitment to finding common ground. And we need to involve everyone – experts, certainly, but also average citizens. They’re not called “public” schools for nothing.</div>
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A good public conversation takes time, and a neutral, non-partisan convener. It starts with questions, not answers. If the questions are framed carefully, it allows for complexity and regional diversity. And it’s accountable, with actions based on findings. We must surround our education issues with the creative, solution-oriented thinking of Vermonters as a whole. If we build a common vision, we can create lasting solutions.</div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-58573405093866604172014-01-01T15:23:00.000-08:002014-01-01T15:23:07.875-08:00Re-post from NPR : Editing Your Life's Stories Can Create Happier Endings by LULU MILLER<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-CA">Editing Your Life's Stories Can Create Happier Endings<o:p></o:p></span></div>
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<span lang="EN-CA">January 01, 2014 2:00 PM<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">It was a rainy night in October when my nephew Lewis passed the Frankenstein statue standing in front of a toy store. The 2 1/2 year-old boy didn't see the monster at first, and when he turned around, he was only inches from Frankenstein's green face, bloodshot eyes, and stitches-covered skin.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">The 4-foot-tall monster terrified my nephew so much that he ran deep into the toy store. And on the way back out, he simply couldn't face the statue. He jumped into his mother's arms and had to bury his head in her shoulder.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">For hours after the incident, Lewis was stuck. He kept replaying the image of Frankenstein's face in his mind. "Mom, remember Frankenstein?" he asked over and over again. He and his mom talked about how scary the statue was, how Lewis had to jump into her arms. It was "like a record loop," my sister said.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">But then, suddenly, Lewis' story completely changed. My sister was recounting the tale to the family: how they left the store, how they had to walk by Frankenstein. And then — "I peed on him!!" Lewis blurted out triumphantly, with a glint in his eyes.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">In that instant, Lewis had overpowered Frankenstein — if only in his mind.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">"Well, your nephew is a brilliant story editor,'" says <a href="http://people.virginia.edu/~tdw/" target="_blank">psychologist Tim Wilson of the University of Virginia.</a><o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">Wilson has been studying how small changes in a person's own stories and memories can help with emotional health. <a href="http://www.apa.org/monitor/2012/03/revising.aspx" target="_blank">He calls the process "story editing." </a>And he says that small tweaks in the interpretation of life events can reap huge benefits.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">This process is essentially what happens during months, or years, of therapy. But Wilson has discovered ways you can change your story in only about 45 minutes.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">Wilson first stumbled on the technique back in the early 1980s, when he found that a revised story helped college students who were struggling academically. "I'm bad at school" was the old story many of them were telling themselves. That story leads to a self-defeating cycle that keeps them struggling, Wilson says.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">The new story Wilson gave them was: "Everyone fails at first." He introduced the students to this idea by having them read accounts from other students who had struggled with grades at first and then improved. It was a 40-minute intervention that had effects three years later.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">"The ones who got our little story-editing nudge improved their grades, whereas the others didn't," Wilson says. "And to our surprise ... those who got our story-editing intervention were more likely to stay in college. The people in the control group were more likely to drop out."<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">Similar interventions have also helped students feel like they fit in socially at college and have helped parents to stop abusing their kids.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">The idea is that if you believe you are something else — perhaps smarter, more socially at ease — you can allow for profound changes to occur.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;"><a href="http://homepage.psy.utexas.edu/HomePage/Faculty/Pennebaker/Home2000/WritingandHealth.html" target="_blank">You can even try story-editing yourself at home with these writing exercises.</a> Simply pick a troubling event. And write about it for 15 minutes each day for four days. That's it.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">These exercises have been shown to help relieve mental anguish, improve health and increase attendance at work.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">No one is sure why the approach works. But Wilson's theory is that trying to understand why a painful event happened is mentally consuming. People get stuck in thinking, "Why did he leave me?" or "Why was she so disappointed in me?" Or for Lewis, "Where did that scary Frankenstein face come from?"<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">As you write about the troubling, confusing event again and again, eventually you begin to make sense of it. You can put those consuming thoughts to rest.<o:p></o:p></span></div>
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<span lang="EN-CA" style="font-family: 'Times New Roman', serif;">So as you look forward to changing yourself this year, consider looking back on whatever your Frankensteins may be. And if you squint your eyes a little and turn your head just a bit, you may see that your leg was lifted. </span><span style="font-family: 'Times New Roman', serif;">That maybe you did pee on him after all.</span></div>
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<a href="http://www.npr.org/blogs/health/2014/01/01/258674011/editing-your-lifes-stories-can-create-happier-endings">http://www.npr.org/blogs/health/2014/01/01/258674011/editing-your-lifes-stories-can-create-happier-endings</a></div>
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<a href="http://homepage.psy.utexas.edu/HomePage/Faculty/Pennebaker/Home2000/WritingandHealth.html">http://homepage.psy.utexas.edu/HomePage/Faculty/Pennebaker/Home2000/WritingandHealth.html</a></div>
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<a href="http://www.apa.org/monitor/2012/03/revising.aspx">http://www.apa.org/monitor/2012/03/revising.aspx</a></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-30768132612945180912013-12-27T08:26:00.005-08:002013-12-27T08:26:54.184-08:00L'hiver chrétien : Le Devoir / MARIO ROY La Presse<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong>Publié le 27 décembre 2013 à 05h00</strong> <span class="quiet" style="color: #999999;">|</span> Mis à jour à 05h00</div>
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L'hiver chrétien</h1>
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<a alt="Mario Roy" href="http://recherche.lapresse.ca/cyberpresse/search/theme/cyberpresse/template/result?q=&fq[]=author%3AMario+Roy&sort=recent" style="background-color: #eeeeee; color: #003399; font-size: 14px;" title="Mario Roy"><strong style="font-size: 15px; text-transform: uppercase;">MARIO ROY</strong></a><br style="background-color: #eeeeee; font-size: 14px;" /><span style="background-color: #eeeeee; font-size: 14px;">La Presse</span></div>
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Le jour même de Noël, quatre explosions ont secoué un quartier chrétien de Bagdad pendant et immédiatement après une messe célébrée à l'église catholique chaldéenne Saint-Jean. La plus violente a tué des hommes, femmes et enfants qui sortaient du lieu de culte ainsi que des policiers chargés de les protéger. Au total, au moins 40 personnes sont mortes et une soixantaine ont été blessées.</div>
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Bien sûr, les tueries de masse sont devenues presque banales en Irak, qui aura connu en 2013 les pires violences depuis 2008.</div>
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Au cours des 12 derniers mois, au moins 6700 personnes ont été tuées, en effet. Ce sont dans la plupart des cas des victimes du conflit entre chiites et sunnites auquel participent les groupes extrémistes liés à Al-Qaïda.</div>
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Cependant, les chrétiens aussi sont touchés. Rappelons le carnage à la Cathédrale Notre-Dame du Sacré-Coeur de Bagdad, en 2010, qui avait coûté la vie à une cinquantaine de fidèles. Depuis ce temps en particulier, les chrétiens désertent l'Irak. Ils ne seraient plus qu'environ 300 000 aujourd'hui, quatre ou cinq fois moins que sous Saddam Hussein - et il est difficile de prétendre que ceux qui fuient souffrent d'islamophobie.</div>
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Mais où se réfugier?</div>
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Le territoire irakien est presque entièrement cerné par l'Iran, la Syrie et l'Arabie saoudite, qui comptent parmi les plus dangereusement hostiles à la chrétienté. Et des douze contrées où la foi chrétienne est la plus persécutée, onze sont officiellement musulmanes ou assaillies par l'islamisme radical (l'exception étant la Corée du Nord), selon l'ONG Portes ouvertes.</div>
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L'organisme craint qu'au Printemps arabe, ait succédé un «hiver chrétien».</div>
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Face à cela, il ne se trouve à peu près personne en Occident pour dénoncer la christianophobie. De sorte que celle-ci opprime et tue dans un silence d'autant plus assourdissant que «les chrétiens ne font pas partie d'un clan pouvant les défendre et ne sont pas susceptibles de réagir violemment», constate encore Portes ouvertes en donnant l'Irak en exemple.</div>
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De fait, ce silence prévaut même dans le cas des pires exactions.</div>
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Sait-on suffisamment que 75% des persécutions religieuses dans le monde sont dirigées contre des chrétiens? A-t-on beaucoup déploré le massacre de 1000 villageois chrétiens survenu il y a à peine quelques jours en Centrafrique? Ou, deux mois plus tôt, l'attentat commis par deux kamikazes aux portes d'une église pakistanaise et qui a fait 80 morts? Ou le tri entre musulmans et non-musulmans destinés à mourir lors de l'attentat sur un site gazier algérien, ou les dizaines de coptes tués en Égypte, ou le meurtre à la machette de 500 chrétiens nigérians, ou...</div>
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Dans un monde idéal, aucun dieu n'aurait le moindre pouvoir terrestre permettant qu'on tue en son nom. Mais nous ne vivons pas dans un monde idéal. Et les dieux les plus vengeurs semblent avoir encore l'éternité devant eux.</div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-62854454537618402712013-12-01T13:17:00.002-08:002013-12-01T13:17:19.981-08:00Journey of Faith By Tad Szulc ( NG- dec- 2001) <div dir="ltr" style="text-align: left;" trbidi="on">
Re-post from National Geographic- dec-2001<br />
