Clear Discharge At 7 Weeks Pregnant

P 110: Centennial Chronicle

"TREES ARE THE Semb" (I).


Chronicle of a Utopia with Bishop on the horizon
Proaño





A native peoples of Aby-Yala

of yesterday, today and tomorrow,

worshipers of the sun as a source of life and first

environmental history, in memory

cosmic experience

shared brotherly-sisterly

27 to 31 January, forever in my memory

and in my life, with respect and gratitude.

Juan José Tamayo &
The Church is primarily responsible for the oppression of indigenous peoples.

"There are trees you sow. " This is a beautiful verse of the poem he wrote Leonidas Proaño the March 4, 1984. Four years later at age 78 died leaving a will orally to his closest colleague Nidia Arrobo Rhodes, who, against all odds, has assumed the beautiful and daunting task of keeping alive the memory of the bishop of the Indians of Chimborazo, the all the Indians in Ecuador,

all Abya-Yala Indians, and with them, all the wretched of the earth and turn his inheritance liberating. A testament to pain, dramatic, bitter, uncompromising triumphalism, which points the finger at the church itself responsible of oppression experienced by indigenous peoples. Taita Proaño expressed in this manner shortly before his death:

"Nidia, I have an idea, an idea comes to me, that the Church is solely responsible for the oppression of indigenous peoples ... What a pain ! What a pain!. And I'm carrying the weight of centuries. What a pain! What a pain! ".

He, who both fought for the dignity and rights of indigenous peoples and Mother Earth, he who handed out hundreds of hectares belonging to the diocese of Riobamba in indigenous communities, specifically he wanted to carry that pain, with the weight of centuries as did the Servant of the Lord of Song of Isaiah, who Taita Proaño was the most lively and authentic embodiment. Remember the song first? Let's read it together all the trees and scattered by our people:

"I have put my spirit upon him dictate the law of nations. Do not shout or raise the tone. And will not hear his voice on the street. A bruised reed he will not leave and will not turn off dim wick. Justice will be done fairly, not faint or be broken up in the ground to implement the law, and conform their instruction Yahweh islands ... I have called you in righteousness, and you hand, you together, I have intended alliance of people and light to the nations to open their eyes to the blind, to remove prisoners from the dungeon, to open our eyes to the blind. To get the jail inmates and the prison to those living in darkness "

(Isaiah 42,1-4.6-7).

The inter-identity as a new way of affirming our identity

The figure itself and the lifestyle of Monsignor Proaño and Indians with whom he shared his fate, Sumak Kawsay (either live, life fullness, which has little to do with living better or go to the good life) respond to the description of the Servant of Yahweh make the fourth Canto of Isaiah:
"Who gave credit to our news (the Sumak Kawsay) grew as a sapling before him, as a result of arid land. Appearance and had no presence, he saw and did not look like we could estimate. Despised and rejected, to be sorrowful and sick ... nobody. Yet it was our infirmities that he bore, our sufferings that he endured "(Isaiah 53.1-4). To celebrate the 100th birthday of Proaño met in Quito, from 27 to 31 January 2010, 250 trees planted by him throughout the World. Trees that have failed or be killed by Hurricane of globalization, and the current devolution of churches, nor by political fundamentalism (religion of the Empire) or by economic fundamentalism (religion of the market) or by cultural fundamentalism (religion of the West). We were, are, trees of all peoples and nations of Abya Yala, Haiti also present in our memory through the effective solidarity in several countries in Europe, North America, Africa. Each with our own sap, indigenous to our branches, our roots, our own names.

