Bulk Chcken Wings Denver

Sending 132: ECUADOR TODAY THE LIGHT OF THE THOUGHT OF BISHOP PROAÑO BISHOP OF INDIANS (Part II)

ECUADOR TODAY THE LIGHT OF THE THOUGHT OF BISHOP PROAÑO BISHOP OF INDIANS (Part II)

2. The Revolution citizen, to be truly revolutionary, can not have other bases that all the subordinate classes and all social groups, directly or indirectly suffer from the logic of capitalism, such as women victims of privatization of water, health, education or the Indians losing their land, their independence, their culture. Therefore, such a project can not be taken by actors who do not share. Recent events are a chance to make more clearly the option left. The test showed the willingness destructive blow to the right and no political actor disagrees with the objectives and how they would get to be a member of the key organs of state. Citizen's revolution will never be considered theirs by right, even with political concessions.

3. The State Building can not be clearly or appliance in the hands of the traditional oligarchy or the capitalist bourgeoisie, or a means for economic advancement through corruption, but neither can it be a centralized state (Jacobin). The institutionalization of a state capable of being the instrument of the revolutionary goals of the revolution citizen requires real political participation mechanisms. Not possible with the enactment of legislation with a veto and objections of the President against social groups who felt alienated (and sometimes attacked) after months of negotiations in Congress. The accumulation of these cases can mean a real danger to the national political process, especially when it involves significant groups of students, teachers, academics, indigenous, union workers and the public sector. As Samir Amin has written: "If left to develop the contradiction between popular and state agencies, advances are likely to be defeated" (Samir Amin, 2005)

To meet the right, not good enough to implement solutions theoretically and politically imposed, but to join forces in a process popular educator. That is the way forward in sensitive fields, such as the land issue, economic solidarity, participatory democracy, the plurality, without fear of blows on the right. Finally, the institutionalization of the rule calls for continuity in the roles and a presidential style of convergence of all the forces of change. As the author mentioned, that means "to strengthen the complementary nature of the progress made possible the people, the liberation of the nation and the achievements of state power" (Samir Amin, ibid.)



Transition To perform this task, the concept of transition is a useful tool because it allows both to save the radicalism of the goals and accept the political reality. However to be operational in a process of real change, there are two conditions. First, a concession can not be right, but a recognition of the limits in time, the technical possibility of implementation and the existing balance of social forces. Secondly, the content must be the result of an ongoing dialogue between the social forces (movements, a socially and politically organized people) and the State. A title for example in politics (oil, gas, mining), where Ecuador has been a historical example (the Yasuni), one must recognize the serious ecological and social damage of this activity while you can not ask the country to cease from day to day activity, source of income for the state. The transition could be defined by 4 points:

(1) reorient the country's economy based on domestic needs rather than export extractive (that's the long term)

(2) establishing strict environmental regulations (environmental protection , water use, etc.) and social (the right of indigenous communities peasant and Afro-Ecuadorian, working conditions, etc.).

(3) require payment of the price of consumer standards of these resources and

(4) require the development of international law to avoid the effect of "advantages compare. "

The same concept can be applied to other sectors of economic, social and cultural rights. Conclusions



may seem paradoxical to say, but the coup was successful, in fact, despite the lack of strategy on the right. The left is divided, social discontent is wide, Alianza Pais is more identified with a person, and President more isolated, despite massive support from people who do not want more illegal. Armed Forces, who defended the legitimacy of power output as political referees, which is not their normal role in the rule of law. All this means a strengthening of the right.
However, this situation can also be an opportunity for a new stage for civic revolution: redefining its objectives, not as social - democratic commitments, but as a critical project for the very logic of capitalism to achieve not growth, but the good life; reorientation of its methods to a broad-based popular process, institutionalization of a democratic state multinational, and participatory. Thought of Monsignor
Proaño in these perspectives, it is an important asset: his social analysis, its guidelines for a new society, their views on the participation and ultimately their Christian faith as a source of inspiration for a civic revolution

• Presentation at the First International Meeting in Honor of thought and action of Bishop Proaño, Riobamba, October 21, 2010. Bibliography




Samir Amin, La Trajectoire du capitalisme historique, (manuscript) 2005
BELLINI Luciano (ed.) Words of Liberation - Speeches and Homily Monsignor Leonidas Proaño (1985-1987), Abya Yala, Quito, 2009
GAVILANES CASTLE, Luis María, Monsena Leonidas Proaño and liberating prophetic mission in the Church of Latin America, Quito, without ed, 1992

Miniature Pinscher Diarrhea Treatment

P 131: ECUADOR TODAY THE LIGHT OF THE THOUGHT OF BISHOP PROAÑO BISHOP OF INDIANS (Part I)

ECUADOR TODAY THE LIGHT OF THE THOUGHT OF BISHOP PROAÑO BISHOP OF THE INDIAN (Part I)

François Houtart

is a privilege to be in this place where Monsignor Proaño acted as the "Bishop of Indians "and to participate in the tribute to this pastor and prophet I've known and admired.
To begin addressing the topic chosen for a brief remembrance of the method used by Bishop Proaño and then will address the situation in Ecuador, in light of his thought.

- See, judge, act:

In an essay on the subject, he explained this approach: "To see the reality in-depth analysis of possible consequences ... asking the judge that reality in the light of what should be ... make commitments to change "(Bellini, 96). All his life as an educator was based on this method, inherited from the JOC (Young Christian Workers). His second priority was the perspective of Paulo Freire: "Education is a mutual learning ... share with the peasant, the indigenous, the worker "(ibid.). It is "a process of awareness" (Bellini, 99). The liberation of his people was his primary concern.

- A current reading:

was very clear to Bishop Proaño the situation in the country he knew was characterized by a state of "social sin" (Gavilanes del Castillo, 284), ie the exploitation of workers , including indigenous ranch (Gavilanes del Castillo, 285), and imperial domination of big business, particularly North American (Bellini, 96). A release process necessary. As a Christian and a bishop, he defined his position within a theology of liberation, ie a reading of reality through the eyes of faith. Following the method see, judge, act, we address the current situation in Ecuador, especially with the events of Sept. 30.

In recent years, Ecuador was established in a new situation, initiated by the popular resistance that led to real social progress and transformation process, characterized both by improving the lives of the most vulnerable in society, as the assertion of national sovereignty. The expression of this realization was Constitution, with fundamental orientations of social justice, national diversity and environment protection of mother earth.

citizen Revolution scored important achievements, which explains why right-wing forces, inside and outside, want to stop, however, is only the beginning. Like all social and political process, it is done in a dialectical and nonlinear, ie, fitfully, with changes in socially unacceptable situations and also with the construction of new contradictions. This is a long and difficult journey and not a given paradise. Therefore, the September events offer an opportunity to rethink the objectives citizen of the Revolution, to critically review the methods and redefine the way forward.