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Journey of Faith<br /><br />By Tad Szulc<br /> <br /> In the Old City of Jerusalem—flash point for an ancient religious and political conflict—medics evacuate a Palestinian man who was wounded in a recent clash with Israeli police. "Religious extremism has deepened the Israeli-Palestinian conflict, but basically it is a struggle over land and national identity," says Philip Wilcox, the former U.S. Consul General in Jerusalem and the president of the Foundation for Middle East Peace. <br /><br />Was there ever, thousands of years ago, a personage named Abraham whom more than three billion people—more than half of humanity—venerate as the father, patriarch, and spiritual ancestor of their faiths? Two billion of them are Christians, 1.2 billion are Muslims, and close to 15 million are Jews. And had Abraham verily spoken with God and celebrated with him covenants that became the foundations of these religions? <br /><br />The outlines of Abraham's life appear first and most fully in Genesis, the first book of the holy scriptures of Judaism and the Christian Bible's Old Testament. Abraham also makes frequent appearances in other Jewish and Christian writings, including the Talmud and the New Testament, and he is mentioned time and again in the Koran, the holy book of Islam. <br /><br />Christianity accepted Abraham as its patriarch almost at its own birth. Paul the Apostle wrote in the New Testament's Epistle to the Romans of that faith of our father Abraham. <br /><br />And in the Magnificat in Luke, the Virgin Mary says the Lord helped his servant Israel in remembrance of mercy; as he spake to our fathers, to Abraham and to his seed for ever. The Prophet Muhammad, who taught the principles of Islam in the seventh century, similarly honored Abraham, whom the Koran recognizes as one of Islam's prophets: We believe in God, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob. The Koran elevates Abraham's story to religious practice. Muslims are commanded to prefer the religion of Abraham the Hanif (monotheist), and the Koran says God took Abraham as Khalil, his "friend." <br /><br />Yet when I asked scholars the question, "Was there ever a man called Abraham?" as often as not they were respectful (we can't disprove it) but convinced of the futility of trying to find a flesh-and-blood individual. "Abraham is beyond recovery," said Israel Finkelstein, a biblical archaeologist at Tel Aviv University. Without any proof of the patriarch's existence, the search for a historical Abraham is even more difficult than the search for a historical Jesus. <br /><br />The important thing, we are told, is to assess the meaning and legacy of the ideas Abraham came to embody. He is most famously thought of as the founder of monotheism, although Genesis never credits him with this. The stories do, however, describe his hospitality and peaceableness and, most important, his faith and obedience to God. <br /><br />Whatever scholars may say about the history of Abraham, Genesis provides an irresistible narrative. So I set out during the year 2000, following him through Genesis, keeping other scriptural writings and modern scholarship within reach. As Genesis tells it, Abraham was born in Ur of the Chaldees, journeyed to Haran, thence to Canaan and west to Egypt. He returned to Canaan, to Hebron, where he died and was buried in a cave next to his wife Sarah. <br /><br />When might these wanderings have taken place? Islamic scholarship does not delve into Abraham's origins, and in the other two religions there is no firm consensus. Working with the lineages recorded in the Bible, some scholars place Abraham around 2100 b.c. A number of historians who have married biblical history with archaeology converge on the period from 2000 to 1500 b.c.; others argue that the most you can say is that an Abraham figure could have preceded the Israelite monarchy, which began about 1000 b.c. <br /><br />For all his mystery, Abraham remains intensely alive today. In fact, we may even be witnessing a renaissance of his memory. Pope John Paul II—Abraham's ardent champion—earnestly hoped to make a pilgrimage early in the millennial year in honor of the patriarch, because Jews, Christians, and Muslims all regard themselves as Abraham's spiritual offspring. In 1994 the pope told me that going to Ur was his dream. "No visit to the lands of the Bible is possible without a start in Ur, where it all began," he said. But at the last moment, in late 1999, Saddam Hussein, the Iraqi dictator, canceled the invitation. <br /><br />The pontiff announced that instead he would hold in the Vatican "a spiritual commemoration of some of the key events of Abraham's experience." On February 23, 2000, Rome witnessed a huge Vatican auditorium being turned over to Abraham. When the pope lit branches on an altar recalling the site of Abraham's impending sacrifice of his son, smoke and incense filled the auditorium. For a moment 6,000 of us relived the story. <br /><br />Why is Abraham so vividly alive today? Faith—Judaic, Christian, and Islamic—and his majestic yet elusive presence provide one answer. But the most eloquent explanation I've heard originated with Rabbi Menahem Froman, who lives near Hebron. He said, "For me Abraham is philosophy, Abraham is culture. Abraham may or may not be historical. Abraham is a message of loving kindness. Abraham is an idea. Abraham is everything. I don't need flesh and blood." <br /><br />And Terah took Abram his son and Lot son of Haran, his grandson, and Sarai his daughter-in-law . . . and he set out with them from Ur of the Chaldees toward the land of Canaan. (Genesis 11:31)<br /><br />My pursuit of Abraham began with a 500-mile (805 kilometers) taxi ride from Amman, the capital of Jordan, to Baghdad, in Iraq. This was followed by a 200-mile (322 kilometers) dash southeast through a wasteland of sand and scrub grass. Crossing the Euphrates River, I passed through a half dozen military checkpoints, arriving at last in Ur, widely believed to be Abraham's birthplace. My first impression was one of utter disappointment: Ur was dusty and forlorn, with no discernible pulse. The only visual point of reference was the pyramid-like brick tower, or ziggurat, built in tribute to Sin, the moon god, around 2100 b.c. <br /><br />A sharp east wind arose as Dheif Mushin guided me around the site of the ancient city, which covered about 120 acres (49 hectares). Founded sometime in the fifth millennium b.c., Ur was unearthed during the 1920s and '30s by an expedition under the British archaeologist Leonard Woolley. Along with the ziggurat the team found royal tombs and the remains of houses on city streets, which Woolley gave such incongruous names as Church Lane and Paternoster Row. The tombs held scores of stunning objects in gold, silver, and precious stones, confirming that Ur was at the heart of a rich and powerful civilization. <br /><br />"This is the house," declared Mushin, a slim, blue-eyed man of 41. We had come to the corner of Church Lane and Broad Street and were staring into a shallow pit near the remains of the palace of Ur's glorious third dynasty, which lasted from 2100 to 2000 b.c. In the pit were a square stone floor and partly restored walls—the ruins of one of the largest houses Woolley excavated in Ur—dating from between 2000 and 1595 b.c. Woolley made much of his "discovery" of Abraham's birthplace, for which he was knighted. Although the possibility that Abraham had actually lived in this house was remote, I couldn't help but be excited by the thought. <br /><br />"You must imagine Ur as it was," Piotr Michalowski, an authority on ancient Mesopotamia at the University of Michigan in Ann Arbor, told me before I left for Iraq. "In the third millennium Ur was the metropolis of Mesopotamia—a port on the Euphrates very close to the Persian Gulf." The river brought rich alluvium down to Ur, creating a floodplain that gave generous sustenance to a population of perhaps 12,000 at the city's peak around 2100 b.c. Since then, said Michalowski, the coastline retreated a hundred miles (161 kilometers), leaving Ur behind—to the sands. <br /><br />We owe our knowledge of the region to the Mesopotamians, who invented cuneiform writing around 3200 b.c. They produced hundreds of thousands of clay tablets and cylinders chronicling life; Ur alone has yielded thousands of texts just from the third dynasty. <br /><br />"We have many archives from about the 19th century b.c. dealing with seagoing enterprises," said Michalowski, who is editor of the Journal of Cuneiform Studies. "I see a thriving urban center, with bustling, narrow streets full of shops, where craftsmen were making everything from leather goods to precious ornaments. Ur was a major commercial center—one might think of Venice in later days." Traffic in river vessels and cattle carts and donkey caravans linked Ur and Mesopotamia with present-day Iran, Turkey, and Afghanistan, as well as with Syria, Israel, and Egypt. Date palms grew in the countryside, and irrigation canals from the Euphrates and the Tigris, which then flowed closer to the city, made farming possible: barley, lentils, onions, garlic. Sheep and goats supplied ghee and wool. <br /><br />It was beguiling to think of an Abraham growing up in Ur—I imagine a thin teenager of middle height, dressed in comfortable leather and wool, going to school, playing with his brothers, Nahor and Haran, and their friends. "Only a very small proportion of the population could read and write," said Michalowski. "If Abraham was literate, that would mean he had taken schooling at the house of a priest or bureaucrat who would have taught him a broad range of skills. He would have studied languages, arithmetic, and accounting, but above all else he would have been immersed in Sumerian literature. This would be the intellectual milieu he grew up in." <br /><br />I see Abraham developing into a tough, compact young man with evident leadership skills. He may have worshiped Sin, the god of the moon and Ur's chief deity. "Mesopotamians worshiped a pantheon of deities, including major ones like Sin," said Michalowski, "but each person also had an additional, personal god." I wondered if, somehow, Abraham's reflections on the moon god had led him to the idea that the world is governed by one God. <br /><br />In my quest for Abraham, divine inspiration would have helped. It was frustrating to find myself continuously suspended between different sets of legends—like virtual realities—with no facts to direct my investigation. <br /><br />For the scriptural recorders the concept of time was so elastic that Abraham's family history strains credulity. In Genesis the entire story of Abraham's lineage is told in breathless, compressed language, starting with Noah and the flood, then proceeding with Noah's son Shem and Shem's brothers and their progeny. If this genealogy is taken literally, it would have covered centuries—ten generations from Noah to Abraham. <br /><br />Given the vacuum of evidence, it is understandable that historians and archaeologists are locked in debate about the patriarch's existence and time of birth. Abraham Malamat, a spry septuagenarian who is emeritus professor of Jewish history at Hebrew University in Jerusalem, believes Abraham may have lived sometime between 2000 and 1800 b.c. "The Bible and the entire body of ancient Israelite history make this the most plausible time frame for Abraham," Malamat told me one snowy evening in his Jerusalem apartment. "We are possibly the closest people on the subject. A historian is closer than an archaeologist." <br /><br />Israel Finkelstein, who is chairman of the archaeology department at Tel Aviv University, argues that written documents are not the only source for reconstructing history. "In the past 20 years archaeology has become the main tool for studying the earliest phases of ancient Israel. Archaeology is sometimes the only tool." There is no archaeological evidence, Finkelstein says, that camels—which are often described in Genesis as beasts of burden—were widely used for carrying goods until after 1000 b.c. He sees this as but one clue that the way of life reflected in the stories about Abraham is that of a much later time than the period of 2100 b.c., which some scholars arrived at by studying lineages in the Bible. "Whether there was a historical Abraham or not, I cannot say. But much of the reality behind Abraham in Genesis should probably be dated to the seventh century b.c." <br /><br />Ur is another case in point. The writers of Genesis refer to it as Ur of the Chaldees, but scholars agree that the scriptures are confusing, because the Chaldees did not appear in Mesopotamia until early in the first millennium b.c. Finkelstein suggests