Whatch Free Bang Bros

Coverage Coming Segura 3

By Dario Davila
The wording of a newspaper in Mexico has been hit with bullets. The phone rings. The attackers threatened to return.

editor in chief must make a decision soon. Known that the risk increases with the hours. Who will call to report the assault? What prompted their reporters? How will you document the threat? What will the reporters who cover police events?

decision on the route and adrenaline in the newsroom have stopped asking what security protocol have my reporters and editors? What do I do if the gunmen talk to the newsroom to intimidate most publishers?

In Mexico, according to the Special Rapporteur for Freedom of Expression of the Organization of American States (OAS), have been recorded in the last decade 64 killings and 11 disappearances of journalists. Even, according to Reporters Without Borders, one of ten journalists killed, bore marks of torture.

Against this background, the Digital Journalism Center (CPD) and the International Center for Journalists (ICFJ), associated with the University of Guadalajara and sponsored by the U.S. Embassy in Mexico, organized for the third time the course "Segura Coverage: Guidelines for journalists in situations High Risk. "

reporters relied on the units that enter the online course program (with a duration of four weeks) to contextualize their counterparts in other regions on the modus operandi of criminal groups, their patterns of behavior and ways of threat reporters.

More than 60 reporters have received this training by the CPD. They are experienced journalists who investigate judicial events in regions such as Sinaloa, Chihuahua, Tamaulipas, Nuevo Leon, Coahuila, Michoacán, Baja California, Sonora, Colima, Chiapas, Puebla and Mexico City.

also shared tips on self-protection, internal communications with publishers, risk reduction strategies, forms of editorial, ethical and professional lineaments, and development of journalists' sources.

Since its region, each student added experience in areas such as the approach to civilian sources at risk, the context of cartels by region and the relationship between editors and directors.

For many participants, the course coverage Segura will be another tool to reduce risk in a country where journalism has become a high-risk profession.

You can continue to secure coverage on twitter: # csegura

Letter For Student For Community Services

The bicentennial and religious diversity. NEW STATISTICS

Organised by the Directorate General for Religious Affairs of the Autonomous City of Buenos Aires, became the last conference was on the current coexistence in harmony and solidarity of different faiths in Buenos Aires.

At first, the June 16, 2010 The Directorate General for Religious Affairs of the Government of the City of Buenos Aires and the Institute of Higher Religious Culture presented the first lecture entitled "Religious Reality in Buenos Aires until the mid-nineteenth century", a conference open to the public with free admission that was held in the auditorium of the Institute of Higher Religious Culture located in Rodríguez Peña 1054. Participate in this conference, Dr. Arnoldo Canclini and Fr. Mr. Luis Alberto Lahitou. This activity had inaugurated the lecture series "Religious Diversity in Buenos Aires. A Historical Look" you set the Directorate General for Religious Affairs and the Institute of Higher Religious Culture in 2010 whose main objective was to tour on religious diversity in these first 200 years of history.

The second conference took place on 11 August. Participants of the conference, Professor Roberto Elissalde, Ms. Alicia Ester Vischnivetzky of Benmergui and Dr. Jerome Jose Granados.

On 3 November the third and last lecture of the series "Religious Diversity in Buenos Aires. A historical view "promoted by the Directorate General for Religious Affairs, member of the General Secretariat of the Government of the City of Buenos Aires, and the Institute of Higher Religious Culture in the House of Representatives (ex Legislature of the Province of Buenos Aires) Manzana de las Luces, located in Peru 272. The final talk

called "religious reality in Buenos Aires today." The conference was free and open to the public.

The Director General of Religious Affairs of the Government of the City of Buenos Aires, Mr. Frederick Smith, welcomed the participation of the panelists stressed the importance of peaceful coexistence of faiths: "I am very excited to think of a Buenos Aires where different religions coexist in harmony and so much solidarity. "

This closure involved a panel led by Alfredo Abriani, an official of the said Directorate for Religious Affairs, which included Rabbi Silvina Chemen (Bet El), Dr. Ricardo Docampo (ACIERA), Dr. Juan Navarro Floria (CALIR President), Professor Ricardo Elias (Islamic Center of Argentina) and Ms. Gloria Williams de Padilla (CEDIARZ)

The panel on "Religious Diversity in Buenos Aires today, speakers highlighted the diversity that currently exist and reflected on it.