- 1. Rethinking the objectives

Humanizing capitalism is an illusion, as evidenced by the multitude of crises that we live today. It is not just a financial crisis that also affects the fundamentals of the economy, employment, resource pricing, trade, but also a food crisis, energy, climate. All have a common origin, the dogma of the capitalist market with its two principles: the rate of profit and the accumulation of capital as drivers of economic and ignorance of externalities ie it does not enter into economic calculation, the ecological and social damage, which are paid by the company or by individuals, but not the capital.

speeches that President Rafael Correa spoke at the United Nations and several universities are clear in this regard: to build "socialism of the XXI century" means changing the system and propose reforms not only superficial. However, the road is long. Is why a reflection elaborate. Leave the logic of capitalism means more than the re-appropriation of natural resources, even if it is an indispensable step. That means a reorientation of the economy in terms local needs (favoring the use value of the exchange value). Requires a different attitude towards nature, from the farm to respect. Calls for a broad democratization of all social relations and a participatory state. There can be no cross-cultural, involving the participation of all cultures, ideas, religions, in the process.

Certain objectives of public revolution is close to what Monsignor Proaño called liberation. But you can not compromise on its purpose. Instead, the discussion must deepen and concrete achievements must correspond to compliance. Inside the mind of the bishop of the Indians, that is a requirement values \u200b\u200bof the Kingdom of God, justice, equality among human beings, love. He also stated that the objectives can not be "prefabricated" (Bellini, 98), because all human beings are actors (Gavilanes del Castillo, 290). Therefore, for the liberating education was central "to build a new nation with all their children" (Bellini 172), which leads us to approach the media.

2. Critically review media

is obvious that several important steps were made in Ecuador to meet those objectives. The Revolution citizen has an impressive series of achievements but also failures and contradictions to be analyzed so as not to lose sight of the construction of goals.

1. In addition to the direct dialogue with the people unorganized, as Boaventura de Souza Santos says it is necessary to revive and broaden the dialogue with the organized, ie organizations and social movements. Indeed they have their weaknesses and ambiguities, but there are legitimate and have a political weight that the right is not ignored. So it takes advantage of internal tensions and conflicts with the political sector.

Indeed, unions tend to be corporatist, is a social law, but they do not develop a social policy. The indigenous movement, which has played a historic role in recent years, he was politically naive and sometimes even wrong, but embodies fundamental values \u200b\u200bin the struggle against capitalism and the construction of post-capitalism: the "good life" as a definition of the goal of the economy, Mother Earth and symbiosis with nature, culture as a central factor of social construction. If several members of indigenous communities were influenced by neo-liberalism and if others took a speech that only looks to the past, that corresponds to the reality of all social processes, which are never linear. However, in Ecuador, no political future release may be made without them, and less still against them.

Environmental movements easily adopt unique positions because they are aware of the environmental catastrophe that threatens the planet, but their contributions are essential today, as many living species disappear, the glacial decrease rapidly in size, water and soil are contaminated. The political contribution of this sector has been of great value, as seen in the case of Yasuni, Ecuador has placed at the top of climate protection. Leftist intellectuals often develop theoretical thinking, social baseless and politically irresponsible, but their analysis are essential to avoid the excesses of social processes and political.

After the events of September 2010, will obviously be difficult to establish a dialogue with political groups and the radical left who actually joined the coup attempt. Maybe it is time to think them to recognize their political blunder. However, with the other, a contact mechanism is necessary. Despise them or promoting parallel bodies does not lead to popular social dynamics necessary to achieve the objectives.

Ski Doo Dealer Calgary

Shipping PROAÑO 130 BISHOP, Testimony of Nidia Arrobo Rhodes in the XXX Congress Madrid Theology Part III BISHOP

Monsignor Leonidas Proaño (Part III)

parallel with this, it triggered a process of regression within the church itself. Medellin raised a strong opposition that Paul VI was unable to control. The Curia decided to extinguish the spirit of Medellin and Alfonso Lopez Trujillo chose for your project. "Alfonso Lopez was made Bishop, Secretary of the Colombian Bishops CELAM Secretary General of the will of the Curia. From CELAM Alfonso Lopez did everything he could to destroy Medellín. He failed in Puebla, but with the help of the Roman Curia in Latin America managed to create a new bishopric, radically indifferent to Medellin. Alfonso Lopez was made president of CELAM, and then a cardinal. The generation of bishops Medellin was replaced by completely different. "

But not only attacked the leaders of the movement, but also the basic ecclesial communities especially the new CELAM led by López Trujillo. Were denounced as a parallel Church, a charge taken by Pope John Paul II in Puebla and then, if communities that promoted Marxist that Marxism takes possession of the Church in Latin America. All this coincided with the emergence of fierce and bloody dictatorships in Latin America, especially the Southern Cone. This is a comprehensive plan that sought to dismantle everything that had been achieved up to that time.

Under the charge that "was destroying the Church" IPLA CELAM closed to avoid breaking the traditional church symbols, church institution that was part and instrument of the dominant sectors of the agro-export oligarchy and the landed power and as such defended "their interests" general and participated in their power struggles .

This was the beginning of "life in solitude" of Bishop Proaño in the Ecuadorian Episcopal Conference and the CELAM. But neither was a quiet period. The sections of political power and the church concocted false charges and so it was always under suspicion in Rome, accused of political and subversive. The Roman Curia directed against him that resulted in several cases to the "apostolic visitation" to find your way out. Could never prove anything against him that was undeniable and strong support from the work of evangelization and their struggle for justice.

"Dream of the possibility of a new society" cried the red bishop, who was nominated for the Nobel Peace Prize. At the end of his life was in Ecuador and abroad numerous honorary doctorates. " He, like I said earlier, pastoral plan conceived as the simultaneous interaction of faith and politics. For the construction of the new society, which impels us, saying "we need the leadership training, new beings committed, organized and mobilized. Considered urgent to strengthen the organizations where they exist and create them where none exist. With the conviction that "only the people can save the people" encouraged and guided the formation of Ecuarunari, a regional organization led by the Kichwa people of Ecuador, the MICH, the Indigenous Movement of Chimborazo and the Confederation of Indigenous Nationalities of Ecuador (CONAIE ) longstanding national and Latin American.

In his later years turned his fight to the need to form a multinational state to achieve self-determination of indigenous peoples, ensuring their historical rights and the bailout of their securities considered as an ancient treasure of capitalism able to redeem not only Ecuador but the entire planet. When advanced cancer in his body blew himself up for two great causes: the liberation of indigenous peoples with all their rights and because the Church is faithful to Jesus Christ and the Gospel.