this is further confirmation that the Genesis stories emerged at that time, as the people of Judah sought to build a national identity in a hostile world. <br /><br />I asked Abraham Malamat about these confusions. "There are anachronisms like the camels—you might have a few anachronisms—but this doesn't destroy the overall picture." Rather, he says, these inconsistencies should be seen as later additions by biblical writers and therefore as hardly relevant for dating purposes. <br /><br />Amid all the uncertainties, one thing seemed clear as I climbed the famous ziggurat in Ur with Dheif Mushin: To the ancients the three-tiered tower must have been a mighty symbol of the solidity of traditional beliefs. The great monument brought me closer to understanding the magnitude of Abraham's break from those beliefs. We can never know, but perhaps his early experiences in Ur prepared him for the spark of inspiration that carried him—and humanity—on a great journey. <br /><br />In ancient Mesopotamia as in the Middle East today, armed conflict was frequent. Cuneiform texts record an attack by Elamite armies from present-day Iran around 2000 b.c., and a disruption of this kind may have contributed to Abraham's leaving Ur. Whatever the reason, Genesis tells us that he left toward the land of Canaan with Terah, Sarah, and his nephew, Lot, and they came to Haran and settled there. <br /><br />"Settling and starting off again, waging war and making peace, fighting battles and concluding treaties"—this was to be the basic rhythm of Abraham's life, writes Karl-Josef Kuschel, a theology professor at Germany's University of Täbingen. The 600-mile (966 kilometers) journey from Ur must have taken the family and their caravan of donkeys several months as they progressed northward up the Euphrates Valley to Haran. The city lay on the banks of the Balikh River at the crossroads of important trade routes in the Fertile Crescent. Like Ur, it was a major center of worship of the moon god, Sin. <br /><br />In Haran, Abraham would have found himself in the midst of a clamorous community of Amorites, Hurrians, and other ethnic groups. Haran today is a dusty Turkish village of around 500 people living in beehive-shaped clay houses, joined by arches to increase the shade and air circulation. Numerous archaeological excavations show that builders in ancient times also sought, by using thick walls and wide-open yards, to moderate the effects of temperatures that can exceed 120°F. <br /><br />With Aydin Kudu, a young guide from Istanbul, I visited the remains of a house on a small hill in the center of Haran, where, according to local legend, Abraham lived. Judging from its configuration, this spacious construction had belonged to a large and prosperous family. Sitting on a low wall, Aydin and I speculated that Abraham's family must have been quite affluent during the years they lived in Haran. After Terah, his father, died, Abraham, as paterfamilias, would have supervised the family's flocks, traded wool for wheat with farmers, and recruited local people for his growing clan. Seeing the multitude of sheep around Haran, it struck me that the scene today was probably not very different from that in Abraham's time. <br /><br />Later, I tried to extract at least one new Abrahamic legend out of Suleyman Sanäar, a village elder. Sanäar, a dignified 63-year-old Muslim with an impressive white beard, had invited me to his house for ceremonial tea and pita bread with a few friends. But all I got was the suggestion that a king of the region early in the second millennium b.c. was Abraham's uncle. Such stories exist to please visitors, small groups of whom—mainly Christians—come by bus every week to search for Abraham's heritage. <br /><br />If archaeology denies us any direct evidence of Abraham, Terah's name appears tantalizingly in cuneiform tablets. Ömer Faruk Harman of Marmara University in Istanbul cautions that "Terah" almost certainly is not a personal name. It is probably a clan name or the name of a town in extreme northern Syria or, more likely, southeastern Turkey, not far from Haran. Still, Abraham was a son of Terah, which may establish the connection between Abraham and Haran. <br /><br />While in Haran I made a side trip to a place that claims its own intimate connection with the patriarch. Şanliurfa (known as Urfa until World War I) is a pleasant, relaxed city of nearly half a million an hour's drive away. Some scholars believe that because Şanliurfa is so much closer to Haran than Ur, it is the more logical candidate for Abraham's birthplace. Either way, paternity of Abraham is a boon to tourism, and the city has instituted annual Abraham festivals that swell city coffers. <br /><br />Not surprisingly, Şanliurfa is rife with legends about Abraham. One says he was born in a cave at the foot of a rock outcrop in the southern part of the city. According to this tale Abraham aged a month on the first day after his birth and turned 12 on his first birthday. His faith in a single God led him to smash figures of deities and idols. Furious, King Nimrod ordered Abraham burned, but a huge pool of water materialized, dousing the fire, and flaming logs turned into fierce fish that saved Abraham. A few steps from the cave two large pools—Halil üÖr Rahman and Aynzeliha—symbolize the miracle. They are stocked with a plethora of fat carp that are believed to be sacred: He who eats Abraham's carp will be struck blind. <br /><br />Many of Şanliurfa's pilgrims come from Iran, and buses arrive a few times a week with Muslim worshipers, chiefly women, their heads covered with scarves. Worshipers enter the cave through a small mosque with a minaret, spend a few minutes inside praying, then leave. Some pray outside at the low stone wall around the mosque, bowing over it or prostrating themselves on the ground. The afternoon of my visit, a lone elderly woman in a black head scarf was praying at the wall as lightning flashed overhead. <br /><br />Wherever Abraham was born—Şanliurfa or Ur or somewhere else—it was in Haran, Genesis says, that he received the words that established his obedient relationship with God. Once again, he would have to leave his home. And the Lord said to Abram, "Go forth from your land and your birthplace and your father's house to the land I will show you. And I will make you a great nation and I will bless you and make your name great, and you shall be a blessing." <br /><br />As Robert Alter of the University of California, Berkeley, writes, "Abram, a mere figure in a notation of genealogy and migration... becomes an individual character...when he is here addressed by God." <br /><br />The only time I came close to glimpsing the patriarch as an individual was in Jerusalem, when Abraham Malamat showed me a book containing reproductions of a fresco painted in an ancient palace in Mari, Syria, about 200 miles (322 kilometers) southeast of Haran. Dating from the early second millennium b.c., which Malamat believes is the right period for Abraham, the palace—along with tens of thousands of cuneiform tablets—was excavated by a French expedition starting in 1933. <br /><br />What I saw was a rather unheroic-looking man with brownish skin and a small black beard. He is wearing a black cap with a white headband, and the two-horned head of a sacrificial bull reposes by his lap. "His face is characteristic of the western Semitic type," Malamat said. "So are the cap and the bull. I think it most likely that Abraham descended from western Semitic nomadic tribes, probably from Syria or southern Mesopotamia. <br /><br />"This picture in my opinion comes close to Abraham," Malamat continued. "Maybe he's a concept, but his figure makes sense. There are pictures on the Mari walls, figures that may be close to Abraham, Isaac, and Jacob." <br /><br />It was the old conundrum: Without clear proof, the only thing you can ever say about Abraham is: "In my opinion." <br /><br />Abram being seventy-five years old when he left Haran. And Abram took Sarai his wife and Lot his nephew and all the goods they had gotten . . . and they set out on the way to the land of Canaan, and they came to the land of Canaan. <br /><br />As best as can be reconstructed from imprecise maps of the ancient Fertile Crescent, Abraham traveled southwest from Haran across Syria, past Damascus. A large body of retainers would have accompanied him. Abraham's crossing into Canaan gave me the sensation that I was emerging from a fog and beginning to see the historical landscape. Not only is Genesis a more detailed road map from this point on—it names Canaan and specific locations there—but history itself is reasonably explicit about the region and the people Abraham would have encountered in the Promised Land. <br /><br />Flowing with milk and honey, as the Bible describes it, Canaan stretched roughly from Syria in the north to Egypt in the south. Canaanites produced an unusual purple dye made from shellfish, so much so that the region came to be called "the land of purple." They were active traders—one meaning of "Canaanite" was "merchant"—and as such were subject to the influences of their flanking civilizations, Egypt and Mesopotamia. Around the time Abraham may have arrived, Mesopotamia was an especially important source of goods, people, and ideas. <br /><br />And Abram crossed through the land to the site of Shechem, to the Terebinth of the Oracle, proclaims Genesis. Shechem is one of the oldest cities in the Middle East, dating from the beginning of the second millennium b.c. Situated west of the Jordan River, it is today's Nablus, a bustling city of 130,000 under the control of the Palestinian Authority. In Shechem, God appeared to Abraham, saying, "To your seed I will give this land." Genesis gives no response from Abraham but notes that he built an altar to the Lord. <br /><br />As to Canaanite religion, Abraham would have encountered a fertility-centered religion with seasonal festivals and animal sacrifices. In Leviticus and Deuteronomy, the Bible portrays the Canaanites as idol worshipers who held human sacrifices and engaged in deviant sex, practices seen as a threat to an emerging monotheism, but neither archaeology nor Canaanite texts support this description of the Canaanites. <br /><br />In Nablus I met up with Avner Goren, an archaeologist with an encyclopedic knowledge of biblical history. We went looking for evidence of Abraham's Shechem but found nothing that could be tied to the patriarch. Everything seemed harmonious while we were there, but before long lethal battles would erupt between Palestinians and Israelis. Automatic arms' fire would fill the air around the tomb thought to be that of the Prophet Joseph, Abraham's great-grandson. Canaan is still a battlefield, as it has been on and off for thousands of years. <br /><br />Genesis says nothing about how long Abraham remained in Shechem. All we learn is that from there he pulled up his stakes. . .for the high country east of Bethel and pitched his tent with Bethel to the west and Ai to the east, and he built there an altar to the Lord, and he invoked the name of the Lord. Some scholars believe that since Bethel was a Canaanite cultic site, the Bible, by directly connecting Abraham to it, provided a way for the Hebrews to claim it as their own. <br /><br />From Bethel, the modern Arab town of Baytin, Abraham journeyed south to the Negev desert. It was mainly downhill traveling, over brushland and into the barrens. Irrigation makes the Negev bloom today, but in Abraham's time a dry, rocky expanse filled the landscape between Beersheba and the Gulf of Aqaba. To make matters worse, an especially severe drought struck the Negev soon after his arrival, forcing him to move again. Abram went down to Egypt to sojourn there, for the famine was grave in the land. The attraction of Egypt was the Nile and its extravagantly fertile delta. <br /><br />At this point Abraham must have been questioning God's promises that he would give him a child and a homeland. He was still childless, and after reaching Canaan, he had been uprooted yet again. <br /><br />One spring morning I drove from Cairo to Avaris, an archaeological site at Tell el Daba, where Abraham may have established himself. The area