Il modulo deve essere spedito entro i termini sotto riportati agli indirizzi italyandil istanbul. Informazioni pratiche:. Spesa di viaggio, vitto ed alloggio sono a carico dei partecipanti. Date importanti:. Comunica di accettazione. Pubblicazione del programma del convegno. Comitato Organizzatore:. Comitato Scientifico:. Cristina Perissinotto, University of Ottawa Prof. Alberto L. Maurizio Tani, University of Iceland.
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Eleven percent of the participants represented a continent whose Catholic population accounted for 4. Jean Zoa, archbishop of Yaounde Cameroon since , highlighted the value of human dignity. This was a noteworthy event in a context marked by difficulties encountered by missionaries in independent Africa.
It was the dawn of an era for missionaries, who faced new political situations arising from the ashes of colonialism but also inescapable problems. During the s, the missionary presence and the future of African Christians were affected by violence and persecution.
It also provides a new vision and perspective of missionary activity. With regard to foreign affairs, there was increasing attention to the processes of independence, such as in Algeria and to the Congolese crisis in , with the massacre of Kindu, where thirteen Italian airmen working for the United Nations were killed. The most emblematic case was that of the Combonian Missionaries of the Heart of Jesus, heirs of Daniel Comboni, who were entirely devoted to Africa.
This was reflected by the magazine Nigrizia , which reported on events including the increase in the number of African episcopates. In May , attention focused on the tragedy of apartheid in South Africa and on the massacre carried out by local policemen against black demonstrators in Sharpeville. At the meeting, Africa was analyzed from a perspective of equality. One of the issues was to face underdevelopment and support efforts to reduce the gap between Africa and Europe, renewing the perspective opened by the Treaties of Rome in with the European African Association.
There they discussed political, social and religious transformations in the new Africa and the emerging role of Catholic laymen. Amidst the issues faced by Catholic missions in the post-council period, the martyrdom of missionaries who were persecuted or killed in the processes of independence remained and was dealt with not only as an example of faithfulness to the Gospel message but also in relation to missionary-relevant aspects, namely as a means of evangelization.
Expelled from Sudan in during the civil war, when Southern Christian fringes of the army fought against Northern Islamic forces, the four missionaries were sent to Congo to establish an early presence of Combonian missionaries. Abbot Attanasio Joubert, the son of a Breton man and of an orphan hosted in the Mpala mission who become priest of the diocese of Kasongo, died along with the four.
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One of the few Combonian missionaries remaining in Sudan, the Sudanese priest Barnaba Deng, was murdered by the national army in August in the first civil war between the North and the South. This context also accommodated the figure of Giuseppe Ambrosoli, a Combonian doctor known for his work at the Kalongo hospital in Uganda from to His work became a benchmark for central East Africa as a whole, and in he was awarded the Doctors Mission Prize, established by the Carlo Erba Foundation.
In Kalongo in the late s he personally experienced the issues of famine, reporting the ineffectiveness of Western policy to support developing countries over that decade and calling for the development of more suitable economic strategies at the global level.
There was a lively debate on African decolonization. The Catholic Church also was present in other international contexts, such as the foundation of the African Asian Bandung movement and the Non-Aligned Movement. In the s, AIFO not only fought leprosy, but also committed itself to international cooperation projects, offering partnerships to missionary congregations, social and community movements, public administrations and educational institutions.
He therefore remained isolated and was not able to play an institutional role in the nascent Italian Republic. Nevertheless, from the end of World War II until his death, he was involved in a number of important areas: religious, civil, social and political. Additionally he became the most important exponent of nonviolence in Italy. In particular, he organized the creation of associations, groups, magazines, national events, public meetings, seminars and conferences.
In , he arranged the first meeting on religious problems at that time. Representatives of different currents of religious, political, social, religious scholars, and free researchers were involved. With this conference, he wanted to examine the Italian situation and to find a synthesis between social and religious life. In , he held a second seminar, always with the same issues. In the same year, he also held a third symposium. As a result of these important meetings, the Religious Movement was established.
Its aim was the struggle for religious freedom in Italy, the promotion of conferences; an association of ex-priests to assist those in difficulty to the discrimination of the Church; and publishing and distribution of books and pamphlets on religious problems. In , the Religious Movement held the first Italian congress for religious reform in Rome.
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In , Capitini organized the first Italian conference in Rome on the subject of conscientious objection. He proposed the establishment of a Nonviolent Religious International Movement; nevertheless the suggestion was not accepted. He protested against the appeal made by the meeting to religious leaders, saying that leaders are responsible for compromise of states and wars, and that the Congress had to address directly appeal to people individually.
Capitini participated in the Congress of Vedanta in London in The theme was "Peace, unity of the world, the spiritual community". At the end of the meeting, he created an International Coordinating Center for Nonviolence. The outcome of the conference was the creation of the Italian Vegetarian Society, with Capitini as President and based in Perugia. The vegetarian society became a collective effort after twenty years based on Capitini's personal wishes.
