P 111: Centennial Chronicle II
TREES ARE WE SOW II Sunday, February 14, 2010
Preparation H And Saran Wrap Method
Bishop
The subversive memory of the victims
The centenary of the birth of Bishop Leonidas Proaño (1910-1988) could not pass unnoticed. And not because we honor a hero of the homeland, or to put in a niche, or declare a servant of God, blessed or saint. Nor do homages and sing paeans of person. Fewer still hold funerals for his soul. None of those things he liked in life. Much less after his death!
Why, then, the effort so determined, so enormous effort and dedication Foundation's generous Indian Village of Ecuador, Nidia, Nelly, Emperatriz, Leonardo, Gabicho, Patricio and Germain; of Solace, Olga, Lucia, Victoria, Vivian, Cecilia, Miriam ... Why the invitation to indigenous communities throughout Abya-Yala, social activists, leaders of indigenous peoples, basic ecclesial communities, social movements, civic organizations and human rights, theologians, people and organizations in many countries?
Major Archbishop options Proaño The answer is simple: to remember the way through the story of a man who left his mark, to remember and make the long journey that he made during the fertile seventy-eight years of his life each in our place but open to the world, to learn and practice the lessons he gave us his life, to follow his example creatively. Humans are forgetful. We have a very selective memory. We tend to remember the deeds of heroes, many of them in the social imagination not reality, and how many people forget and people refused to follow the triumphal march of progress. Then delete it from our memories to those who chose to accompany that progress left behind and everyone decided to fight for lost causes, knowing that it was not easy to win. It is most gratifying to recall those events and those to take the side of the victors, whom we call "heroes"-at the expense of the losers-those who believe losers or failures, and forget about them. Human memory tends to recall the progress of Western civilization and forget the "state of exception" in which indigenous peoples live precisely because of these developments. 
most widespread disease in Western civilization is amnesia, which is necessary to deal with medicine: amamnetic reason, focusing on the memory of the victims in the narrative of their suffering and the restoration of their dignity. But not the memory that looks back fondly believe, with the poet Jorge Manrique, that "the past was any better." Neither the memory that considers the past as the ideal time to repeat and imitate. Neither the memory lazily takes refuge in the "already been" or happened to be repeated in the present without providing a shred of creativity to what our ancestors did. It is the memory of the past as catering, or as passive contemplation of the eternal ideas in the manner of Platonic anamnesis. It is, rather, the memory subversive to the established order of old, which is reproduced in the present, the memory that brings down the standards of key evidence, sabotage structures considered respectable, well-grounded, preventing reconciliation precipitated with the facts, free of the mechanisms of the dominant consciousness and its abstract ideal of emancipation and has a strong future content. Memory is dangerous, that looks to the past to seek justice for victims and challenges the dominant canons of evidence. It's critical look at the last to disagree and say "no." It is, finally, the memory you think the future not as a continuation of the past wearily, but imaginatively as emergence of new, in the best biblical tradition: new heaven and new earth, new creation, messianic, hope, promised land, etc. . That was the memory that we activate the Taita Centennial Proaño from 27 to 31 January 2010 in Quito and Imbabura.
The memory well understood in those days became a source of action historically liberating. History understood as a story of suffering made memory retains the form of "dangerous tradition." The destruction of memory is a typical measure of totalitarian rule. When humans are removed from the memories and dreams, he began his state of slavery. 
