"A majority of communities in sub–Saharan Africa subscribe to religion which is part of the people’s way of life. At the center of religion are religious leaders whom communities trust and consult on various issues beyond faith and religion. By partnering with these revered figures and building
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their capacity to be champions for health we are able to impact the health of these communities in their day-to-day life."
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"Este libro refleja nuestros esfuerzos por ofrecer, desde múltiples perspectivasdisciplinares, un enfoque crítico al concepto de desarrollo a partir del diálogo entre los retos de la realidad socioambiental, los aportes de la Iglesia católica y las disciplinas específicas de los autores. Frente
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a las graves crisis socioecológicas vigentes globales se torna urgente esta crítica, para, a partir de allí, favorecer la reflexión acerca de los modos venideros de gestión de la convivencia en la casa común." (Descripción de la casa editorial)
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"Siguiendo la propuesta de la Red Eclesial Panamazónica (REPAM), el documento se estructura en base a las tres conversiones a las que nos invita el papa Francisco: Conversión pastoral que nos llama en la Exhortación Apostólica Evangelii Gadium, ver y escuchar. Conversión Ecológica que orienta
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el rumbo en la Encíclica Laudato Sì, juzgar y actuar. Conversión a la Sinodalidad Eclesial que estructura el caminar en la Constitución Apostólica Episcopalis Communio, juzgar y actuar." (Página 3)
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"Escuchar a los pueblos indígenas y a todas las comunidades que viven en la Amazonía, como los primeros interlocutores de este Sínodo, es de vital importancia también para la Iglesia universal. Para ello necesitamos una mayor cercanía. Queremos saber ¿Cómo imaginan su “futuro sereno” y el
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“buen vivir” de las futuras generaciones? ¿Cómo podemos colaborar en la construcción de un mundo que debe romper con las estructuras que quitan vida y con las mentalidades de colonización para construir redes de solidaridad e interculturalidad? y, sobre todo, ¿Cuál es la misión particular de la Iglesia hoy ante esta realidad? Este Documento Preparatorio está dividido en tres partes correspondientes al método “ver, juzgar (discernir) y actuar”. Al final del texto se presentan preguntas que permitan un diálogo y una progresiva aproximación a la realidad y expectativa regional de una «cultura del encuentro» (EG 220). Los nuevos caminos para la evangelización y el plasmar una Iglesia con rostro amazónico pasan por las veredas de esa «cultura del encuentro» en la vida cotidiana, «en una armonía pluriforme» (EG 220) y «feliz sobriedad» (LS 224-225), como contribuciones para la construcción del Reino." (Preámbulo, página 2-3)
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"The overall goal of WACC’s programmes is to ensure that all its activities, projects and advocacy are focused on promoting, implementing and supporting the communication rights of all, especially the poorest, most excluded and most vulnerable people and communities. This goal will be realised thr
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ough three main programme initiatives: (1) Advocacy for communication rights, (2) Capacity-building for projects promoting and strengthening communication rights, and (3) Building bridges, networks and partnerships. These initiatives will be supported through a focus on strengthening operational systems and resources, particularly (1) fund development (2) communication and (3) collaboration and relationships." (Page 9)
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"This book focuses on the construction of the human rights discourse inside two religiously affiliated organizations: The Commission of the Churches on International Affairs (CCIA) and Pax Romana (IMCS / ICMICA). These organizations have been formally accredited as NGOs by the UN, label themselves a
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s religious, and look back upon a long and intense cooperation with the UN. Lehmann presents material from the archives of those two organizations that has so far rarely been used for academic analysis. In doing so, as well as documenting the encounters between those organizations and the UN, and looking at the Protestant and Catholic spectrum, the book provides new insights into the very construction of the notions of 'the religious' and the 'secular' inside those organizations." (Publisher description)
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"Primarily and immediately these churches are not aimed at development or politics; they are not NGOs or elements of civil society promoting the rights of a particular group, so it would be a mistake to judge them exclusively on criteria appropriate to such bodies. They are religious bodies, with re
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ligion understood in a traditional African as opposed to a “disenchanted” Western way. However, as I have shown, that does not mean they have no public effects, even considerable effects in the realms of development and politics. Among the enormous variety of Africa’s Pentecostal churches, those that stress motivation, entrepreneurship and life-skills undoubtedly contribute to Africa’s development. There are many such on the continent. However, even many of these churches combine those elements with a stress on the faith gospel, the anointing of the special man of God, and an understanding of the world as pervaded by malignant spiritual forces. And most have these latter emphases predominant or at least not far below the surface. To the extent that these Pentecostal churches promote the faith gospel, the spiritual Big Man, and our subjection to malign spiritual forces, their roles are far less positive." (Conclusion, page 94)
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"According to Dissanayake, the Sarvodaya movement encompasses the ideal of the harmonious social order and the principle of self-reliance and self-transformation as envisioned and encouraged by Buddhist teaching. The Sarvodaya movement also duly asserts that the idea of development should include no
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t merely materialistic and economic advancement but also moral growth and social fulfilment. Dissanayake outlines four main approaches to communication and development and succintly states that it is the notion of self-reliance that distinguishes the Sarvodaya movement from the dominant paradigm of development communication." (Page 467)
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"The process of communication between individuals and institutions was central to the formation of the World Council of Churches in 1948. Yet communication is often taken for granted, being understood as a tool to advance the organizational objectives of ecumenical organizations. Only on occasions h
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as the ecumenical movement in its organized expressions engaged in intentional reflection on the theological, societal and ecumenical challenges posed by communication." (Abstract)
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"Church-based development organisations are distinct from secular NGOs. They have particular organisational features. These are the source of their potential value added, but also their major challenges. Good organisation development (OD) needs to be tailored to these specific contextual characteris
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tics. But faith-based OD goes even further. It integrates the faith of the client and in some cases the consultant to promote change." (Page 2)
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