"BUT YOU ARE YOU GOING TO PLANT TREES"


says his prophetic verse poem written before resigning over the age limit, the Bishop of Riobamba. At this stage of his life, Bishop Proaño began to feel overwhelmed by a deep sadness, yet a solid hope. When he had a farewell meeting with leaders Indigenous people have asked, What if the Bishop of Riobamba was no longer among you? One of them replied: "taitiku nothing would happen." Why? Monsignor inquire again, "because that's why we stayed," was the answer I calmed down a friend.

"That's why we stay" and it is true, because over the last twenty-two years of luminous presence from God our Father, Bishop Proaño remains not only concerning the struggles of the human rights defenders; Social activists, environmentalists, Christians and Christian ecclesial base communities, artists, women's, youth, seniors, children and adolescents who go after other possible world, but especially of organizations and social and indigenous movements that are going after the right path of liberation.

Like Moses, Bishop Proaño, accompanied his people to conquer the "promised land" which envisioned only from a distance ... The first great Indian uprising of 1990-Yala Abya that shook the very foundations of the Ecuadorian State constituencies - came to two years of his departure. There are those who claim that the peaceful uprising that paralyzed the country for ten days, was the work of the Bishop of the Indians who formed a generation "Indian insurgents."

The decade of the nineties in Ecuador has been fraught with protests, riots, conflicts, proposals and indigenous achievements such as the creation of the Bilingual Intercultural Education, the legitimacy of lands and territories, the ratification of ILO Convention 169, the inclusion of indigenous peoples' rights in the Constitution, and, in this decade we enshrine in the Constitution include the declaration of Ecuador as a multinational state, the Sumak Kawsay transverse axis, the rights of the Pachamama, the water human right and deepen the collective rights of indigenous peoples.

"The dreamer is gone but his dream is," says Agustín Bravo Vicar and his faithful from the Pueblo Indian of Ecuador Foundation, established by Bishop Proaño steadily follow in his footsteps and faithful to the teachings of the gospel, together with the people Ecuador Indians in their struggle to assert their rights as peoples, in building the multinational state has just begun, and in search of the birth of a church india, dream rearwardly of the prophet, can more than ever threatened by a church institution he never wanted to understand Mgr Proaño, or options, or their commitment. In short, we are committed to implementing National Pastoral Plan formulated by Bishop Proaño Indian with Indian peoples, and recorded in the probate commission legacy to our institution. We

, preventing the neglect of his memory. We try to keep updated their message through the publication of his writings and conduct of meetings and workshops at national and Latin American. In the past year and to commemorate the centenary of his birth, we have presented the Scenic Cantata "Puka Runa, Poncho revolution," which present the best of local talent and an exceptional combination of music, dance, art and poetry shows the major milestones of his life and presents his liberating message.

urges us on the current reality of indigenous peoples in times of neoliberal globalization, and we urge the reality of our blue planet to climate change, the capitalist model, consumer and predator, and the greed of transnational corporations and we handle the Taita called prophetic: "We must act before it's too late, before the ambition and greed of a few, make our planet earth in a dead moon in a cemetery space."

Until the end of his pastoral work, Mgr Proaño remained faithful to the Theology of Liberation:

• The Gospel is not only the announcement of the sky, but the announcement of a transformation of life here on Earth.

• The Beatitudes are not announcing a reward in the afterlife for men to accept their state of oppression rather than announce a change, conversion.

and paved the way for the application of Indian theology and understanding of religious pluralism.

Signs announced were those of a transformation that would not miracles, but by the action of the Holy Spirit who dwells on the poor.

His work paid off. Changed feudal relations in the Ecuadorian countryside, the Indians released from a state of shame, are organized, are ideas and mobilized. Today have achieved a presence in national life, as undisputed political and social force.

How right was the Indian who approached the car of the convoy in which Bishop entered Proaño to Riobamba to being appointed a bishop and said: "Finally Amitabha daddy." And when he arrived, had already been more than 450 years.

Madrid, September 8, 2010

Matlab 2006b On Windows 7 Theme

Shipping PROAÑO 129, Testimony of Nidia Arrobo Rhodes in the XXX Congress of Theology Part II Madrid

Monsignor Leonidas Proaño (Part II)

The objectives of this plan were:

1. Work on building the Church, from the poor and the poor, to be community, people of God, expressive sign of the Kingdom, and
2. Provide everything possible to build a new society that is foretaste of the Kingdom of God on Earth.

whole process was gone through actions and proposals, creative and prophetic as the creation of missionary pastoral teams constituted with farmers, community leaders, catechists and educators in the faith, indigenous missionaries, the constitution of the Traveling Missionary Team, Ecclesial Communities Base, the creation of the Home of Santa Cruz soon became the center where they promoted discussion of theses processors and encouraged dialogue between the sectors involved in the transformation of reality, both Ecuador and Latin America.

He formed the Pastoral Coordination Team, and defined a "new way" to be a bishop, a new style of priestly formation and new thinking on Being and Doing Church.

created the Diocesan Pastoral Institute under the guidance of American theologians undertook the organization of courses for pastoral agents and the Theological Training Center to complete the pastoral training of young aspirants to the priesthood, before resolving its management to serve the Diocese.

Thus prepared the necessary resources to address two images from that time prevailing in the Latin American Church: the Church and the Church Conservative modernized, to make way for the Village Church of God in March that is the one lived in Riobamba.

parallel with this, he worked in the Latin American process, to promote substantial changes in the Church. Was decisive participation in the meeting of CELAM in Medellín in September 1968, which allowed concrete and put in "American version" the fresh impetus of Vatican II.

The 60's was the decade of revolutionary turmoil in Latin America. There had been the Cuban Revolution, Camilo Torres, guerrilla priest, had died in combat and Che, by order of the CIA, was killed in Bolivia.

This was the process of liberation in Latin America when there was the Second General Conference of Bishops in Medellín, and its impact on this process was enormous. Based upon a recognition of reality by stating that on the continent, the situation is very painful for the presence of: illiteracy, ignorance, poverty, misery, hunger, disease, injustice, domination and slavery.

The Medellin Conference, in his message to the peoples of Latin America among other things said:
"As Christians, we believe that this historic step Latin America is tied intimately to the history of salvation.

As Pastors, we want to engage with the lives of all our peoples in the anxious search for adequate solutions to their many problems.

We believe we are in a new historical era. It requires clarity to see, insight to diagnose and solidarity to act.

In light of the faith we profess as Christians, we have made an effort to discover God's plan in the "signs of our times." We interpret the aspirations and cries of Latin America are signs that show the orientation of the plan.

Our contribution is not intended to compete with efforts solution of other national, Latin American and world, much less reject them or know. Our purpose is to encourage the efforts to accelerate the achievements, deepen the content of them penetrate the whole process of change with Gospel values.

would like to offer the collaboration of Christians, urged by their baptismal responsibilities and the seriousness of the moment. Us all to make clear the strength of the Gospel, which is the power of God.