Dr. Juan Navarro Floria said that Buenos Aires was a pioneer in welcoming people of different faiths. He noted that the plurality and religious diversity is not something valuable in itself, is valuable when converted to peaceful coexistence, respect and friendship. Meanwhile

Rabbi Chemen Silvina, doubled the bet calling for more diversity and wishing that he wanted to develop a pedagogy of diversity and depth of diversity, because the difference one more crowded.

Lic Williams Gloria Padilla emphasized the diversity within the Catholic Church.

Prof. Ricardo Elias gave several examples of religious coexistence, as the panel in which I participated, the presence of government authorities in Jewish and Muslim holidays,

Finally, Dr. Ricardo Docampo toured the twentieth century explaining how it was changing religious diversity. CALIR put the example of religious pluralism that is caused by the religious diversity that teaches us how to live in Argentina. And it is such because its members who participate in most faiths not represent efforts have valued hear each other, listen to all religious groups have been patiently echoed the comments of each have been several times their draft laws of religion to agree on a single text that marks the way law that an agreement between all religious communities is "possible" for Argentina's future.

I quote Mario Ringler, CALIR former vice president and former president of the Latin American Rabbinical Seminary shortly before his death he had maintained that as a result of this diversity have seen that tolerance is not enough and explained to tolerate another involving a nuisance bear, so it was not sufficient, that it was not religious freedom and peaceful coexistence and religious freedom imposed by respect for others, considered equal to a pair own, such as human dignity identical in ideological diversity, religious and ethnic.

Dr. Docampo finished

that are convinced they know they are building up pigeonholed as a nation is not built for the benefit of a sector realities but respecting all cultures and all its aspects, human and religious respect that diversity. Preserving and celebrating builds fundamental values \u200b\u200bin this globalized world, was built respecting the values \u200b\u200bthat arise from the religious, God's values, is built to promote a constructive dialogue, affirming the equal treatment, essential for ensuring respect for human beings and nature, and finally constructs contributing to a better world, as long as we say Christians - to preserve hope of eternal life beyond this world and in the meantime in the hope of building a more free and at peace because a nation is constructed with peace.

Posted by: Evangelical Christian Lawyers Network

My Sister In Law Is Jealous Im Pregnant

Catholics and evangelicals

By Hilary Wynarczyk (*) Data
a polling firm

On Sunday 24 October, the "approaches" of the Nation published some data on religious beliefs in Argentina, from the consultant Polyarchy, which A survey in September at the request of the newspaper. Lorena Oliva, author of the note, titled "The Argentine and faith - religious in private, lay in public."

From the data analysis I intend to convey a "very personal" and facing the second part to the sociology of evangelical churches in Argentina, which are the subject in which I specialize.

emphasizing the "personal" from the analysis because I need to work with approximate data inferences, since we have no scientifically reliable information collected in the field, enlighten us more accurately the statistical establishment of religion in Argentina.

To compensate for this deficit remains the option of joining, like tiles or pieces of a puzzle, all available data and identify the points where they converge. Statistics

Catholic and the tip of the iceberg

no doubt is essential to start the analysis from the Catholic territory, because in this nation's Roman Catholic Church (RCC) is the most faithful and who knew how to get value added (today challenged but undeniable) through their activism in various spheres of society.

The first striking fact is that 46% of respondents, according to information Polyarchy, considers himself a non-practicing Catholic. Then 31% is considered a practitioner, a subjective response which explains little concrete. Other data show that people in attendance at the ICR are common in the order of 26%. However, information management several years ago, from the experience of one or two members of the clergy, would indicate practicing Catholic groups that might be in the range of 5 to 10% of the population.

in any conceivable variations in these quantities, the question is whether we can perhaps infer that the Catholic churches are empty. Absolutely not. The practical experience of visiting temples indicates that in times of mass, both middle-class neighborhoods and upper middle class and popular sectors, the liturgical celebrations have many faithful. Young, unemployed and even sitting in the stands outside, often form a large segment.

addition to the liturgy, the ICR there is a remarkable offer of psychological support services, social and medical assisted by lay people, strikingly similar to those of evangelical groups. In the Church of St. Nicholas, for example, whose age belongs to middle and senior high in the Santa Fe Avenue between Talcahuano and Uruguay in the City of Buenos Aires, young priests run practices that appear similar to the imposition of hands Pentecostals, on the sidewalk in front of the church, at certain times of the year.

But, no doubt, practicing Catholic population is a minority and indisputable fact becomes more significant when considering the remarkable dissonance that the numbers reveal, among the belongings denominations and practices. In this way the statistical divide becomes something like the tip of an iceberg of problems that may be associated with the current position of the authority of the ICR regarding culture and the state.