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However, forty years after his death, the Vegetarian Society continues its activities in the same way, the only difference being its change in name to the Italian Vegetarian Association. The aim of the meeting was to highlight the similarities between Asia and western countries, especially from nonviolence perspective. Therefore, the effort was to avoid repeating the mistakes of a history of oppression, conquests and wars. In , Capitini held a seminar of lectures and discussions on the methodology of Gandhi in Perugia.
He became a professor of pedagogy at the University of Cagliari in and in granted a transfer to the University of Perugia with the same chair. Its purpose was to state the wish that 'peace is prepared in time of peace' and to awaken this awareness in public opinion.
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The event, held in September, was successful and was attended by thousands of people. The success of the March convinced the promoters of the need for continued collaboration in the commitment for peace. The march has been repeated many times since , the most recent in , 50 years after the first one. Out of the march, a federation of associations and peoples was born, giving life to the Italian Advisory Council for Peace, Capitini was appointed as President.
Nonviolent people, who also participated in it, constituted their own independent group: the Nonviolent Movement for Peace, Secretary Capitini. Capitini organized the National Conference on Disarmament Affairs in Florence in , and held a seminar on techniques of nonviolence in Perugia in , with the participation of leaders of the Committee of Inspired by the peace flags used on British peace marches, Capitini got some women of Perugia hurriedly to sew together coloured strips of material for the peace march. In , the Italian newspaper Corriere della Sera reported the opinion of leading advertising executives that it had become more popular than the Italian national flag.
Lanfranco Mencaroni, at Collevalenza, near Todi. At the 12th Congress of War Resisters' International in Rome in , Capitini gave a paper on International nonviolence and permanent revolution. Two meetings in Perugia were the first congresses of the Nonviolent Movement for Peace. Capitini introduced a report, on the attempts of political, and social revolution, favoring the method of violence and thinking to transform society by the simple grabbing of power. He tried to prove that a nonviolent revolution is much more effective and lasting, partly because it avoids the risks and distortions of the authoritarian practices related to violence.
Capitini promoted A. Associazione per la difesa e lo sviluppo della scuola pubblica italiana [Association for the protection and development of the Italian public school]. This association was launched to defend and promote the rights of everyone to an education. In particular, the Association defended the freedom of teaching by attempting to make formal education similar to the confessional. To achieve this, the Association was the guarantor and controller of legislative and administrative power. The Association was a very active and efficient in pursuing its goals and Capitini was very active supporter and promoter of the initiatives.
Among those people he engaged were Danilo Dolci a social activist, sociologist, popular educator and poet, known for his opposition against poverty, social exclusion and the Mafia in Sicily , and Lorenzo Milani a priest and educator known for his civic education of the poor, and for his fight against injustice and violence.
Although Capitini remained a religious man his belief were counter-current to the institutional Church who condemned him and his books. The Catholic Church began a complex process of change and openness to the world with the Second Vatican Council to ; however Capitini was not able to see the fruits of this change, dying a few years later.
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However, in relation to its vision of 'open religion', the most significant and important innovations introduced by the Catholic Church appeared to him to be timid. The philosophical and religious thoughts of his training were based on, the results from the meeting with Claudio Baglietto philosopher, and conscientious objector who died in exile in Switzerland , and some components that Fortuna  defined in his essay to be integral parts of the Kantian criticism for the primacy of the moral law , idealism Georg W.
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To these elements, the political scientist and philosopher Norberto Bobbio added the influence of Giacomo Leopardi poet and writer and Giuseppe Mazzini politician and philosopher. Capitini, as he wrote in his 'Letters of Religion', published posthumously in the book The Power of All,  to escape the trap of traditional religions and to form his own ideas of religion and inspiration for his deeds, he was forced to go back 'to the teachers of religious life'.
Francis of Assisi , Gandhi and Mazzini. His engagement in politics was always astute and constant, while not wishing to have any specific affiliations with political parties. The first example was his rejection of the fascist card and then his fight against Fascism. At the end of the World War II, he wrote the 'Manifesto of the Liberal socialism', together with the philosopher and political scientist Guido Calogero. Their effort was to combine the best ideas of the liberal school with those of socialism. While he did not choose the path of party politics Capitini undertook an intense political life, gaining experience at the Centre for Social Orientation CSO and by making decisions in the field of education and pedagogy for a free and non-confessional public school.
The author of this essay considered the most original contribution of Capitini to society and to the intellectual world that he attended, was the concept of 'open religion'. It was an idea so cool and innovative to be rejected and regarded with suspicion from the beginning.
With the concept of 'open religion' the philosopher of Perugia wanted to introduce radical changes to the dogmas and practices of traditional religions, and wished to build bridges between Western philosophy and Eastern schools of thought especially Buddhism. Finally, Capitini wanted to transform society by focussing on the spiritual and material needs of persons, also taking into account their libertarian and egalitarian pressures.
Nonviolence is the main instrument of change, becoming a lever of social change in the path of improvement that does not exclude anyone.