We have no technical solutions or infallible remedies. We feel the problems, perceive their needs, share the anguish, to discover ways and collaborate on solutions. "

To develop actions for renewal of the Church, in 1969, CELAM (Latin American Episcopal Council) elected Bishop Proaño Chairman, Department of Pastoral de Conjunto and from there he organized the Pastoral Institute Traveling in Latin America (IPLA) whose fruits was scattered across the continent.

Latin America continued at a stage of ferment and social movements proliferated. It was stated that the continent of hope. But the response of power and the Empire was overwhelming. The international politics of Nixon and his Secretary of State Henry Kissinger while specially dedicated to Asia, Latin America did not fail. The democratic way to socialism opprobrious resulted in military dictatorships in the Southern Cone and Central America deepened the repression in Nicaragua, El Salvador, Guatemala to stop the infighting. The spirit of solidarity Proaño Bishop also expressed in the Latin American peoples struggle through the creation of the Solidarity Front of Chimborazo, where an entire articulated work of solidarity, commitment and support to legitimate causes.

With this same church and internationalist vocation at church stood in solidarity with Archbishop Romero, with whom he worked in Puebla. Opened the doors of his diocese for several priests and pastoral agents Salvadorans who had been threatened death, could obtain shelter, and continue training and participate in pastoral activities.

After the assassination of Archbishop Romero, with Bishop Sergio Méndez Arceo, patriarch of solidarity, founded SICSAL, entity solidarity with the people in struggle. Its main bases, Romero Committees have spread across all continents to come to Japan and Australia today.

As I mentioned, his pastoral work developed in a conservative society with a backward and landed class who rejected modernity. Feudal relations still remained in the field until shortly before the sale of livestock farms were included and the Indians. Thence to work with these objectives during the seventies, was a source of many conflicts.

"The Church of Riobamba owned considerable areas of land as heir of postcolonial systems. It was a shame. But the reality was that. " Proaño Bishop in his diocese, got rid of all the properties and purified and the face of a church, secular stained with the mark of great landowner on the basis of the plunder to its rightful owners.

And so with a clean face, could be next to the 'poorest of the poor' in their just struggle to reclaim their land rights. "

Delivery land caused a great scandal. The design of the dominant classes, private property was almost a sacred right (dear God) and attack was to destroy the morale and undermine the foundations of society. "Only an atheist can ask to destroy the foundation of society, religion and the Church" pointed with a flourish.

In support of his pastoral work, he created the Popular Radio Schools, for literacy and awareness among the Indians and that he said "It is essential to educate the people, it is essential that this education does not remain a domestication, but a man's promotion in all its capacities "

It was inevitable. Land problems soon appeared in the diocese. The landowners were protected unconditionally for Power and guarded by the forces of "order." The repressed state of the army and the police struggle of peasants for land. Only in 1974, several Indians were killed, including Christopher leaders Pajunen, 18 May 1974 and Lázaro Condo Toctezinin ranch in the September 25, 1974.

Thus the work of Bishop Proaño pastoral field inevitably passed into the realm of politics and the state could not tolerate when he defied their own structures.

maximum expression State response occurred when the August 12, 1976 the military dictatorship of the time violently raided the home of Santa Cruz when conducting a meeting for an exchange of pastoral experiences, a diagnostic assay for the American situation America and seek pastoral projections. The 55 attendees, including 17 bishops, were taken into police buses to the city of Quito and the foreigners immediately expelled from Ecuador. This was not an isolated action of the dictatorship. Soon after, the CIA would know how to act and the rule to "take care" not to riot their backyard. Those were the days when Henry Kissinger, as Secretary State handled foreign policy and personally attended to the relationship with Latin America.

Futanari Naruto Bilder

Shipping PROAÑO 128 BISHOP, Nidia Testimony XXX Arrobo Rhodes in the Theology of Madrid Congress I party

Monsignor Leonidas Proaño

Nidia Arrobo

Rhodes "I am a voice crying in the wilderness"

"All are in mortal sin and live and die in it, the cruelty and tyranny that you use on these innocent people. Tell me, what right and justice do you in such cruel and horrible servitude to those Indians? "By what authority have you waged such detestable wars on these people who were all calm and peaceful land where infinite numbers of them, with death and destruction never heard, you have consumed? How do you have so oppressed and weary, without food or cure their disease, that of excessive work and give them incur ye die, and rather, the killing, to extract and acquire gold every day? What care do you indoctrinate them and who know their God and Creator ...?
Are these not men? Do not have rational souls? Are you not obliged to love them as yourselves? Does it not understand? Does not this feel? How are you so deep in sleep so lethargic sleep? Be certain, that the state you are you can not save ... "

This is an excerpt from the sermon of Fray Antón Montesinos, delivered a Sunday of Advent 1511.
Thus began almost five centuries of domination suffered by Latin America and so we reach a situation experienced by indigenous to the third part of the twentieth century.

Leonardo Boff argues that in colonial times, the throne and the altar, the colonizer and the missionary undertook a unique project and established the new political and religious. Impero the gospel of power, not the power of the gospel. evangelizing strategy from a position of power, prevailed for centuries and still prevails in the Vatican and, to some extent, also in the other great historic churches. It is an imperial vision of the mission because the goal is to incorporate new Christians into the history of Christians in the central countries, where Christianity first penetrated.

CONTEXT:

Bishop Leonidas Proaño, as bishop was a feudal province of Chimborazo, racist, medieval mentality. Social class and the well established roles in the colony first and the formation of the republic after remained intact: the landlords were the "bosses" and the Indians "the serfs." So

was the expression of a system of domination which began with the conquest was consolidated with the indoctrination and solidified with the colony.

process in Ecuador was special. According Comblin produced independence in the mid nineteenth century "Romanized" the church against modernity. "Changed the episcopate by placing people in the same struggle that concentrated a strong conservative power, which led to a backlash liberal who later became a conservative backlash."

Ecuador dominant sectors have traditionally been very conservative and not connected to modernity. In 1963, a process driven from the U.S. Together to modify the relations of backwardness in the field was aborted due to pressure from landowners sectors. Only in the year 1968 was issued the first law of abolition of casual employment in agriculture, which allowed the Indians to keep the property tied for life to have free labor.

In this context the figure of Archbishop Proaño and quickly became a sign of contradiction: it was against an anti-century modernity. True to the method

See, Judge and Act and to define what would be his pastoral. See route began with the Diocese and found, as main problem, how bad they were distributed lands and rich church loomed as the lands he possessed, delivered by ridiculous rents to landlords.

"The people of the Diocese of Riobamba, in two thirds, was made by Indians. I found that their situation was deplorable, from every point of view: economic, social, educational, political, religious. They lived in utter misery, were the victims of contempt of the world, only 8% had gone through school until second or third grade, who are illiterate were not recognized by law as citizens, they were terribly marginalized by society and even by the Church. The fundamental rights of the people were cruel and permanently stamped on. "

was then conceived the need for action by joining the faith and politics. "You have to walk on two feet: one foot in the Fe and another in politics and one foot in the gospel and other popular organizations." With these premises, began to prepare his Pastoral Plan, including the process to the Indians themselves.