First in the order of culture, it is the dissociation between the official dogma that comes from the "Magisterium of the Church" (which presumably would be the anchor of truth, and the "core values") and beliefs about sexual morality and bioethics supported by the public who attends Mass and in the sanctuaries seeking concrete solutions to specific problems from a truly active supernatural power, which seems to demand promises but not necessarily commitment to the dogma.

Secondly there is a clear loss of influence of the authorities of the ICR on the state, and through it on the institutions of society and culture. If there is, as it seems, a tendency towards the maintenance of a hegemonic status, the public shows no signs of that interests you. Poliarquía survey, as the story of Lorena Oliva, shows that only 12% of the sample is consulted for the State to provide economic assistance to the ICR (a practice largely supported on the second article of the Constitution). 42% rejected the idea that the state attending money to religions. Conversely, a significant 41% think the government should help all religions. At the same time, a high percentage is in agreement, though in different degrees of agreement with the idea that religious leaders should not try to influence how people vote in elections (78%) and in decisions of government ( 77%). Statistics

evangelical

Poliarquía numbers show that evangelicals are 9% of the sample surveyed. If this sample is projectable to the national universe, means that almost 10% of the inhabitants are Protestants. In turn, the data indicate Poliarquía there is a 1% 1% Adventists and other Jehovah's Witnesses.

These data converge with others that can hold two hypotheses, a minimum and a maximum on the presence of evangelicals in society in Argentina. The minimal hypothesis is that evangelicals comprise 10% of the population, some 4,000,000 people. But there are groups that could be called "para-evangelical" because strictly speaking are not in communion with the federation of evangelical churches. At this point we refer precisely to the above Adventists and Jehovah's Witnesses, but the Mormons and the church known as IURD, Universal Church of the Kingdom of God. So if these groups also take into account the hypothesis of maximum certainly can be in the order of 13%. Consider for example that The Church of Jesus Christ of Latter-day Saints (Mormons are very neat in this respect), added 387,000 members in all provinces of the country, something like 1% of the population of Argentina.

But what is of importance that data is the assiduous attendance of members of these evangelical churches and para-evangelical "in their worship and other related activities.

But still, the numbers speak little basic. It is important to place in perspective with other variables. The most important is the social and territorial to the extent that in Argentina the population is distributed by socioeconomic level decreasing from the center to the periphery of urban centers. By combining data from own and others' studies (of the others, the principal was one developed by the sociologist Juan Esquivel with colleagues in Quilmes), it seems correct to argue that the evangelical population in urban middle class and upper middle of the City Buenos Aires is below 4% but the retreat to the Buenos Aires suburbs, the figures rise to 20% and possibly exceed it. We can assume that this effect is due to the presence Pentecostal, which develops "Across class lines (and probably is something like 60% of evangelicals).

Additionally, registration of churches in the National Register of non-Catholic religions reveal the institutional activism of evangelicals in the search for recognition by the state, favoring instead to the ICR in accordance with the second article of the Constitution national (and 33 of the Civil Code, Act of Worship, and the Concordat of 1966 between Argentina and the Vatican State, which came to displace the tradition of the State Board that preceded it).

The 2009 report had taught then 3082 records of which corresponded to 71% evangelical churches. The magnitude must be understood from the fact that evangelical churches, especially the most popular, are fragmented, in stark contrast to the unity of the Catholic organization pyramid. Then there is a heterogeneous group in round numbers is 29 percentage points, where they have their space, plus others, also spiritualist cults and traditions associated with African Americans.

territorial distribution of the records of non-Catholic religions in 2009, has two main concentrations, respectively, in the Federal Capital (16%) and the Province Buenos Aires (52%). The second evidence to suggest (I do not have an exact measurement) the records are mostly from churches in the Greater Buenos Aires. This ring of cities is a space exacerbated poverty indicators, while the site of much industrial activity in Argentina and a key area of \u200b\u200bthe Peronist vote. Anyway, here is the 68% of the records of non-Catholic religions, predominantly evangelical institutions.

Conversely, towards the interior of Argentina, the average percentage of records of non-Catholic religions is 4% per province. The highest concentrations were found in the provinces of Córdoba (6%), Santa Fe (5 %) And Chaco and Mendoza (3% each).

The phenomenon of territorial distribution of these inscriptions has certain similarities with the population distribution in the country. The people of Argentina are largely concentrated in the Federal Capital (the 2001 census indicates 8%), the Greater Buenos Aires (24%) and the megalopolis that both are (32%).