most widespread disease in Western civilization is amnesia, which is necessary to deal with medicine: amamnetic reason, focusing on the memory of the victims in the narrative of their suffering and the restoration of their dignity. But not the memory that looks back fondly believe, with the poet Jorge Manrique, that "the past was any better." Neither the memory that considers the past as the ideal time to repeat and imitate. Neither the memory lazily takes refuge in the "already been" or happened to be repeated in the present without providing a shred of creativity to what our ancestors did. It is the memory of the past as catering, or as passive contemplation of the eternal ideas in the manner of Platonic anamnesis. It is, rather, the memory subversive to the established order of old, which is reproduced in the present, the memory that brings down the standards of key evidence, sabotage structures considered respectable, well-grounded, preventing reconciliation precipitated with the facts, free of the mechanisms of the dominant consciousness and its abstract ideal of emancipation and has a strong future content. Memory is dangerous, that looks to the past to seek justice for victims and challenges the dominant canons of evidence. It's critical look at the last to disagree and say "no." It is, finally, the memory you think the future not as a continuation of the past wearily, but imaginatively as emergence of new, in the best biblical tradition: new heaven and new earth, new creation, messianic, hope, promised land, etc. . That was the memory that we activate the Taita Centennial Proaño from 27 to 31 January 2010 in Quito and Imbabura. In commemoration of the centenary did memory of the most important Proaño Bishop over his life and which I summarize in the following
Option by poverty and poor
fundamental option Proaño Bishop was certainly poverty. Born poor, lived poor. Poor died. Poverty is the only legacy he left us. Poverty as a gift and value, lifestyle austerity, indigence as reality inherent in human beings, sharing and embodiment. The testimony of Leonidas Proaño is light on the subject: "Poverty! ... It is also a gift. 'Blessed are the poor'. It is a gift that always comes to be aware that we are poor. Whenever we get men to be aware of our congenital indigence " Why put poverty as a value? Because through it we can live in freedom from restraint and consumerism. "I knew, as all the poor, which is suffering from need and hunger. But I also learned to endure hardship without complaint or jealousy. "
option for indigenous peoples
The more radical commitment assumed Bishop Proaño, its founding experience, which gave meaning to his work as bishop was the defense of indigenous rights. Commitment that earned him no sacrifice, no effort. It was something spontaneous, natural because it had sucked. He had learned from their parents to treat indigenous people, marginalized in the country, as people, to welcome them as equal in dignity, respect and recognize their rights. His testimony sheds light on how to relate to them:
"Both my father and my mother had a great appreciation for the Indians. Seemed to find a special joy in talking with them and serve them. That same instilled in my mind, conversations and reflections. For example, when we found that Indians were the subject of scorn, ridicule, exploitation of others, made me see the evil of such behavior, saying that they were also children of God and brothers. They came to teach forms of treatment in gestures and words that had to use every time I came in contact with them. "
comes to saying "that love and respect for the poor, particularly indigenous people, became part of my own experience." This expression reflects abundantly clear identification of Taita Proaño with indigenous peoples to become one with them. And it was during his years as a priest and bishop dedicated to the cause of liberation of indigenous people, to be known worldwide as "the bishop of the Indians." Following the method YCW see-judge-act Proaño found that two thirds of the Diocese of Riobamba were indigenous and discover their deplorable economic, cultural, political, social and religious education. "." 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 these people were cruel and permanently trampled. " Riobamba
The Church owned large tracts of land as heir of postcolonial systems. Proaño response to the situation of structural injustice that lived Most of the people was the struggle to give land to indigenous people, the solidarity with their struggles and free delivery of hundreds of acres owned by the Church to families who formed cooperatives promoted by the Church itself, to shed all their properties.
His option for the poor resulted in commitment to the liberation of indigenous peoples from their arrival as Bishop of Riobamba. In 1972 gave rise to the Ecuarunari, Indian Awakening Movement of Ecuador. In 1987 Congress appointed him Honorary Advisor of Indian Affairs and helped formulate the "Draft Law of Indigenous Nationalities." Shortly before his death, Monsignor Proaño created the Indian Pueblo of Ecuador Foundation, which organized this event commemorating the centenary of his birth. Responding to an expressed desire of his was buried in Pucahuico indigenous community of San Antonio de Ibarra. Man
word, a word, of commitment, one commitment, of deep convictions, strong options. Person responsible for his actions, but also partly responsible for the five centuries of injustice to the Indians of the complicity of the Church in such injustice. So demanding was self-Taita Proaño. The theologian José Comblin, who knew Bishop Proaño, lived with him and accompanied him theologically for twenty years, has left evidence of their dedication, tenacity and passion in fighting for the rights of indigenous peoples as historical translation of the cause of justice "What most impressed me was his Proaño Bishop righteousness and purity of heart. He was a man of one word, one commitment. Since his arrival in the Diocese of Riobamba was passionate about the cause of indigenous peoples. For him the cause of the Indians of Chimborazo and Ecuador was the embodiment of the cause of justice. He was responsible for the five centuries of injustice that Indians were victims; felt complicidad de la religión y de la Iglesia en su opresión. Quería dedicar su labor de evangelización a la reparación de aquella injusticia histórica”.
Opción por la Pachamama
La experiencia de la compasión, de la misericordia y de la solidaridad fue la que marcó la vida de monseñor Proaño. “Sentir como algo propio el sufrimiento del hermano de aquí y de los de allá, hacer propia la angustia de los pobres… es solidaridad”, escribía en Asís (Italia) en diciembre de 1983 en un bello poema titulado “Solidaridad”. Su solidaridad nunca fue sectaria, no se encerraba sólo en las causas más cercanas, knew no bounds. Addressed all human beings, but especially the most vulnerable groups and individuals. As bishop, it seems that their behavior in people who have had to be that of the priest and Levite in the parable. But it was the Good Samaritan, considered a heretic by the Jews.