The judge would take to define the broad lines of action, establishing "a comparison between what is and what it should be, between that reality and the Plan of God" implies an attitude of deep faith and life of America, for receive God's plan and should be. For

raised face reality "acting": "... I started looking for ways to respond to major problems of the people, especially farmers. "In 1954, not yet recognized the identity of indigenous peoples and peasants were called as living in the countryside and, on the part of powers, with the desire to assimilate to other human groups who lived and live in the countryside. Without acknowledging his identity is not valued their culture, or accept its values, even worse their historical, especially the right to land. Monsignor discover, little by little, that "these" farmers are descendants of the indigenous peoples, early settlers of our Continent subjects ancestral rights.

WHAT TO ADDRESS THE REALITY?

The reality of the Indians of Chimborazo, beyond any rational possibility of understanding. Proaño Bishop defined the problem of the Indian as "complex and formidable," and it said, "no how, or want to give partial solutions." Is that from the outset clearly saw that the problem would be settled with partial solutions, or with isolated pastoral action of the Diocese of Riobamba, and running the risk of becoming welfare action.

Thus as soon as he was appointed bishop decides to depart performance dramatically "Constantine" of the Church in Latin America was based on clericalism, in collusion with power, giving priority to the temple, sacramentalism, indoctrination and proselytism ... before seeking the Kingdom of God His Justice. To control the state of affairs was set up the triangle of power: the cure, the landlord and the sheriff (representative of the State). Monsignor Leonidas Proaño

participated in the Second Vatican Council and provided on the basis of the experiences of their work in Chimborazo, with its theological insights and pastoral reflections were key to the tenets of what would the new American church.

The transforming power that the new church was with Vatican II decisively promoted the efforts of Bishop Proaño to transform the Church of Riobamba and contribute to the renewal of the Church in Latin America. "I realized that the Church must undergo a radical transformation that the bishops should make great efforts to transform a church into an image pyramid Community Church.

realized that the priests had been hoarding all the charisms in the Church, which we had become, instead of servers, rulers of the people and that the laity were called to play a leading role "

His pastoral action took place in three closely interrelated levels, awareness, evangelism and politics. They created think tanks, mission, evangelization, pastoral, etc.., Conformed with priests, religious and, above all, lay
Riobamba
The Church began to walk led by the Pastoral Plan developed with the active participation of whom were members of the team. This was part of their deepest convictions and wrote in the paper to present at the meeting of CELAM in Medellín: "... in the true Church of Christ, all are called to be active, all servers, all builders, from the moment and the fact of having been baptized. "

Adhesive Towel Hanger

Puka

Check out this SlideShare Presentation: Rune Puka

View more presentations from goya56 .

Milena Velba Images 2010

Shipping rune 127: THE FLUTE

Poem written by Monsignor Proaño and part of the Cantata Runa Puka

Character photo of Monsignor in the Cantata

THE FLUTE


so sad What music
Indian flute!
with sadness How
sister so well!
alienate my soul How

melodies and heart flood
blues!

Toca, Indian flute,
touch it, touch;
look that up are moved
the hard rock
look to your tunes
the birds
join their warbling soft
their little voices.


Look, I hear you
with joy
and gladly pass
whole day;
not want to upset me,
indiezuelo sad,
your flute fills me
sweet craving.


Indio, do not be afraid,
I am your brother,
and being born
on Indian land,
and because you
soul like mine
redeemed by Christ
with their agony;


and also because you
a distinctive
that unites our two souls
with Loop Live:
character has given you
Nature
I also I have
and sadness.


With your tunes cry
your misfortune,
why they contain
deep sadness;
cry, who have reason ,
brother, crying.


for you not announced
the sweet dawn!
lost liberty,
brother, groaning,
that crying our grief
cure and redeem.
Toca, Indian flute,
touch it, touch it,
if people are moved,
rock so hard! ...


December 30, 1927

Is There A Software Like Jib Jab

P 126: PUKA RUNE, the red man

Puka Runa, the red man

By: Margarita Laso

mlaso@hoy.com.ec

Red crosses the stage from beginning to end. Red bracelets and necklaces in red in the sun dancers weave, red on edges swollen, red lights that heat the Andean night, red on the knife of the sopranos. Leonidas Proaño are reminded, the way in Ecuador of the Indians, his defense of human rights, his priestly life on earth with eyes and heart in the hope of transformation that sheltered the poor, their indelible presence in the Chimborazo. Leonidas Proaño, born in San Antonio de Ibarra, was devoted to the training of Indians according to their school motto radio: "Education is free." And what was this liberation? Perhaps literacy in Quichua, perhaps, delivery, return of land, perhaps, people's organization. Major themes of the indigenous movement. All this reminds Runa Puka scenic cantata, presented at the Teatro Sucre few days ago. There are the Banda Metropolitan Symphony, the Orchestra of Andean instruments, the City of Quito mixed choir, dance group Muyacán Quichua, celebrating the man extending his hand poncho serene in this recall. There, orchestra, chorus, soloists and actors, César Chauvin, bass, Mariela Condo, soprano, Peter Janeta, the bocinero, Gregory Agualsaca the churero, Juan Sucui, the chubb, work this minga and settle a network music liquid .


is that it was to return to the scene in an art form that message, that life was called pastoral policy and an exceptional man. Nidia says so Arrobo.


composer with baton in front, makes use of instrumental structures that could be one of the strengths of the current city. Write, then, some parts of the cantata for soprano, bass, crawlers and trombones, which are the popular band and the Andean wind instruments.


A dreamer assembly which brings together more than 200 people and offers new Sanjuanes. In front, respect Proaño figure, facing the purpose of being part of a new building, the operator courage, love these mountains y su música como fundamento. Hay momentos intensos que lamentan el cruel huasipungo. Pero es una fiesta recordar las jornadas alfabetizadoras, la siembra, los brotes de la organización, la inmensa y profunda esperanza que plantó con sus obras este pastor. "Creo en el hombre y en la comunidad. Sueño en la posibilidad de una sociedad nueva."


Puka Runa, de Leonardo Cárdenas, alimenta nuestro cancionero pero, sobre todo, enriquece el imaginario de un mundo ilusionado y posible. Mientras, Mariela Condo despliega para el Ecuador el sendero sonoro de su talento, aquí están indios y mestizos otra vez encontrándose en este trayecto. El poncho de monseñor Proaño se eleva upon us, while his vocals this text say: "Share the dangers in battle, to live in justice and freedom, risking even their lives in love, is solidarity." That victory, Indians and mestizos, again.