produces rice, corn, cotton, and, during the spring months, wheat. I was cordially received by Manfred Bietak, chairman of the Institute of Egyptology at the University of Vienna, who is leading the excavation of the site. <br /><br />"Absolutely blank," was his immediate reply when I asked what the Egyptian historical sources say about Abraham. "As far as the Egyptians are concerned," he said, "it's as if Abraham never set foot in the delta." <br /><br />The timing of Abraham's arrival in the delta is as indeterminate as where he settled. Some scholars believe that an Abraham figure could have come to Egypt at the time of the Hyksos (an Egyptian word meaning "foreign rulers") in the first half of the second millennium b.c., but most argue he would have been there much earlier. <br /><br />Whoever the pharaoh was during Abraham's stay in Egypt, he was implicated in Abraham's life in the most intimate way. As Abraham approached the Egyptian border, he said to Sarai his wife, "Look, I know you are a beautiful woman, and so when the Egyptians see you and say, 'She's his wife,' they will kill me while you they will let live. Say, please, that you are my sister, so that it will go well with me on your count and I shall stay alive because of you." <br /><br />Genesis continues, and Pharaoh's courtiers saw her and praised her to Pharaoh, and the woman was taken into Pharaoh's house. That Sarah was no longer a young woman did not seem to have discouraged the pharaoh. <br /><br />Genesis offers no moral judgments on this peculiar turn of events, nor does it go into any other aspect of Abraham's life when Sarah was presumably in the pharaoh's harem. The New Jerome Biblical Commentary, a compilation of largely Roman Catholic biblical studies, suggests that Abraham's deception calls into question his faith that God would protect him and fulfill the promise that, To your seed I will give this land. The JPS Torah Commentary, a Jewish analysis, makes the point that Abraham would have erred if he had expected God to work a miracle to get him out of this fix. As it turned out, God did intervene. And the Lord afflicted Pharaoh and his household with terrible plagues because of Sarai the wife of Abram. <br /><br />The lack of detail about Abraham's behavior is a frustrating example of the gaps spawned by the transformation of oral traditions into the written stories of Genesis. If Abraham's deception is open to interpretation, the pharaoh's reaction was abundantly clear. And Pharaoh summoned Abram and said, "What is this you have done to me? Why did you not tell me she was your wife? Why did you say, 'She's my sister,' so that I took her to me as wife? Now, here is your wife. Take her and get out!" <br /><br />Abraham was a rich man when he left Egypt—heavily laden with cattle, with silver and gold. By now I see him, consciously or not, beginning to lay the foundation for the establishment of monotheistic religion. To understand Abraham's connection with monotheism, says James Kugel of Harvard University, you have to look beyond Genesis itself, which says nothing directly about it. "Centuries and centuries after Abraham might have lived, there were interpreters who read his story in Genesis. These interpreters lived from around the third century b.c. on. When they got to chapter 12, they said, 'Oh, why does God start speaking to Abraham and promise him all these wonderful things, like making him a great nation?' Eventually they went to the Book of Joshua, where it says that Abraham's family all worshiped other gods." Kugel says the interpreters concluded that Abraham was the only one who didn't worship these other gods. <br /><br />In numerous later works—including the Book of Jubilees (found with the Dead Sea Scrolls), the New Testament, early Christian writings, and the Koran—Abraham is presented as a model of faith and pure monotheism. The idea caught on and became fixed. <br /><br />After returning to Canaan, Abraham settled a land dispute between his herdsmen and those of his nephew, Lot, who had left Egypt with him. He did this not by fighting but by letting the younger man decide. Lot picked the verdant valley of the Jordan River down to the southernmost shore of the Dead Sea, where the cities of Sodom and Gomorrah stood. Abraham—known ever more as a peacemaker—was content to remain among the mountains and deserts of the Promised Land, making his temporary home under terebinth trees in Mamre. <br /><br />By now God had appeared to Abraham, reconfirming his gift of the Promised Land. "Raise your eyes and look out from the place where you are to the north and the south and the east and the west, for all the land you see, to you I will give it and to your seed forever. . . . Rise, walk about the land through its length and its breadth, for to you I will give it." <br /><br />In the ancient Middle East, walking around a property was a ritual for taking final possession of a piece of land. Genesis makes no mention that Abraham fulfilled God's order to walk about the land. But the Genesis Apocryphon, an interpretive text found in the 1940s among the Dead Sea Scrolls, fills in this blank, describing at length a journey Abraham made around the Promised Land. <br /><br />To show his gratitude to God, Abraham built an altar in Hebron, which lies in a hollow in the mountains of Judah some 15 miles (24 kilometers) southwest of Jerusalem. Although Israel largely withdrew its military forces from the overwhelmingly Arab city in January 1997 as part of the peace process with the Palestinian Authority, the Israeli government kept control of a strip including a small Jewish neighborhood along al Shuhada Street in the center of the old town. Some 450 Jews live on al Shuhada Street (with 210,000 Arabs around them), which was closed to Arab traffic and guarded at either end by Israeli soldiers. I found it eerie driving along the silent, empty street, with the storefronts shuttered. <br /><br />In Hebron, Abraham suddenly found himself an active military commander. An emissary brought him word that Lot had been captured in Sodom by four warmongering kings. Genesis, which at times is very precise, recounts that Abraham marshaled 318 of his retainers and struck the enemy at night, chasing them north past Damascus in Syria and freeing Lot. <br /><br />Returning in triumph, Abraham reached Salem—the town that most likely became Jerusalem, sacred to Jews, Christians, and Muslims. It may have been there that he had a "conversation" with God in which he expressed his doubts about the divine promises. As Robert Alter of UC Berkeley points out, "This first speech to God reveals a hitherto unglimpsed human dimension of Abram." God's promise of a very great reward prompted Abraham to complain about what he thought had been the Lord's failure to fulfill earlier pledges. He said, "O my Master, Lord, what can You give me when I am going to my end childless. . . . to me you have given no seed." <br /><br />God replied, "Look up to the heavens and count the stars. . . . So shall be your seed." <br /><br />On that day, Genesis says, God made a covenant with Abraham: "To your seed I have given this land from the river of Egypt to the great river, the river Euphrates." <br /><br />From Salem, Abraham went to Mamre and Hebron, where he now spent most of his time. I visualize him as a grand old man, sitting under a tree, dispensing wisdom, overseeing the family finances, and, of course, talking with God.<br /><br />At this point Genesis records an event that would profoundly influence the course of world history. In the ancient Middle East wives who could not bear children encouraged their husbands to procreate with slaves or concubines. Thus Sarah, who was barren, convinced Abraham to have a child with Hagar, an Egyptian slave who had probably stayed with them since the clan's expulsion by the pharaoh. <br /><br />The birth of Ishmael, Abraham's first son, foreshadowed the emergence in Arabia in the seventh century a.d. of a new religion—Islam—under the guidance of the Prophet Muhammad. The Koran calls Abraham's first son an apostle (and) a prophet ... He was most acceptable in the sight of his Lord. Ishmael's pedigree lent legitimacy to the new faith, but the Koran never mentions Hagar's name. <br /><br />Abraham first, then Ishmael, are the perfect models of piety for Muslims. Abraham's name appears in 25 of the 114 chapters of the Koran, and to this day Ibrahim and Ismail are common first names among Muslims. "The Koran explains that all true revelations come from God," says John Voll, professor of Islamic history at Georgetown University's Center for Muslim-Christian Understanding. "It is the record of the divine revelation, which is shared by all the scriptures." <br /><br />There is no doubt that Muhammad and his inner circle of disciples believed in Abraham as the founder of their faith. The Koran orders Muslims to follow the religion of Abraham. Abraham was not a Jew nor yet a Christian; but he was true in Faith, . . . and he joined not gods with God. <br /><br />Muhammad was born in Mecca around 570. There he was surrounded by Jewish and Christian communities—although Muslims do not believe that these faiths influenced the revelation of Islam. In 622 Muhammad moved to Medina, where his following quickly grew. He was recognized as the last in a series of prophets, including Adam, Abraham, Moses, and Jesus, all of whom appear, redefined, in the Holy Book of Islam. <br /><br />The Koran reports that Abraham and Isma'il raised the foundations of the House. The "house" is the Kaaba in Mecca, Islam's holiest shrine. One of the four corners of this small rectangular structure is a sacred black stone that is a remnant of the original building. The annual pilgrimage to Mecca, the hajj, when Muslims from all over the world circle the Kaaba, reinforces the central role of Abraham and Ishmael in the Islamic faith. <br /><br />The Koran does not give particulars about the birth of Ishmael, but Genesis goes into great detail. It reports that after Hagar became pregnant, Sarah resented her. She complained to Abraham that when the Egyptian "saw she had conceived, I became slight in her eyes," and she went on harassing the girl. Abraham replied meekly, "Look, your slavegirl is in your hands. Do to her whatever you think right." <br /><br />Consequently Hagar fled from Sarah into the desert wilderness. Sarah's motivations are blurred, but what intrigues Rabbi Adin Steinsaltz is that she acted independently of Abraham when circumstances required. As the rabbi put it, Sarah and Abraham were as much partners as a married couple, and "she would allow Hagar to be an instrument of procreation but would not allow her the honor and privilege of being Abraham's beloved wife-companion." By law, Steinsaltz said, "women were quite independent. They had the right to own property, and they had standing. Sarah had a say, in one way or another." I asked him if this makes Sarah the first great feminist. "Yes," the rabbi shot back. <br /><br />God, for his part, took another view of the situation. An angel intercepted Hagar when, apparently heading home to Egypt, pregnant, she stopped at a spring near Kadesh in the Negev. Hagar told the messenger she was fleeing from Sarah, but the angel ordered her to "return to your mistress and suffer harassment at her hand." As a consolation the angel said to Hagar, "Look, you have conceived and will bear a son and you will call his name Ishmael for the Lord has heeded your suffering." Hagar obeyed. Ishmael (whose name in Hebrew means "God has heard") was born. Abraham was said to be 86 at the time. <br /><br />Thirteen years after Ishmael's birth the 99-year-old Abraham was summoned by God, who made explicit his choice of Abraham as the father to a multitude of nations. To symbolize the significance of this new, exalted status, God changed his name from Abram to Abraham. God also changed the name of his wife, Sarai, to Sarah. Then God announced that "I will also give you from her a son," and upon hearing this, Abraham flung himself on his face and he laughed, saying to himself, "To a hundred-year-old will a child be born, will ninety-year-old Sarah give birth?" <br /><br />In their next meeting, God appeared to Abraham