None of the trees there had called for Taita Proaño to give our deep roots, our identity shaped from centuries and millennia. Yes, roots and identities were all in communication and harmony, convergence and harmony with other roots and identities, to weave the international network identity, which is our true identity. So we made our Sygmunt Bauman's words: "Identity is like a mosaic that is missing a tile." The inter-identity is the true identity of the people, the original and ancestral and subsequently emerged.

interdependence and intercommunication, fraternity and sorority, inter-human solidarity and the cosmic was what kept us together to men women, people and nature over the last five days of January at the Universidad Andina Simón Bolívar in Quito. For what purpose? What purpose? To commemorate the anniversary of the "resurrection" of Bishop Proaño, bishop of the Indian symbol of resistance against capitalism, the dormant consciousness alarm, popular educator YCW following the method of "see, judge and act" and the pedagogy of awareness of Paulo Freire, a prophet who denounced the structural injustices and announced a new egalitarian society, poet and singer of solidarity and hope, "the Pucahuaico finch" as he calls the singer Ataulfo \u200b\u200bTovar, the most universal, while the most local of all Ecuadorians.
The legacy of the bishops, prophets, against ecclesiastical involution



involution are times of the Church, better church, and we can not squander the legacy bequeathed to us by the bishops, prophets that have been Abya-Yala Over the past forty years, Helder Camara, Manuel Larrraín, Sergio Méndez Álvaro, Samuel Ruiz, Oscar Arnulfo Romero, Paulo Evaristo Arns, Antonio Fragoso, Silva Henríquez, Aloys Lorscheider, Pedro Casaldaliga, Angelelli, Gerardi, Leonidas Proaño many of them dead and other emeritus. We have a historic responsibility towards them: continue the work started, but not as mimetic, but creative, each in its place, at the time, in their community, their culture, their religion, their political activity, to respond to new challenges posed by neoliberal globalization, including those it excludes. The bishops cited Abya-Yala and others who have walked the same path are, as named Joseph Comblin, the new American church fathers who laid the first stone of the Church of the poor and opened a new social teaching service excluded. They
implemented a new model bishop away from the pure administrative and committed to liberating and consciousness-raising evangelization political means. Yes, politics as mediation necessary to realize the Kingdom of God in history. So the Archbishop Proaño indictment of politics, far from being an insult, it was a compliment, a compliment, as evidenced by the title of one of its most emblematic books: "Awareness, evangelism, politics." We, the trees planted by the bishop of the Indians, not considered an insult to political action. Quite the opposite is our badge of honor. Christians and Christian Frei said bettter in his lecture, we are followers of a convicted politician. If we did not make policy, we would deviate from the path of Jesus of Nazareth. But what policy? The Kingdom, not the Empire, Jesus of Nazareth, not of Caesar, the beatitudes, not the rich young ruler, that of Lazarus, not the rich man, that of the alter-globalization, not the neoliberal globalists,
Those bishops were all friends and often Taita Proaño hosted at the residence of Santa Cruz, where he once arrested and imprisoned. No human endeavor can succeed, says the Dalai Lama, leader of Tibetan Buddhism if it is not based on friendship. Friendship, mutual trust, faith in a project, a commitment to make it happen: those were the foundation of the collective work of the group of bishops that their friendship had been forged from the Conference of Medellín (Colombia) in 1968.
They all had a common set of values \u200b\u200bthat turned them into a living community and other distinguished colleagues in the episcopate, perhaps with the best will be limited to be "servants of God." First and foremost was the freedom that brought overcoming the fear of political repression to which they were subjected by the military dictatorships and authoritarian governments of their countries, and resisting against threats to ecclesiastical penalties they suffered. The second was the option for the poor, which resulted in the complaint of unjust structures and its transformation, work for peace based on justice and the location of the marginalized in the center of their concerns. The third was the persecution by the political and institutional Church itself in its various forms: they were accused of being communists by the powerful, "bad bishops" by the self-styled Catholic, to sow division in the Church, the struggle to defend class. He remembered Archbishop Helder Camara: "If I feed the poor, say they are a charitable person, if you wonder why there is poverty call me a Communist. " The fourth was ecumenism with other Christian churches, religions and social movements that sought ecumenical understanding and agreement in doctrine, ritual, morality, but in the common territory liberating action. ---


Juan Jose Tamayo is the author of liberation theology in the new political and religious


(Tirant Lo Blanc, Valencia, 2009).


Email: juanjotamayo@gmail.com

Arrobo