Colloidal Silver Tea Tree

125 THE CANTATA PUKA Shipping RUNE Ileana Almeida (published in Diario Hoy de Quito) No. 124

The Puka Cantata Rune
Published in the Journal today 06/Junio/2010 is what is shown on the Puka Rune Cantata with the Indian People's Foundation paid tribute to its founder, Bishop Leonidas Proaño, the centenary of his birth, for the public to the Teatro Sucre warmly and sincere enthusiasm? The piece, with the help of over 170 people on stage, tells the story of the priest who was devoted to the realization of indigenous aspirations to overcome the isolation, poverty and plundering. It has the fascination exercised over him the Quichua culture, that despite the secular contempt that they have been victims have managed to preserve the sense of beauty in the souls of his people and the experience of reality as a source of consciousness. "Saving the indigenous cultures," said the Bishop of the Indians, before it's too late, because they retain the sense of community that could make sense of the future for all. " About

Proaño Bishop and the indigenous community, inseparable characters in history and in the Cantata, recreate symbolic values \u200b\u200band makes beautiful metaphors in spoken language, music, dance, singing, mime, scenery, all to tell a modern saga, which leads to understanding where it comes from true justice. The story depicts two cultures, the Quechua and mestizo, but warns the viewer as harmony in life and work of the prelate. We hear his words simple and enlightening as a backdrop, sung or spoken, sound resonates the Quichua language. The hypocrisy of the official Church, which fought both Proaño, contrasts with the humble land of the villagers work in successful choreographic interpretation. The bass voice singing in English makes a counterpoint to the purity of the soprano Quichua.

Interculturalism is possible when there is a sincere attitude in the work are recreated ancient rituals such as weaving red tape are shaping the world as legendary as he preaches the gospel of liberation theology. With business presence on stage is represented by the austere life Bishop: a table, naked beneath a dim window light. The conflict between the state and indigenous peoples, not just yet, symbolized by the murder scene of Lazarus Condo. It is a great credit to the filmmakers and performers have been internalized and show the possibilities of future projection of Quichua cultural codes with the property and demonstrate solvency in the short, too short, time allocated to them. The book has a brilliant final chorus, the symphony orchestra of Andean instruments and sing a hymn to the truth and love, in Quechua and English, while wearing white poncho Proaño Bishop, the only shield he used against the power attacks, rises to the heights to signify how real is still the Poncho Revolution.

Hydrocodone 5mg 325mg Acetaminophen

Shipping DISPLAYING PUKA CANTATA

Wgere To Get Paregoric

Shipping RUNE No. 123 LAND, LAND AND HUMANITY ... BE ONE (Part II): Presentation at the Symposium Batzibal Juana PACHAMAMA And KAWSAY

INDIAN VILLAGE FOUNDATION
ECUADOR

Established by Bishop Leonidas Proaño
fpie@fundacionpuebloindio.org

LAND, LAND AND HUMANITY ... ... JUST BE (Part II)

A Vision for the destruction of Mother Earth and Good Living from the indigenous peoples of Guatemala.

Juana Batzibal

4. The looting and its effects on Mother Nature There

advanced deterioration of our ecosystem, Mother Earth is crying. There is the presence of unbalanced periods of rain and flooding, mudslides there, the hills can not stand and fall off, rivers over their banks. And the rain cycle has changed, not like before. On the other hand the summer and dry season is also uncontrolled, with prolonged droughts. The so-called "dry corridor" is expanding. Communities in the field and do not know when to plant, plus changes have deceived seed. Crops are no longer as before or lost. This loss affects the products of peasants in the countryside. Our sacred corn no longer gives as before, the beans either. They took the opportunity to plant our potatoes, and other products from our land, because GM has brought us cheaper goods from other countries. Now we want to take our sacred corn and beans. Perhaps instead of tortillas want us to eat burgers? Where is food sovereignty? The food crisis is suffering at the community level with the loss of food quality, threatening to kill people, as more and more artificial foods consumed. Malnutrition in children will further increase and the hunger will be more apparent in large towns.

In relation to health there are new diseases such as swine fever. There is the expansion of vector mosquitoes and epidemics such as dengue and malaria. Changes in temperature also increases respiratory problems, diarrhea and parasites.

monocultures, building more dams and mining projects metallic gold, silver, copper, mercury and uranium mining as no large-scale metal such as cement, barite, and sulfur are causing destruction of our lands and territories. Are causing damage to human health, natural elements of our entire environment, not bring development to communities While increased social conflict, displace populations and further impoverishes the people. working to put a lot of attention is the shortage and water pollution. Companies such as beer and carbonated water are hoarding water sources. Who knew a decade ago that the holy water would have to buy? Experts point out that in Guatemala the rise in global temperature of two to three degrees Celsius, due to climate change severely affect the country's aquifers as expected lack of rainfall and water flows available from 7 to 30 percent. Waste and industrial waste are accelerating pollution of our rivers and lakes. The river Cuilco San Miguel community is disappearing and what remains is being polluted by the mining company. Amatitlán Lake is another example of contamination and now the Lake Atitlan, the most beautiful lake, is contaminated.

The history of vulnerability of our people had already been tested in recent years with Hurricane Micht (1998), famine in Camotan and Jocotan (2001) the storm Stan (2005). Indigenous peoples being the most affected.
We will not tire to point out that the problem is by the vision of development and progress and tax ruling you have. The anthropocentric view of it. Disasters are not "natural" are caused by the hand of capitalism that is based on individualism, competition, plunder and exploitation. Everything is looking forward to buying and selling. Climate change is the crisis of the neoliberal system of civilization, the liquidation of the planet and humanity disappear unless we act in time.

Addressing climate change generated by the neoliberal model, we believe that they are false solutions proposed. Among the false solutions are monocultures, known as REDD (Reducing emissions from deforestation and degradation) which represents colonialism forest, allowing polluting industries to the north, to buy pollution permits or carbon credits with the promise of not cutting down forests and plantations in the south, even has been called classic scam century. On the other hand the so-called CDM (Clean Development Mechanism) obtaining permits to pollute through projects in the south. For indigenous peoples are a new form of colonialism. We want a Guatemala environmentally conscious and respectful of biodiversity and culture where they develop sustainable production processes for our peoples.

Complex criminalization of our struggle reflects a legacy of dictatorial rule that involves the manipulation of human beings and nature, creating crisis through land grabbing, a crisis that is reflected in famine, repression, control, re-militarization, in persecution, murder.

But the system through the government, rather than hear the ancestral voices, which has sought to silence our voice of protest and divide our communities. Seek to silence our demand for justice assistance programs that benefit a few or with gifts and projects aimed at winning the leaders of our communities and try to buy our dignity and commodify the world view, which is the essence of life of our peoples.
5. Towards the search for solutions and climate change solutions.
With all these facts and policies, our grandfathers and grandmothers us have maintained a resistance to defend our Mother Earth, territories and natural resources. That is why our peoples and communities have raised their voices to resist because we have the clarity of what is at stake the foundations of our life and that of future generations.