Catholics, evangelicals and social structure

Finally, let's talk about the two religious camps, Catholic and evangelical. I use data match very interesting perspective Chilean sociologist Arturo Chacón. Imagine a rod representing the population. If divided into ten socioeconomic levels (each level is a decile, with 10% of the population), we can observe (says Chacón and my time agree) that the two or three deciles are like sedimentary areas where ICR has an established presence, you may not alter the fact that, embedded in the thinking of people with assiduous Catholic practices, beliefs can coexist some other kind ("energies" of esoteric type, for example).

then we came down from deciles 6 or 7 until the end of the income column, we find the space where religious competition becomes more evident. Since we all have certain prejudices settled and shared (think largely with "thoughts thought"), from these schemes we can assume that this is the competition posed by evangelical proselytizing. Actually inside the Catholic camp there is a fragmentation of offers and options, which is not strictly new, Santeria, internal movements equipped with some degree of autonomy, celebrations of the charismatic movement and healing priests (these are my impressions, since I specialize in Catholicism). + (PE)

(*) Doctor in sociology. Author of "Citizens of two worlds. The evangelical movement in the Argentina's public life, 2980-2001 "(Buenos Aires, UNSAM EDIT, a publishing label of Universidad Nacional de San Martín, 2009). Teacher workshop methodology and theory of the Universidad Nacional de San Martín. Prenota


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Skeeter Boats Wiring Diagrams

Silencing the voice of religion.

For Monsignor Felipe Arizmendi Esquivel


SAN CRISTOBAL DE LAS CASAS, Saturday, October 30, 2010 (ZENIT.org) .- Here is the article you wrote Monsignor Felipe Arizmendi Esquivel, Bishop of San Cristobal de Las Casas, entitled "Mute the voice of religion. "

SEE


We are engaged in a repetitive series of discussions on the role of religion in public life, politics and the economy, legislative and judicial fields, in education and in the media. There are frequent accusations of wanting to impose our church dogmas and rules the country, of trying to intervene in political affairs, of violating the secular state, not to respect the separation of Church and State, and remind us what was said by Jesus that "unto Caesar what is Caesar's and unto God what is God's" as if they mattered much the Word of God, or as if we were disobedient to the divine command, or as if we were to leave inactive and quiet the claim of some caesars current (rulers, political leaders and legislators) to be believed gods before whom all must bow the knee. They are the first not to give God what is God's.

More often the position of those who continue to defend their faith is for your life private and has nothing to do with the exercise of public functions. I say with real conviction, as if they know very thoroughly which means the Christian faith that can not be constrained in the inner circle of awareness and home, but encompasses all life, all criteria and all behaviors . This seems rather the result of religious ignorance or convenience electioneering. JUDGE



well known in his speech to the British Parliament, Pope Benedict XVI said: "The world of reason and the world of faith-the world of secular rationality and the world of religious beliefs, need each other and should not be afraid to engage in deep and ongoing dialogue for the sake of our civilization.

In other words, religion is not a problem that legislators must solve, but a vital contribution to the national debate. From this point of view, I can not but express my concern at the increasing marginalization of religion, especially Christianity, in some parts, even in nations that place a strong emphasis on tolerance. There are some who want the voice of religion be silenced, or at least be relegated to the purely private sphere. There are those who wield the public celebration of holidays like Christmas should be deleted according to the questionable belief that it offend members of other religions or none. Still others argue, paradoxically, with the intent to eliminate discrimination, that Christians played a public role should be asked at times to act against their conscience. These are worrying signs of a failure to appreciate not only the rights of believers to freedom of conscience and religious freedom but also the legitimate role of religion in public life. I would like to invite all of you, therefore, in their respective areas of influence, to seek ways to promote and encourage dialogue between faith and reason in all spheres of national life "(17-IX-2010).

And in his meeting with Queen Elizabeth II, said: "In reflecting on the sobering lessons of the twentieth century atheist extremism will never forget how the exclusion of God, religion and virtue in public life, ultimately leads to biased view of man and society and, therefore, a restricted view of the person and his destiny "(16-IX-2010). ACT



encourage those with social and political responsibilities, if recognized believers in Christ who are closest to Him now, and are not left with Baptism and First Communion perhaps as children. Who know and interact more with him He is not enemy but friend, way, truth, light and life. Do not hide their belief, but prove them, not only participating in Sunday Mass and other rites, but mostly putting social justice, loving above all the truth, overcoming corruption in dialogue with those who think differently, to reach agreements consensual, loving and serving the poor.