However, his compassion transcended people and extended nature, the earth, Pachamama. The same who believed in man and in the community as a leaven of social transformation, loved and respected nature that was in him. Nidia and Nelly Rhodes Arrobo ecologically sensitive describe the love and respect for Leonidas Proaño more Moreover, his identification with the land, water, animals, plants,
"He lived to the rhythm of nature in the hours of sleep, food and work ... were fed the products of the earth, prepared for more easily. Maintained their health and treatment of disease by natural means: clay, water, plants, animals, massage, were his medicine. In contact with nature regained strength. The apricot tree patio Episcopal House saw the process of your life, sometimes with flowers in wonderful projects, sometimes dry as the branches that have lost their leaves, but each year with abundant fruit. In the poem dedicated to Mother Earth decision expresses nothing more than "land, without vain pretense, without complaints, without envy." Trees planted thousands of trees, and the CEAS, planned and executed a plan to reforest the province. " Therefore, his program was "back to basics to redeem life." There is no redemption outside the Pachamama, the Earth, of Nature. To achieve the full release is necessary to return to nature. That is the source, the source, the origin of life. Nature can live without us. And indeed lived without us for billions of years. We, however, can not live without it. The environmentalist attitude Proaño is beyond doubt.
Option for liberation and the fight against captivity
Proaño To Bishop's history captivity and liberation. Captive, yes, especially the history of Ecuador, who was then a high percentage of illiterate people, especially the history of the province of Chimborazo, the highest level of illiteracy in the country, as most of the indigenous population had not gone to school. Captivity was also his life to identify with the suffering of the history of his people. He himself lived firsthand the experiences of the prison along with other bishops and António Fragoso, Candido Padin, Sergio Méndez Arceo, theologians such as Joseph Comblin and lay counselors and Pérez Esquivel. This was the month of August 1976, a period of military rule in many Latin American countries, also in Ecuador. A large group of bishops, theologians and lay advisers had met in the Casa de Santa Cruz of the Diocese of Riobamba to study the ideology of national security and respond to the anguished question raised years ago Archbishop Helder Camara: "what have you Medellín done? ". Ecuadorian soldiers stormed the military dictatorship in the Santa Cruz House meeting and arrested the Bishops thought they were guerrillas and accused of political conspiracy. It was an unprecedented event. Almost all the bishops present were tagged in their respective countries. Heavy diplomatic pressure forced the release in just 24 hours. The foreign participants in the meeting were forced to leave the country.
But Monsignor Proaño problems did not end with military repression. Shortly after, he was subject to strict control by the Vatican Church, who sent to the Diocese of Riobamba an Apostolic Visitor to detective acted as the bishop of the Indians.
precisely because he lived with the Indians the dual experience of captivity - the political and ecclesiastical, "Bishop Proaño opted for liberation. And he did according to the pedagogy of awareness through an educational process slowly but surely popular with the creation of the Popular Radio Schools and the Center for Studies and Social Action (CEAS) for the entire province of Chimborazo. The Radio Schools contributed greatly, as acknowledged by the Proaño, the awakening of the indigenous people of a dream of centuries. The aim was to follow a process of awareness to help out the naive and intransitive consciousness, through active and transitive consciousness, to reach the critical consciousness and transformative that lead to political engagement. Many were the indigenous communities of Chimborazo, the rest of Ecuador and other countries Abya-Yala that followed the methodology and became aware of their dignity and they all became subjects of their history and their village leaders. The objective of the CEAS was the socio-economic research of Chimborazo and the promotion of cooperatives.
option for the community
The experience of poverty was to Proaño the place to live the community, to practice solidarity, fraternity to learn, to feel the friendship. This was acknowledged, lived it and made: "I learned what is the simple brotherhood among the poor implementation of a generous and sensitive between neighbors. The poor feel almost spontaneous solidarity with other poor, with all the suffering. Also the friendship is a gift and this gift comes with a message (Mt 25.34-40). The rich get selfish. The beginning of the base communities in Brazil is due to this popular philosophy, the philosophy of the poor ... poor you live more easily with a Community. "
The Second Vatican Council (1962-1965), in which he participated as a young bishop, he helped found the Community dimension of the Church. From the conciliar texts took awareness of need to radically transform the Church renouncing their pyramidal and assuming its European dimension. And with awareness, self-criticism: "I 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 role predominant. " But the relationship Proaño-Vatican II was bidirectional and mutually fruitful. As recognized Houtart, the Bishop of Riobamba, along with other Latin American bishops, as the Chilean and Brazilian Larraín Manuel Helder Camara, contributed much to the renewal of the Church that put in motion by Vatican II. And he did from his pastoral experience embodied in the world of the poor. Not a few of the changes he made in his diocese to the Vatican II came forward, were endorsed by him and joined the Pastoral Constitution on the Church in the Modern World (Gaudium et Spes). So let's be simple local experiments to become experiences undertaken by the bishops of the universal Church.