Therefore, in the four corners of our country, communities and villages are rising to say: No more damage to our Mother Earth!. No more destruction to the planet!. No more evictions of our territories!. No more death to the sons and daughters of Mother Earth!. No more criminalization of our struggles!.

Along with this resistance have made proposals to the various governments, but we have only fallen on deaf ears. Before this hearing of the powerful we've had enough of making proposals that break in the wall of indifference and impunity.

We're calling to peoples and communities, organizations and groups, boys and girls, men and women, grandfathers and grandmothers to defend the dignity and sovereignty of our peoples and territories. Begin to know and deepen all practices that allow us to protect, defend and protect life, which is not unique of native peoples, but of all who live in this country.

us join forces and energies to emphatically reject the national and transnational corporations that steal our natural resources, our skills and knowledge. Our voices must speak for the recovery of our territory, free from mining, oil-free services, free of impunity and almost any company to drive pirates and legitimate and full recognition of the rights of the Life of Mother Earth as subject of rights, based on the principles and philosophical values \u200b\u200bof different ancestral worldviews.

need a change of attitude and lifestyle. Is needed paradigm shift. We must transcend the anthropocentric thinking. We must reconstruct the worldview of our peoples, based on holistic thinking of the relationship with the cosmos, mother earth, air, water and all living beings. That is, humans do not own nature, but it is part of everything that has life. There is a thought of complementarity, respect, communality, reciprocity and spirituality. We propose the "cosmovivir" based on cosmosentir the cosmosaber, the cosmoestar and cosmocimiento.

must be respected voices of the people through community consultations in good faith, to be binding because they are based in international instruments such as ILO Convention 169, ratified by the State of Guatemala, so it is national law. It is also supported by the declaration on the rights of indigenous peoples of the United Nations and other national laws.

We do not agree with the simple idea of \u200b\u200b"mitigate" or "adapt" to climate change. Justice is needed ecological and climate, that is to blame for this damage to pay for the crimes committed against Mother Nature. It is therefore important that policies to protect biodiversity, food sovereignty, water management and administration based on the experiences and involvement full of their own communities.

consider important and viable proposals from the President of the State of Bolivia in their ideas of good living, the 10 commandments to save the planet and humanity and the installation of an international court of justice to climate change.


6. Indigenous peoples in Guatemala have maintained and always keep our voice of struggle and resistance



is the time for all and all we get up, that no one remains behind the others, it is time to strengthen our resistance, to resume our self-defense measures, increase the struggles, improve coordination and unity and go resistance from the construction of a People's Power, Wake up and come to the Aurora. It is necessary to continue our path of struggle for the decolonization of our peoples and Reconstitution of being Mayab ', following the footsteps traveled and inherited by our heroes, heroes, ancestors and guided by the Kej, energy of the four pillars, the authority, the four directions.

reaffirm our conviction to fight for the defense of Mother Earth, Territories and humanity in the pursuit of balance with the cosmos, with the constant threat of neo-colonialism of transnational corporations to continue exploiting natural assets, whereas Peoples originating and labor to create wealth for economic empires.


"ALL RISE TO NO ONE LEFT BEHIND"


LAND IS NOT FOR SALE, TO RECOVER AND DEFEND!


"MAYA PEOPLES WELFARE WE WANT, SO WE SAY:


NO TO MINING. SI A LA VIDA "


Paper supported by the Latin American Meeting" Pachamama Peoples Liberation Kawsay Sumak organized by the Indian People of Ecuador Foundation in celebrating the first centenary of the birth of Bishop Leonidas Proaño. Maya of Guatemala
leader

Painless White Spot On Tongue

Shipping SUMAK No. 122 LAND, LAND AND HUMANITY ... ONE BEING (Part I): Presentation by Jane Batzibal at the Symposium Pachamama And SUMAK KAWSAY


FUNDACION PUEBLO INDIO DEL ECUADOR



Established by Bishop Leonidas Proaño
fpie@fundacionpuebloindio.org



LAND, LAND AND HUMANITY ... ... JUST BE (Part I)

A Vision for the destruction of Mother Earth and Good Living from the indigenous peoples of Guatemala.

Juana Batzibal

wind speaks of Mother Earth!

My heart beats like a great big drum, as the drums play the original peoples!

Other interrupt my heartbeat

by blood draw ill children, ambitious economic power!

My belly no longer works well, is upset by so much pollution that make me swallow!

My head nearly explodes causing pain in my body and my bones they extract the gold and all minerals!

I can not think and believe that I have bad children. Nevertheless, I try to walk, work day and night, all the time, almost no rest!

acknowledge that I have good sons and daughters to feed me, to caress me and give me smells!

why I have the confidence to be cured, recuperate, recover and reconstitute!

(Words of Mother Earth.)

1. "Urge the reconstitution of Mother Earth"

defy How many rivers? How many defy the lakes, seas, wind, clouds, forests, mountains, volcanoes, valleys, canyons ...? ... Industrial waste they do ... They challenge Junrakan spirit of hurricanes, acting in response to the cries of Mother Earth. Challenge to all living species in all of Mother Nature!

People who get offended ... It offends the spirit of mother earth, with the exploitation, extraction of chemicals, acids, poisons, and others. Offend the spirits all workers of Mother Nature and the cycles of time. Industrial litter everywhere including the space around the Earth's atmosphere! All in the name of so-called development! Those few dehumanize, are denatured and today her eyes only see "material resources" wealth, markets, consumers. Those few say they are developed and developed and create models of development and impose on poor countries. But ... sleep with nightmares and get up creating religions and armies to silence opponents. The cycles of time and Mother Nature are all broken, but not of its own, our grandmothers and grandfathers have been healing wounds, destruction, destruction, but they also have challenged those few.

balance, harmony, the interplay of all beings in the micro and the macrocosm, have been our permanent occupation, attending various ancestral forms. Today!, Now call on humanity to act immediately to reconstruction, the restoration and rebuilding of the lives of all Mother Nature, using the reconstruction and application of "cosmovivir" cosmosentir based on the cosmosaber to reestabler the cosmoestar and generate cosmocimiento. The

cosmocimiento resurgence of indigenous peoples "as a matter of knowledge be attributed solely to the humano_" knowledge is power and power is to dominate. Speaking of Cosmocimiento assume that thinks and acts an insect, a tree thought to Grandfather Sun thinks and acts as indigenous people we talk to them, they speak to us and give us your lessons. Means cosmocimiento, cosmosentir, cosmosaber es para la reconstrucción del cosmoestar, siendo la gran enseñanza para salvar al mundo. Al mismo tiempo los pueblos originarios exigimos que esos cuantos reparen todos los daños ocasionados a la vida de la madre Naturaleza.