when he was sitting outside his tent. Looking up, Abraham saw three travelers among the trees. In a customary display of hospitality to strangers, he fetched water to wash their feet and treated the visitors to curds and milk and a calf he had cooked. Waiting on them as they ate (the scene depicted in Rembrandt's famous etching "Abraham Entertaining the Angels," owned by the National Gallery of Art in Washington, D.C.), he heard God repeat the promise that Sarah would have a son. Sarah, who had been listening from inside the tent, laughed inwardly, expressing her doubts. "After being shriveled, shall I have pleasure, and my husband is old?...Shall I really give birth, old as I am?" <br /><br />After playing host at Mamre, Abraham moved from Hebron back to Beersheba. Within a year his son Isaac ("he who laughs" in Hebrew) was born. Abraham circumcised him on the eighth day, in keeping with God's order that every male be circumcised. <br /><br />Genesis then speaks of a second expulsion of Hagar. Sarah demanded this after observing the much older Ishmael playing and laughing with Isaac; she wanted to assure Isaac's inheritance, even though he was not the firstborn. Now God took Sarah's side, ordering Abraham to send Hagar and Ishmael away. He told him that "through Isaac shall your seed be acclaimed. But the slavegirl's son, too, I will make a nation, for he is your seed." <br /><br />Hagar and her son were banished to the desert, but they were not alone. God provided for them, giving them a well of water when Hagar had lost all hope. Ishmael, Genesis says, grew up and dwelled in the wilderness, and he became a seasoned bowman. The Bible reveals little else except that his mother procured him an Egyptian wife and he helped bury his father. This is the last mention of Hagar. Muslim tradition holds that mother and son stayed together in Mecca, and they are said to be buried in a common grave—Hijr Ismail—next to the Kaaba. <br /><br />Accompanied by Avner Goren, I followed Abraham to Beersheba. When we stopped at one Bedouin settlement, children rushed forward to beg: for water, not money. Abraham, too, needed water, and he dug a well in Beersheba, hoping to live in peace with the local inhabitants. He also planted a tamarisk tree, a symbol of plenty, invoking the name of the Lord, everlasting God. At this stage I envision Abraham as a full-time proselytizer and one-God activist. <br /><br />The day of our visit to Beersheba was unusually raw; the Negev had just had more than half a foot of snow—one of the heaviest snowfalls in 50 years—and the whitened palm trees looked festive and beautiful. Beersheba was the patriarch's home for a number of years. A well said to be the one dug by Abraham still exists in the center of town, just off busy Hebron Road. (But it no longer provides water.) <br /><br />Recognizing the city's spiritual importance, in 1979 Anwar Sadat, then president of Egypt, and Menachem Begin, the Israeli prime minister, came to Beersheba to begin peace negotiations between their two nations. But as Goren and I stood in the snow at Abraham's well, three Israeli Air Force F-16 fighter-bombers roared overhead. The message was plain: The Middle East is still far from real peace. Achieving it, repairing Abraham's fractured spiritual legacy, will demand an extreme act of faith from Palestinians and Israelis, whose common heritage is now a matter of scientific proof. A recent study of the DNA of male Jews and Middle Eastern Arabs—among them Syrians, Palestinians, and Lebanese—shows that they share a common set of ancestors. <br /><br />The ultimate test of Abraham's faith in the only God appears to have arisen in Beersheba, when God ordered Abraham to take Isaac to the land of Moriah and offer him up as a burnt offering on one of the mountains. <br /><br />When Abraham and Isaac reached their destination—which Jewish and Christian tradition holds to have been the Temple Mount in Jerusalem, the site today of the Dome of the Rock shrine—the patriarch erected an altar. He bound Isaac and placed him on a pile of wood on the altar. But when Abraham raised the cleaver to kill his son, God's messenger called out from the heavens, "Do not reach out your hand against the lad, and do nothing to him, for now I know that you fear God." A ram, caught by its horns in a nearby thicket, was presented as a burnt offering instead of Isaac. <br /><br />In the Koran, God similarly tests Abraham's faith by ordering the sacrifice of his son, but the son and the place are not named. In sura, or chapter, 37:102, 112 Abraham said, "O my son! I see in vision that I offer thee in sacrifice." When Abraham shows his willingness to comply with God, he is promised another son, Isaac. And We gave him the good news of Isaac—a prophet,—one of the Righteous. Most Muslims therefore believe that Ishmael was the one to be sacrificed and that this test occurred in or near Mecca. <br /><br />In Genesis, Abraham returned to Beersheba. Sarah died in Qiryat Arba, near Hebron, at the age of 127. Abraham buried her in the Cave of Machpelah, in a tomb he bought for 400 silver shekels. He then dispatched a servant to the city of Nahor in northern Mesopotamia, near Haran, to find a wife for Isaac. Rebekah was the chosen woman. Back in Hebron again, Abraham had to be the busiest old man in all of Canaan. He found himself a new wife—a woman named Keturah, who gave him six children. <br /><br />Abraham died at the ripe old age of 175. Isaac and Ishmael buried him in the Machpelah cave next to Sarah. <br /><br />In a sense Abraham never died. On the highest religious level Abraham and his monotheism was a model for Jesus and his early Christian disciples and, much later, Muhammad and his Muslim followers. Today he still stands out as a unique spiritual figure, transcending the frontiers of great religions. However questionable the accuracy of the scriptures, however thin the archaeological and historical evidence, Jews, Christians, and Muslims still revere him as the patriarch. <br /><br />One of the most touching expressions of devotion to Abraham I encountered on my travels was a short poem, "Hymn to the Blessing of Abraham," given to me at Istanbul Technical University. It was written by a Muslim, Cengizhan Mutlu, and tells of King Nimrod, who plotted to kill Abraham for his monotheism. My Turkish guide, Aydin Kudu, provided an impromptu translation.<br /><br />Idol made of pure gold <br /><br />Gives no hope, no food. <br /><br />Nimrod doesn't comprehend this. <br /><br />Wood burns (for the stake), <br /><br />Smoke reaches the sky, <br /><br />Ibrahim is thrown into the fire. <br /><br />He feels no pain, he doesn't groan. <br /><br />He says, "My God will save me." <br /><br />Two angels had said it rightly. <br /><br />Embers turn into ashes, <br /><br />Sparkles turn into roses. <br /><br />"My God will save me." In these five simple words is the essence of Abraham and his astonishing endeavors. They spell out his fundamental belief that there is one God. That belief changed the world forever.</div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-13462698868188786982013-11-03T07:05:00.005-08:002013-11-03T07:05:55.641-08:00Knowing the end - Paulo Coelho<div dir="ltr" style="text-align: left;" trbidi="on">
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-69226003707137384242013-09-16T17:24:00.002-07:002013-09-16T17:24:33.407-07:00O Saint François, stigmatisé de l’Alverne : JEAN PAUL II<div dir="ltr" style="text-align: left;" trbidi="on">
O Saint François, stigmatisé de l’Alverne,<br />Le monde a la nostalgie de toi<br />Comme icône de Jésus Crucifié.<br />Il a besoin de ton coeur ouvert<br />vers Dieu et vers l’homme,<br />de tes pieds nus et blessés,<br />de tes mains transpercées et implorantes.<br />Il a la nostalgie de ta voix si faible,<br />Mais forte de la puissance de l’Évangile.<br />Aide, François, les hommes d’aujourd’hui<br />a reconnaître le mal du péché<br />et à en rechercher la purification dans la pénitence.<br />Aide-les à se libérer des ces mêmes structures de péché,<br />Qui oppriment la société contemporaine.<br />Ravive dans la conscience de ceux qui gouvernent<br />L’urgence de la paix entre les nations et parmi les peuples.<br />Infuse chez les jeunes ta fraîcheur de vie,<br />Capable de s’opposer aux tentations<br />des multiples cultures de mort.<br />Aux offensés par tout type de méchanceté,<br />communique, François, ta joie de savoir pardonner.<br />À tous les crucifiés de la souffrance,<br />De la faim et de la guerre rouvre les portes de l’espérance.<br />Amen.<br />(JEAN PAUL II, Sanctuaire de l’Alverne 17 septembre 1993).</div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-77493495136855060242013-08-14T07:24:00.002-07:002013-08-14T07:24:32.101-07:00Diasporas: Mapping migration<div dir="ltr" style="text-align: left;" trbidi="on">
Nov 17th 2011, 14:54 by The Economist online<br />
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Where are the world's biggest Chinese and Indian immigrant communities?<img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhaKB5PgK7B9XYOrTqWg_DFBSpifj_TcQ9rObDZDkt_JwvTyiQFG1pHbHS4YRfB9rcggs_lCeXNQ2qZHXVUGKWp_kLBbdVNwND3nairFE58CeOE8fMqIQkGVxAA_JUED7UN7PmNHh_Dqts/s1600/20111119_WOM924_0.gif" /><br />
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MORE Chinese people live outside mainland China than French people live in France, with some to be found in almost every country. Some 22m ethnic Indians are scattered across every continent. Diasporas have been a part of the world for millennia. But today their size (if migrants were a nation, they would be the world's fifth-largest) and the ease of staying in touch with those at home are making them matter much more. No other social networks offer the same global reach—and shrewd firms are taking notice. Our map highlights the world's top 20 destinations for Chinese and Indian migrants.<br />
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-77942751644724338172013-08-14T07:19:00.001-07:002013-08-14T07:19:29.845-07:00The joy of walking : A path through time immemorial<div dir="ltr" style="text-align: left;" trbidi="on">
<a href="http://www.economist.com/node/21541720/print" target="_blank"><br /></a>
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<br />A trip along the Dales Way shows how Britain balances walkers’ rights with property rights<br /> Dec 17th 2011 | ILKLEY |From the print edition <br /> <br /><br />PACKHORSES first crossed the Old Bridge in Ilkley in 1675, probably bringing wool to market from the sheep farms that still dot the Yorkshire Dales. The modern traveller will approach the bridge across the river Wharfe with a different purpose. A sign at its foot heralds the start of the Dales Way, a 76-mile (122-kilometre) trek through some of the prettiest parts of England.<br /><br />The intrepid hiker who makes the full trip will walk on every kind of surface: main roads, narrow rocky paths that are slippery when wet (as this correspondent can painfully attest), alleys overgrown with weeds, and fields where mud has merged with sheep and cow dung to form a brown ooze the colour of oxtail soup. He will pass through tiny villages with quintessential Yorkshire names like Hubberholme and Yockenthwaite and cross (via an overhead walkway) the six lanes of the M6 motorway that threads from Birmingham to Carlisle. And he will observe the English at play in all kinds of weather—teenage boys enjoying a refreshing swim, trout fishermen standing thigh-high in the current, elderly couples accompanied by their dogs and even one man taking his falcon for a walk.<br /><br />The joys of walking have long inspired poets and writers. Some have spoken of the sense of freedom that comes from leaving the city behind; the delicious choices offered by forked paths that lead through deep woods or over hilltops. In the “Song of the Open Road”, Walt Whitman wrote:<br /><br /> <br />Afoot and lighthearted I take to the open road, <br />Healthy, free, the world before me, <br />The long brown path before me leading wherever I choose.