Your participation in the Episcopal Conference of Medellín (Colombia) in 1968 contributed greatly to change the course of the Latin American church and guide it along the path of liberation. Immediately after the Second Vatican Council, Bishop was one of the Proaño pioneered the implementation of basic ecclesial communities. And the community structure of the Diocese of Riobamba decisive influence on the centrality of the Medellin documents recognize the basic ecclesial communities as a way of structuring, organizing principle of the Church, privileged place for evangelization and promotion channel. "The experience of communion has been called, the Christian must find their 'community base': that is, a local community or environment, which corresponds to the reality of a homogeneous group, and having a size such that allow the personal fraternal among its members ... It is, therefore, cell structuring initial focus of the Church and evangelization, and now primary factor for human advancement and development. " The ideal expressed so clearly in Medellín had already come true in the diocese of Riobamba in the home of Santa Cruz, wonderful experience of community life for almost thirty years forged from a deep and genuine friendship, which is essential for life and pastoral community, not without difficulties and had to overcome conflicts that had to sustain.
Option for evangelical spirituality in following Jesus
Spirituality of following Jesus of Nazareth the Christ Liberator was the daily food for Proaño Bishop commitment to the poor. His compatriot and brother in the episcopate Basin Fray Luis Alberto Tobar, Archbishop of Cuenca (Ecuador) defined it as "a non-cloistered contemplative." He continued: "Arguably, his shyness, his simplicity, and rustic primitive humanity has cloistered. It's true. But his courage, his apostolic passion of a lover of truth, which emanated from himself and left with what he had given contemplation ... The way to appeal Proaño throughout the Gospel was his revelation of a permanent state of reflection Gospel. The attitude of a Christ-Proaño, es decir, del apóstol- era de atención al Padre” .
Era la suya una espiritualidad evangélica, cristológica, comunitaria y eclesial: “Para que el hombre cambie –escribe en 1977-, es necesario vivir la Teología. En otras palabras, es necesario vivir el Evangelio. Es necesario experimentar a Cristo. Es necesario experimentar a Dios en Cristo. Es necesario experimentar a Dios a través de Cristo. Es necesario experimentar esta vivencia entre varios, entre los discípulos de Cristo, en el seno de lo que llamamos Iglesia en su sentido más concreto” .
Opción por la diversidad cultural y el pluralismo religioso
Monseñor Proaño fue especialmente sensitive to cultural diversity and religious pluralism. "There was a bishop. It was an Indian among Indians "and Ana Maria Guacho defined, Proaño collaborator since 1982 in the Indigenous Movement of Chimborazo. His immersion in the religious traditions of indigenous cultural helped to relativize the Roman Church embedded in the Western tradition and to appreciate the liberating dimension of indigenous cultures and religions as sources of wisdom, ways of salvation, liberation places and spaces of rich symbolism. Their thinking, their way of life, their pastoral duties and their world is characterized by pluriverse recognition of religious, ethnic, linguistic and cultural as undeniable historical fact, such as value enhancing and richness of nature, humanity and religions to grow.
Juan Jose Tamayo is secretary general of the Association of Theologians John XXIII and director of the Department of Theology and Sciences of Religions at the University Carlos III of Madrid. His latest book is related to the theme of liberation theology in the new political and religious (Tirant Lo Blanc, Valencia, 2009: e-mail: tlb@tirant.com; http:www.tirant.com; virtual library: http://www.tirant.es)
1.Leonidas E. Proaño Villalba, I believe in man and community, Desclée de Brouwer, Bilbao, 1977, p. 14.
2.Ibid., P. 17.
3.Ibid. 4.Leonidas
E. Proaño Villalba, 500 years of indigenous marginalization. Speech at the Bruno Kreisky Foundation, Austria, on the occasion of the award which was awarded for his advocacy of human rights in 1988. 5.Cf.
The excellent story of Nelly and Nidia Arrobo Rhodes, "Monsignor Leonidas Proaño, biographical notes," in Nelly and Nidia Arrobo Steal (compiler), are the trees you planted. Testimonials Monsignor Leonidas Proaño, Ediciones La Tierra, Quito, 2008, p. 27-28. Nidia
Arrobo 6.Nelly and Rhodes (eds.), oc, p. 55. 7.Cf.
Leonidas Proaño, Awareness, evangelism, politics, Follow Me, Salamanca, 1974. 8.Leonidas
E. Proaño Villalba, I believe in man and in the community, oc, p. 14 and 18. 9.Ibid., P. 83. 10. "Pastoral de conjunto", Records of Medellin, n. 10. Nidia
Arrobo 11.Nelly and Rhodes (eds.), oc, p. 189. 12.Leonidas
E. Proaño Villalba, I believe in man and in the community, oc, p. 101.
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