2. La historia de saqueo en nuestro territorio comienza desde la invasión.

La invasión española fue una de las catástrofes colectivas más conmovedoras y largas ocurridas en América. Genocidio y etnocidio fueron a la par de la implantación violenta de la cultura occidental sobre las culturas indígenas. Se desarticularon los sistemas sociales de estos pueblos y se saquearon sus recursos. Con la invasión española was submitted to the indigenous people, then get the riches of his slave labor and servitude. In 1492 America had about 80 million people, of those, some 65 million correspond to the territory that later became Latin America. Century and a half later the population had fallen to 5 million, which would mean that disappeared 60 million people, or 400 thousand deaths per year.
However, the Maya remained, throughout the years, a strong resistance so that, from 1524 to 1898, have been recorded in Mayan lands, 209 uprisings and rebellions. Women were most affected by the ruthless English invasion. Al end of the battle, every battle, every town razed, women, regardless of rank, suffered the brutal impact of multiple rapes and mass of the conquerors. With culture shock imposing a single god, represented as a man, old and white before the customs and original worldview. A woman is accused of embodiment of evil, their nakedness everyday natural, since the English company came very repressive body. The grandparents of our traditional medicine healers and knowledgeable about the medicinal properties of plants were accused of witch. Deteriorated living conditions and subjected to overexploitation work as slaves and women as concubines of the invaders. In this way it became possible to miscegenation, which was not the product of a conscious and voluntary act of building a new world, but the result of massive and violent sexual assaults committed against indigenous women.
The English moved to America for its culture of discrimination and subordination. Transferred diseases and infections. English rule changed the fate of indigenous peoples, because not only subjected to looting and plundering of their wealth, slave labor and servitude, but their structures were moved backward in Europe, to the colonies.

3. The story continues ...




From the English invasion, the colony to the present day, history has been full of government intervention and foreign companies. The looters are those of the past but now called the World Bank, International Monetary Fund and mining companies, oil companies and others who seek appropriate today Mother Nature. International agencies and corporations are descendants of the ancient looters of our country, are responsible for dictating the policies followed by the various governments, such as free trade outdated for the Americas and Association Agreement with the European Union, not are only agreements comerciales que pretenden abrir mucho más las puertas de nuestro país a las empresas transnacionales para que se adueñen de nuestros bienes naturales. Esas medidas únicamente aumentan la pobreza, la desigualdad y la injusticia. La amenaza entonces es con la explotación minera y petrolera, hidroeléctricas y la construcción de mega proyectos turísticos, la expansión de los monocultivos como la caña de azúcar o la palma africana y la apropiación de las riquezas naturales, que por generaciones hemos cuidado. Las empresas están desarrollando un nuevo despojo organizado y ejecutado por terratenientes y empresarios nacionales y transnacionales.
Son los Tratados de Libre Comercio y los mega proyectos los que destruyen ecosystems, generate poverty, hunger, migration, crime, violation of rights of Mesoamerican and especially indigenous people, and exploit cheap labor. But are these, together with the lack of food sovereignty, threatening the health of people poisoning the soil, plants and people, encouraging multiple diseases. And is that health is a fundamental right of peoples and not a commodity. Even more, we believe that health depends on the health of the Earth.

must recognize that the struggle of indigenous peoples has also been historically and has had several moments in which the power of the wealthy and foreign nationals have been rejected, during the Indian uprisings like that of Athanasius Tzul and hundreds of others, during the Revolution from 44 to 54 time of the first Agrarian Reform which was later annulled by the rulers paid by the gringos who removed the Jacobo Arbenz Guzmán power and also with the great uprising of peoples and communities that developed with the Popular Revolutionary War ended with the signing of the Peace Accords.

Brown Snot Discharge Before Period

Shipping No. 121 PUKA RUNE Cantata in honor of the commitment to liberation of Bishop Leonidas Proaño











ECUADOR INDIAN VILLAGE FOUNDATION
Founded by Bishop Leonidas
Proaño Ruiz de Castilla and Sosaya N26-92 - Section 17-03-16A

Telfs. 593-2-2529 361; 593-2-3200-968;

593-2-2235-098 Email: fpie@fundacionpuebloindio.org; fundacionpuebloindiodelecuador@gmail.com

Website: www.fundacionpuebloindio org.

Quito - Ecuador

PRESS RELEASE:

Indian Pueblo Foundation of Ecuador and the Sucre National Theater Foundation will present this month of May, Scenic Cantata PUKA RUNE, Poncho revolution, Cantata multidisciplinary produced on the initiative of the Indian People's Foundation Ecuador's tribute to the commitment

Cleanup

Bishop Leonidas Proaño

to commemorate the first centenary of his birth.

The book claims the life and thought of the most illustrious defender of human rights of the poor and indigenous peoples of Ecuador and in three consecutive events pastoral message, political and social Monsignor Leonidas Proaño, prophet of the poor , bishop of the Indian national symbol of Ecuador character and historical reference for Latin America.

As the seeds in the soil, the Rune Puka Cantata shows the process that makes them strong tree and sings to the wise Mother Nature will then ver el fruto, en el compromiso firme y renovado del pensamiento de Monseñor Leonidas Proaño que florece y anuncia la Palabra de Dios en la palabra del ser humano íntegro.

En tres actos consecutivos, la música va preparando el tejido con sus timbres y matices kichwa, ancestrales y modernos, occidentales, con los que la danza urde la trama que soportará las fibras más íntimas de la voz coral y la voz protagónica, responsables de los hilos de color. En la Cantata, el Obispo de los Pobres está semi presente y su alter ego, una tejedora del pueblo, conecta sutilmente el sencillo rincón donde hace años él reflexionaba, con la realidad más inmediata, el hoy. Orquestas, coro, soloists, dancers and actors give them also their ability to drive, working together, with their tenacious minga weaving a red poncho Rune Puka command was Proaño for the Indians and the poor, for the restless and rebellious past and those of today, as always.

composition and musical direction are the responsibility of Maestro Leonardo Cardenas, the libretto and stage direction of "Teatro del Barrio" Creation and choreographic direction: the Maestro Paco Salvador, and Executive Producer: Nidia Arrobo Rhodes. In interpreting

be the stellar performance of the soloists and Cesar Mariela Condo Chauvin, of the Pedro bocinero Janeta; churero Agualsaca Gregorio, and Juan Sucui cachero of Chimborazo; of actors Maria del Pilar Váconez and Patricio Guzman of the Kichwa MUYAKAN Dance, Mixed Choir City of Quito, the Andean Instrument Orchestra, and Banda Quito Metropolitan Symphony.

The presentation of this work multicisplinaria be held at the Teatro Nacional Sucre: on: Wednesday 26 May at 14h30, Thursday 27 and Friday 28 May at 10h00 and on Saturday 29 May. 20.30. And in the spirit of the bishop of the poor, the input is provided free of charge.

Director: Nidia

Arrobo Rhodes, Executive Director