<br /><br /> <br /><br />Walking seems to set the mind free for contemplation. The philosopher Friedrich Nietzsche said that “All truly great thoughts are conceived by walking.” The Welsh writer Lloyd Jones, who was inspired to produce his first novel by a 1,000-mile trek round his homeland, said that “The moving landscape provides an absorbing diversion which frees the mind and gives us a fresh viewpoint, and we're most at ease with the world when we walk because everything is happening at a manageable pace.”<br /><br />Some politicians like the ability to ponder the great issues of state as they plod. William Gladstone, a Victorian prime minister and moralist, was an enthusiastic daily walker, opening a route up Mount Snowdon at the age of 83. While mired in the euro zone's financial woes this year, Angela Merkel, the German chancellor, chose to spend her summer holiday walking in the south Tyrol (although the trip didn't inspire any immediate solutions to the problem).<br /> <br /><br />In Europe, now that national borders have withered away, the open road is longer. Paths criss-cross the continent from the Black Sea to the Atlantic. Lis Nielsen of the European Ramblers' Association recounts how she met a young Slovenian while walking in her native Denmark. He had grown up in a village marked by a sign for the E6 hiking trail that runs from Finland to the Aegean. He dreamed of following the route to Denmark and saved up all his annual holiday entitlement so he could do so.<br /><br />America has a huge number of hiking routes, nearly all on public land. The Appalachian Trail, which follows the eponymous mountains from Georgia to Maine, is almost 2,200 miles long (some hikers claim that there is little to see but trees). Yosemite national park in California includes over 800 miles of trails.<br /><br />Some 56m Americans went hiking in 2010, according to a survey by the Outdoor Industry Foundation. The number of people who went backpacking overnight rose by 18% between 2006 and 2010. It is a cheap activity, well-suited to an era of economic malaise. A survey of hikers in America's Washington state found that, on average, they each spent just $409 a year on their hobby.<br /><br />Broadly speaking, the countries that offer the most liberal rights to walkers are those with the most free space. In Norway and Sweden, where the national character is steeped in stoicism and fresh air, there is a general assumption in favour of access. But the pattern does not always hold. In the thinly populated American West, hikers sometimes find it necessary to cross private land in order to link between national and state parks. They can do so only if landowners are friendly: the idea of a “right to roam”—enacted in Britain in 2000—would strike most Americans as very strange.<br /><br />Recreational walking is by far the most popular leisure activity in Britain: 16% of Britons do it each week, according to the government, compared with 11% who go to the gym. Perhaps this derives from the old connection between rural pursuits and breeding: Victorian businessmen who made good hastened to buy a country estate. Perhaps the claustrophobia caused by living in the most densely populated large country in Europe drives Britons to seek out open spaces at the weekends. Or perhaps it is down to the British love of dogs, who trot behind many an occasional walker.<br /><br />But while Britons have itchy feet, they are also very attached to the notion that their homes are their castles. So there is a struggle—albeit a generally well-mannered one—between walkers' rights and property rights.<br /><br />Walking since time immemorial<br /><br />The 4,000 or so people who annually complete the Dales Way are tackling just one of the 720 long-distance trails that traverse the British Isles. The longest, the South West Coast path, is 630 miles long, taking in the coast of Devon and Cornwall; it is also one of the easiest to navigate as long as travellers follow a simple rule (start in Minehead and keep the sea on your right). New long-distance paths are added every year, largely by linking existing paths together; there were just 150 national trails back in 1980. The total British network covers close to 150,000 miles; a lot for a small group of islands.<br /><br />These treks are part of a grand British tradition; the right to walk over private land. This right is not unlimited. The route has to have been established by custom. Some of the paths were built by the Romans; others date back to “time immemorial”, a date established by legal convention to be the reign of Richard the Lionheart (1189-1199).<br /><br />Paths were originally designed for practical, rather than leisure, use. In Scotland broad paths were built after the Jacobite rebellions of the 18th century, as a way of allowing English soldiers to move quickly round the rugged landscape. Medieval peasants needed to cross feudal estates to get to market. Some paths disappeared when common land was enclosed in the 18th century but walkers fought back: in 1826, the Manchester Association for the Preservation of Ancient Footpaths was formed with the aim of taking a local landowner to court.<br /><br />A legal principle dubbed “once a highway, always a highway” means that a right of way, once established, is hard to abolish. That is why English hikers can find themselves wandering through a cornfield, or facing the suspicious gaze of a sheep; activities that in America might attract the attention of an angry landowner with a shotgun. The Dales Way takes the hiker past the kitchen windows of several farms and down private driveways; on this correspondent's trek, an enterprising schoolboy had set up a stall, complete with honesty box, to sell drinks to parched walkers.<br /><br />A rough code binds both parties. Landowners are not supposed to block footpaths, or leave hikers at the mercy of an angry bull; walkers are supposed to shut gates, leave no litter and keep their dogs under control. The designated highway authority (usually the local council) is responsible for maintaining the route and, as a result, owns the physical ground of the path, “to the depth of two spades” according to legal custom.<br /><br />These hiking rights were established through classic English compromise. In 1932, 400-500 ramblers walked across a stretch of grouse moor in Derbyshire in the face of robust opposition. Gamekeepers sought to repel the invasion, lest the hikers scare away the birds that their employers sought to shoot. Some of the trespassers were sent to jail. In those days, hiking was a cheap way for factory workers to escape from their satanic mills at weekends, so the pastime was imbued with proletarian virtue. Ministers in the post-war Labour government of 1945-51 held an annual ramble in the Pennines. That government duly passed the National Parks and Access to Countryside Act, enacting walkers' rights and creating much-loved parks in, for instance, the Lake District and Snowdonia. Another Labour government passed the Countryside and Rights of Way Act in 2000 that gave walkers Nordic-style rights to roam across open land like moors and mountains.<br />Hiking was a cheap way for factory hands to escape from satanic mills at weekends<br /><br />Such acts have a difficult balance to strike. Even those who guard the right to roam most jealously would object if passers-by wandered through their back gardens. Some celebrities, such as Madonna, have argued that walkers represent a threat to their personal security and demanded restrictions on access rights. One landowner, Nicholas van Hoogstraten, blocked a path through his land with barbed wire and even a padlocked gate. The Ramblers' Association took him to court and won.<br /><br />But such cases are rare. The most alarming hazard this correspondent came across was a sign implying the presence of a bull in the next field; fortunately, it turned out to be a pictorial, rather than actual, deterrent.<br /><br />To the annoyance of landowners, ramblers tend to resist permanent alterations to ancient paths, even when a diversion would make the walk no less pleasant; but landowners are often able to get courts to agree to temporary diversions past their land (as the model Claudia Schiffer did when she married in the Suffolk village of Shimpling in 2002). The Ramblers' Association, which fights doggedly for walkers' rights, says it is notified of such diversions, the vast majority of which are unopposed, 70-80 times a week.<br /><br />In America, the hiker's biggest problem is generally isolation. It can be a week between towns on the Appalachian Trail, so travellers need a week's worth of food as well as extra water. On long stretches of the trail, the accommodation is a wooden hut with one side exposed to the elements.<br /><br />The British hiker, by contrast, is rarely far from a bed-and-breakfast where sweaty clothes can be shed, showers taken, and a full English breakfast provided, complete with such nutritionally dubious items as fatty bacon and fried bread. At the communal dining table, doughty old women rub shoulders with rugby-playing students. While the landlady slaves away in the kitchen, the landlord may well give the guests the benefits of his views on the finer points of politics and economics. But even if his company is uncongenial, the boarding house will soon be left far behind. On the Dales Way, only the sheep can hear you scream.<br /><br />From the print edition: Christmas Specials<br />
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com1tag:blogger.com,1999:blog-948830023833709662.post-62210912611237389682013-08-13T13:29:00.000-07:002013-08-13T13:29:01.425-07:00The Paradox of Pope Francis | Hans Kung: National Catholic Reporter<div dir="ltr" style="text-align: left;" trbidi="on">
The Paradox of Pope Francis | Hans Kung: National Catholic Reporter <br />
<br /><br /><br />By Hans Kung | May 21, 2013 | National Catholic Reporter<br /><br /><br /> Who could have imagined what has happened in the last weeks?<br /><br />When I decided, months ago, to resign all of my official duties on the occasion of my 85th birthday, I assumed I would never see fulfilled my dream that -- after all the setbacks following the Second Vatican Council -- the Catholic church would once again experience the kind of rejuvenation that it did under Pope John XXIII.<br /><br />Then my theological companion over so many decades, Joseph Ratzinger -- both of us are now 85 -- suddenly announced his resignation from the papal office effective at the end of February. And on March 19, St. Joseph’s feast day and my birthday, a new pope with the surprising and programmatic name Francis assumed this office.<br /><br />Has Jorge Mario Bergoglio considered why no pope has dared to choose the name of Francis until now? At any rate, the Argentine was aware that with the name of Francis he was connecting himself with Francis of Assisi, the world-famous 13th-century downshifter who had been the fun-loving, worldly son of a rich textile merchant in Assisi, until at the age of 24, he gave up his family, wealth and career, even giving his splendid clothes back to his father.<br /><br />It is astonishing how, from the first minute of his election, Pope Francis chose a new style: unlike his predecessor, no miter with gold and jewels, no ermine-trimmed cape, no made-to-measure red shoes and headwear, no magnificent throne.<br /><br />Astonishing, too, that the new pope deliberately abstains from solemn gestures and high-flown rhetoric and speaks in the language of the people.<br /><br />And finally it is astonishing how the new pope emphasizes his humanity: He asked for the prayers of the people before he gave them his blessing; settled his own hotel bill like anybody else; showed his friendliness to the cardinals in the coach, in their shared residence, at the official goodbye; washed the feet of young prisoners, including those of a young Muslim woman. A pope who demonstrates that he is a man with his feet on the ground.<br /><br />All this would have pleased Francis of Assisi and is the opposite of what Pope Innocent III (1198-1216) represented in his time. In 1209, Francis and 11 “lesser brothers” (fratres minores or friars minor) traveled to Rome to lay before Innocent their short rule, consisting entirely of quotations from the Bible, and to ask for papal approval for their way of life, living in poverty and preaching as lay preachers “according to the form of the Holy Gospel.”<br /><br />Innocent III, the duke of Segni, who was only 37 when he was elected pope, was a born ruler; he was a theologian educated in Paris, a shrewd lawyer, a clever speaker, a capable administrator and a sophisticated diplomat. No pope before or after him had ever had as much power as he had. Innocent completed the revolution from above initiated by Gregory VII in the 11th century (“the Gregorian Reform”). Instead of the title of “Successor of St. Peter,” Innocent preferred the title of “Vicar of Christ,” as used by every bishop or priest until the 12th century. Unlike in the first millennium and never acknowledged in the apostolic churches of the East, the pope since then has acted as the absolute ruler, lawgiver and judge of Christianity -- until today.<br /><br />The triumphal pontificate of Innocent proved itself to be not only the high point but also the turning point. Already in his time, there were signs of decay that, up until in our own time, have remained features of the Roman Curia system: nepotism, favoritism, acquisitiveness, corruption and dubious financial dealings. Already in the 1170s and 1180s, however, powerful nonconformist penitent and mendicant orders (Cathars, Waldensians) were developing. But popes and bishops acted against these dangerous currents by banning lay preaching, condemning “heretics” by the Inquisition, and even carrying out the Albigensian Crusade.<br /><br />Yet it was Innocent himself who tried to integrate into the church evangelical-apostolic mendicant orders, even during all the eradication policies against obstinate “heretics” like the Cathars. Even Innocent knew that an urgent reform of the church was needed, and it was for this reform that he called the glorious Fourth Lateran Council. And so, after long admonition, he gave Francis of Assisi permission to preach. Concerning the ideal of absolute poverty as required by the Franciscan rule, the pope would first seek to know the will of God in prayer. On the basis of a dream in which a small, insignificant member of an order saved the papal Basilica of St. John Lateran from collapsing -- so it was told -- the pope finally allowed the Rule of Francis of Assisi. He let this be known in the Consistory of Cardinals but never had it committed to paper.<br /><br />A different path<br /><br />In fact, Francis of Assisi represented the alternative to the Roman system. What would have happened if Innocent and his like had taken the Gospel seriously? Even if they had understood it spiritually rather than literally, his evangelical demands meant and still mean an immense challenge to the centralized, legalized, politicized and clericalized system of power that had taken over the cause of Christ in Rome since the 11th century.<br /><br />Innocent III was probably the only pope who, because of his unusual characteristics, could have directed the church along a completely different path, and this would have saved the papacies of the 14th and 15th centuries schism and exile, and the church in the 16th century the Protestant Reformation. Obviously, this would already have meant a paradigm shift for the Catholic church in the 13th century, a shift that instead of splitting the church would have renewed it, and at the same time reconciled the churches of East and West.<br /><br />Thus, the early Christian basic concerns of Francis of Assisi remain even today questions for the Catholic church and now for a pope who, indicating his intentions, has called himself Francis. It is above all about the three basic concerns of the Franciscan ideal that have to be taken seriously today: It is about poverty, humility and simplicity. This probably explains why no previous pope has dared to take the name of Francis: The expectations seem to be too high.<br /><br />That begs a second question: What does it mean for a pope today if he bravely takes the name of Francis? Of course the character of Francis of Assisi must not be idealized; he could be one-sided, eccentric, and he had his weaknesses, too. He is not the absolute standard. But his early Christian concerns must be taken seriously even if they need not be literally implemented but rather translated into modern times by pope and church. <br />Poverty: The church in the spirit of Innocent III meant a church of wealth, pomp and circumstance, acquisitiveness and financial scandal. In contrast, a church in the spirit of Francis means a church of transparent financial policies and modest frugality. A church that concerns itself above all with the poor, the weak and the marginalized. A church that does not pile up wealth and capital but instead actively fights poverty and offers its staff exemplary conditions of employment.<br />Humility: The church in the spirit of Innocent means a church of power and domination, bureaucracy and discrimination, repression and Inquisition. In contrast, a church in the spirit of Francis means a church of humanity, dialogue, brotherhood and sisterhood, hospitality for nonconformists; it means the unpretentious service of its leaders and social solidarity, a community that does not exclude new religious forces and ideas from the church but rather allows them to flourish.<br />Simplicity: The church in the spirit of Innocent means a church of dogmatic immovability, moralistic censure and legal hedging, a church of canon law regulating everything, a church of all-knowing scholastics and of fear. In contrast, a church in the spirit of Francis of Assisi means a church of good news and of joy, a theology based purely on the Gospel, a church that listens to people instead of indoctrinating from above, a church that does not only teach but one that constantly learns.<br /> So, in the light of the concerns and approaches of Francis of Assisi, basic options and policies can be formulated today for a Catholic church whose façade still glitters on great Roman occasions but whose inner structure is rotten and fragile in the daily life of parishes in many lands, which is why many people have left it in spirit and often in fact.<br /><br />While no reasonable person will expect that one man can effect all reforms overnight, a paradigm shift would be possible in five years: This was shown by the Lorraine Pope Leo IX (1049-54) who prepared Gregory VII’s reforms, and in the 20th century by the Italian John XXIII (1958-63) who called the Second Vatican Council. But, today above all, the direction should be made clear again: not a restoration to pre-council times as there was under the Polish and German popes, but instead considered, planned and well-communicated steps to reform along the lines of the Second Vatican Council.<br /><br />A third question presents itself today as much as then: Will a reform of the church not meet with serious opposition? Doubtless, he will thus awaken powerful opposition, above all in the powerhouse of the Roman Curia, opposition that is difficult to withstand. Those in power in the Vatican are not likely to abandon the power that has been accumulated since the Middle Ages.<br /><br />Curial pressures<br /><br />Francis of Assisi also had to experience the force of such curial pressures. He who wanted to free himself of everything by living in poverty clung more and more closely to “Holy Mother Church.” Not in confrontation with the hierarchy but rather in obedience to pope and Curia, he wanted to live in imitation of Jesus: in a life of poverty, in lay preaching. He and his followers even had themselves tonsured in order to enter the clerical state. In fact, this made preaching easier but on the other it encouraged the clericalization of the young community, which included more and more priests. So it is not surprising that the Franciscan community became increasingly integrated into the Roman system. Francis’ last years were overshadowed by the tensions between the original ideals of Jesus’ followers and the adaptation of his community to the existing type of monastic life.<br /><br />To do Francis justice: On Oct. 3, 1226, aged only 44, he died as poor as he had lived. Just 10 years previously, one year after the Fourth Lateran Council, Innocent III died unexpectedly at the age of 56. On July 16, 1216, his body was found in the Cathedral of Perugia: This pope who had known how to increase the power, property and wealth of the Holy See like no other before him was found deserted by all, naked, robbed by his own servants. A trumpet call signaling the transition from papal world domination to papal powerlessness: At the beginning of the 13th century there is Innocent III reigning in glory; at the end of the century, there is the megalomaniac Boniface VIII (1294-1303) arrested by the French; and then the 70-year exile in Avignon, France, and the Western schism with two and, finally, three popes.<br /><br />Barely two decades after Francis’ death, the Roman church seemed to almost completely domesticate the rapidly spreading Franciscan movement in Italy so that it quickly became a normal order at the service of papal politics, and even became a tool of the Inquisition. If it was possible for the Roman system to finally domesticate Francis of Assisi and his followers, then obviously it cannot be excluded that a Pope Francis could also be trapped in the Roman system that he is supposed to be reforming. Pope Francis: a paradox? Is it possible that a pope and a Francis, obviously opposites, can ever be reconciled? Only by an evangelically minded, reforming pope.<br /><br />To conclude, a fourth question: What is to be done if our expectations of reform are quashed from above? In any case, the time is past when pope and bishops could reckon with the obedience of the faithful. The 11th-century Gregorian Reform also introduced a certain mysticism of obedience: Obeying God means obeying the church and that means obeying the pope. Since that time, it has been drummed into Catholics that the obedience of all Christians to the pope is a cardinal virtue; commanding and enforcing obedience -- by whatever means -- has become the Roman style. But the medieval equation, “Obedience to God equals obedience to the church equals obedience to the pope,” patently contradicts the word of the apostle before the Sanhedrin in Jerusalem: “Man must obey God rather than other men.”<br /><br />We should then in no way fall into resignation; instead, faced with a lack of impulse toward reform from the top down, from the hierarchy, we must take the offensive, pushing for reform from the bottom up. If Pope Francis tackles reforms, he will find he has the wide approval of people far beyond the Catholic church. However, if he just lets things continue as they are, without clearing the logjam of reforms as now in the case of the Leadership Conference of Women Religious, then the call of “Time for outrage! Indignez-vous!” will ring out more and more in the Catholic church, provoking reforms from the bottom up that will be implemented without the approval of the hierarchy and frequently even in spite of the hierarchy’s attempts at circumvention. In the worst case -- as I already wrote before this papal election -- the Catholic church will experience a new ice age instead of a spring and run the risk of dwindling into a barely relevant large sect.<br /><br />[Theologian Fr. Hans Küng writes from Tübingen, Germany.]</div>
Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-7190810888437615392013-08-13T05:24:00.001-07:002013-08-13T06:20:41.275-07:00Marco d'Aviano , father of cappuccino<div dir="ltr" style="text-align: left;" trbidi="on">
Today is the liturgical feast of Blessed Marco d'Aviano, a catholic capuchin monk from Italie,<br />
also known as the father of cappuccino.<br />
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( image source : <a href="http://www.budapestzin.com/2009/10/statue-of-avianoi-mark.html">http://www.budapestzin.com/2009/10/statue-of-avianoi-mark.html</a>) </div>
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This statue is in the Fő street made by Győrfi Sándor.</div>
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<i>I just gather the following links to give you a bird's eye view on his life: </i></div>
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Marco d'Aviano (1631-1699) was a Capuchin friar. Born Carlo Domenico Cristofori in Aviano, Republic of Venice. Deeply inspired by his encounter with the Capuchins, he felt that God was calling him to enter the order. In 1648, he entered the novitiate of the Capuchins. A year later, he professed his vows and was given the name "Friar Mark of Aviano". Marco d'Aviano's life changed unexpectedly on 1676 when he gave his blessing to a nun who had been bedridden for some 13 years. Upon receiving Friar Mark's blessing, she was healed.</div>
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From 1680 until his death, Marco d'Aviano assisted Leopold I, offering him spiritual guidance and advice for every sort of problem: political, economic, military and religious. Marco d'Aviano was also appointed by Pope Innocent XI as Apostolic Nuncio and Papal Legate. An impassioned preacher, Marco d'Aviano played an important role in maintaining unity among the 'Holy League' armies of Austria, Poland, Venice, and the Papal States under the leadership of the Polish king Jan III Sobieski. In the decisive Battle of Vienna (1683), the 'Holy League' armies succeeded in repulsing the invading Ottoman Turks.</div>
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<a href="http://www.budapestzin.com/2009/10/statue-of-avianoi-mark.html">http://www.budapestzin.com/2009/10/statue-of-avianoi-mark.html</a>) </div>
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<b>Marco d'Aviano and the cappuccino ( from BBC) </b></div>
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Marco d'Aviano, a wandering preacher for the Capuchin monastic order, is credited with rallying Catholics and Protestants on the eve of the Battle of Vienna in 1683, which was crucial to halting the advance of Turkish soldiers into Europe. </div>
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He is also remembered by some as the man who, by legend, inspired the fashionable cappuccino coffee now drunk by millions across the globe. </div>
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Coffee was once seen by the Vatican as an "infidel" drink</div>
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The monk, who was born in the city of his name in northern Italy in 1631, was sent by the pope of the day to unite Christians in the face of a huge Ottoman army. </div>
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Legend has it that, following the victory, the Viennese reportedly found sacks of coffee abandoned by the enemy and, finding it too strong for their taste, diluted it with cream and honey. </div>
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The drink being of a brown colour like that of the Capuchins' robes, the Viennese named it cappuccino in honour of Marco D'Aviano's order.</div>
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<a href="http://news.bbc.co.uk/2/hi/europe/2979993.stm">http://news.bbc.co.uk/2/hi/europe/2979993.stm</a></div>
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<b>Marco d'Aviano and his beatification </b></div>
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<b>Sunday, 27 April, 2003 :</b></div>
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<b>Pope beatifies 'father of cappuccino'</b></div>
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The Pope plans to make his next beatification in Spain</div>
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Pope John Paul II has formally placed a monk who inspired European resistance to Muslim invaders in the 17th Century and five other historic Italian religious figures on the path to sainthood. </div>
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Their beatification at a ceremony in St Peter's Square marks the final step before actual canonisation through the Roman Catholic Church.</div>
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Marco d'Aviano, a wandering preacher for the Capuchin monastic order, is credited with rallying Catholics and Protestants on the eve of the Battle of Vienna in 1683, which was crucial to halting the advance of Turkish soldiers into Europe. </div>
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He is also remembered by some as the man who, by legend, inspired the fashionable cappuccino coffee now drunk by millions across the globe. </div>
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The monk, who was born in the city of his name in northern Italy in 1631, was sent by the pope of the day to unite Christians in the face of a huge Ottoman army. </div>
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Legend has it that, following the victory, the Viennese reportedly found sacks of coffee abandoned by the enemy and, finding it too strong for their taste, diluted it with cream and honey. </div>
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The drink being of a brown colour like that of the Capuchins' robes, the Viennese named it cappuccino in honour of Marco D'Aviano's order. </div>
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During Sunday's two-hour ceremony, the ailing 82-year-old pontiff remained in a special chair which allows him to sit, not stand, at the altar while celebrating Mass. </div>
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The five figures commemorated along with Marco D'Aviano are the latest in a line of 1,310 people this Pope has beatified - a number greater than all those beatified by his predecessors over the past four centuries. </div>
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Giacomo Alberione (1884-1971) was an Italian priest and best-selling author who believed in preaching via modern technology and founded the Society of St Paul to this end. </div>
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The other four figures are all nuns who founded religious orders in the 19th Century.</div>
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<a href="http://draft.blogger.com/goog_1581451024"><br /></a></div>
<a href="http://news.bbc.co.uk/2/hi/europe/2979993.stm">http://news.bbc.co.uk/2/hi/europe/2979993.stm</a><br />
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<b>a little history of cappuccino: </b><br />
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Cappuccino is an Italian coffee-based drink prepared with espresso, hot milk, and milk foam. But do you know where the drink - and the word - comes from? And would you believe this hot new beverage sweeping the nation is actually a hundred years old?<br />
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Cappuccino takes its name from the order of Franciscan Minor friars, named "cappuccini" from their hooded frock ("cappuccio" means hood in Italian).<br />
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The drink has always been known by this Italian name. The Espresso coffee machine used to make cappuccino was invented in Italy, with the first patent being filed by Luigi Bezzera in 1901.<br />
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The beverage was used in Italy by the early 1900s, and grew in popularity as the large espresso machines in cafés and restaurants were improved during and after World War Two. By the 1950s, the Italian cappuccino had found its form.<br />
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Typically regarded as myth, some believe that a 17th century Capuchin monk, Marco d'Aviano, invented Cappuccino after the Battle of Vienna in 1683, and that it was named after him. No one knows if this is true or not.<br />
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Cappuccino was a taste largely confined to Europe, Australia, South Africa, South America and the more cosmopolitan regions of North America, until the mid-1990s when cappuccino was made much more widely available to North Americans, as upscale coffee bars sprang up.<br />
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In Italy, cappuccino is generally consumed early in the day as part of the breakfast, with a croissant, better known to Italians as cornetto, or a pastry. Generally, Italians do not drink cappuccino with meals other than breakfast. That's obviously not the case in most other countries.<br />
<a href="http://www.laperfetto.com/index.php?mact=News,cntnt01,print,0&cntnt01articleid=1&cntnt01showtemplate=false&cntnt01returnid=16">http://www.laperfetto.com/index.php?mact=News,cntnt01,print,0&cntnt01articleid=1&cntnt01showtemplate=false&cntnt01returnid=16</a><br />
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And...a youtube video tooo....<br />
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Cappuccino, the story, the coffee and you (Film 3 of 3) by DouweEgbertsCoffee<br />
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<a href="http://www.youtube.com/watch?v=Hf3UIjhTszw">http://www.youtube.com/watch?v=Hf3UIjhTszw</a><br />
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<iframe allowfullscreen='allowfullscreen' webkitallowfullscreen='webkitallowfullscreen' mozallowfullscreen='mozallowfullscreen' width='320' height='266' src='https://www.youtube.com/embed/HJK3ZjAlesA?feature=player_embedded' frameborder='0'></iframe></div>
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0tag:blogger.com,1999:blog-948830023833709662.post-73835993125105670502013-05-26T13:03:00.003-07:002013-05-26T13:06:19.501-07:00Give us this day, Lord, our daily miracle : Paulo Coelho<div dir="ltr" style="text-align: left;" trbidi="on">
Today , I read the new Paulo Coelho book : Manuscript Found in Accra.<br />
I will keeep this book very next to Khalil Gibran's 'The prohet' in my bookshelf.<br />
This is a book that has to be read and re-read.<br />
This is a book gracefully spilled with biblical images and expressions.<br />
trying to read it from cover to cover may be a less satisfying endavoure.<br />
Go slow!<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGTwBMrLNV8cSDrcYSURJ7dBPdnPqp-ohhrx-l2C7tyNCCH7nt8iqxqRQGLq7RZix-PlLsdu2SMgeITnc2_9SN66zvZPzaqgrd6elY4_e50N_bJsjfT_qjkjO3N5qhIaxKVuV8rr_OXzk/s1600/manuscript-found-in-accra-paulo-coelho-040313-marg.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGTwBMrLNV8cSDrcYSURJ7dBPdnPqp-ohhrx-l2C7tyNCCH7nt8iqxqRQGLq7RZix-PlLsdu2SMgeITnc2_9SN66zvZPzaqgrd6elY4_e50N_bJsjfT_qjkjO3N5qhIaxKVuV8rr_OXzk/s320/manuscript-found-in-accra-paulo-coelho-040313-marg.jpg" width="216" /></a></div>
Here is a citation from the book:<br />
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<i><span lang="EN-CA" style="color: red; font-size: 18.0pt; mso-ansi-language: EN-CA;">Give us</span></i><span lang="EN-CA" style="color: red; font-size: 18.0pt; mso-ansi-language: EN-CA;"> this day, Lord, our daily miracle.</span><br />
<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;">Just as
there are many paths to the top of a mountain, so there are many paths to
achieving our goal. Help us to recognize the only one that is worth following:
the one on which Love is to be found.</span><br />
<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;"><br /></span>
<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;">Help us to
awaken the Love sleeping within us before we awaken Love in other people. Only
then will we be able to attract affection, enthusiasm, and respect.</span><br />
<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;"><br /></span>
<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;">Help us to
distinguish battles that are ours, battles into which we are propelled
against our will, and battles that we cannot avoid because Fate has placed them
in our path.</span><br />
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<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;"> (miracles)
transform the wheat into bread through work, the grape into wine through
patience, and death into life through the resurrection of dreams.</span><br />
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<span lang="EN-CA" style="font-size: 18.0pt; mso-ansi-language: EN-CA;">Therefore,
Lord, give us this day our daily miracle.</span><br />
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Bencaphttp://www.blogger.com/profile/16687885132269660087noreply@blogger.com0Montréal, QC, Canada45.5086699 -73.55399249999999345.1529014 -74.1994395 45.864438400000004 -72.908545499999988