New Indian-Chennai News + more

Members Login
Username 
 
Password 
    Remember Me  
Post Info TOPIC: Christian World-பாதிரியார்- மதபோதகர் பலான விதம்


Guru

Status: Offline
Posts: 23425
Date:
RE: பாதிரியார்- மதபோதகர் பலான விதம்
Permalink  
 


4.7 ஏக்கர் அரசு நிலத்தை ஆக்கிரமித்து, ஆய்வு செய்த அதிகாரிகளையும் சிறைப்பிடித்து தென்னிந்திய திருச்சபையினர் அடாவடி

First Published : 04 July 2013 02:17 PM IST

அரசுக்குச் சொந்தமான 4.7 ஏக்கர் நிலத்தை ஆக்கிரமித்து, அதனை ஆய்வு செய்யச் சென்ற அரசு அதிகாரிகள் அலுவலர்களையும் சிறைப்பிடித்து தென்னிந்திய திருச்சபையினர் அடாவடியில் ஈடுபட்டுள்ளனர்.

சேலம் அஸ்தம்பட்டி பகுதியில் தென்னிந்திய திருச்சபையினர் அரசுக்குச் சொந்தமான 4.7 ஏக்கர் நிலத்தை ஆக்கிரமித்துள்ளனர். இது தொடர்பாக கடந்த ஜூன் 15ம் தேதி ஆய்வு செய்யச் சென்ற அரசு அதிகாரிகள் அலுவலர்களை உள்ளே விடாமல் சி.எஸ்.ஐ நபர்கள் வெளியே துரத்தி அனுப்பினர். இந்நிலையில், கிராம நிர்வாக அலுவலர் ஆறுமுகம், நகர வருவாய்த் துறை அலுவலர் ஸ்ரீதர், மற்றும் வருவாய்த்துறை அலுவலர்கள் இன்றும் ஆய்வு செய்யச் சென்றனர். அவர்களை திருச்சபை ஊழியர்கள் சிறைப்பிடித்து வைத்தனர். இது  தொடர்பாக அஸ்தம்பட்டி காவல்துறையில் புகார் செய்யப்பட்டது.

சேலம் கோட்டாட்சியரிடம் புகார் மனு அளித்த கிராம நிர்வாக அலுவலர்கள், தங்கள் அலுவலர்களை சிறைப்பிடித்து, பணி செய்ய விடாமல் தடுத்த நபர்கள் மீது நடவடிக்கை எடுக்க வேண்டும் என்றும், இன்று மாலைக்குள் அவர்கள் மீது நடவடிக்கை எடுக்காவிட்டால், சேலம் வட்டத்தில் இருக்கும் 80 கிராம நிர்வாக அலுவலர்களும் காலவரையற்ற பணிப் புறக்கணிப்பில் ஈடுபடுவோம் என்று எச்சரிக்கை விடுத்துள்ளனர்.

csi_church.jpg



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

02_07_2013_011_035 144328156 02_07_2013_011_036 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

30_06_2013_007_023_001 30_06_2013_009_004 30_06_2013_012_013 30_06_2013_112_023 30_06_2013_412_002 14291462 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

வாடிகன் வங்கியில் பணமோசடி: விசாரணைக்கு போப் பிரான்சிஸ் உத்தரவு
[ சனிக்கிழமை, 29 யூன் 2013, 09:35.35 மு.ப GMT ]
pope_francis_002.jpgவாடிகன் வங்கியில் பணமோசடியில் ஈடுபட்டதாக பாதிரியார் உட்பட 3 பேர் கைது செய்யப்பட்டுள்ளனர்.

வாடிகன் நகரில் உள்ள வாடிகன் நிதி அமைப்பு வங்கியில் அக்கவுண்டண்டாக பணிபுரிபவர் பாதிரியார் மோன்சிங்னோர் நுன்சியோ ஸ்காரானோ.

வங்கியில் செக் பரிமாற்றத்தின் மூலம் சுமார் ரூ.4 கோடி அளவிற்கு பணம் சுருட்டி மோசடி நடந்திருப்பதாக புகார் எழுந்ததை அடுத்து பாதிரியார் ஸ்காரானோ சஸ்பெண்டு செய்யப்பட்டார்.

இந்த மோசடி தொடர்பாக இத்தாலி அதிகாரிகள் விசாரணை மேற்கொண்டு, பாதிரியார் ஸ்காரானோ உள்பட 3 பேரை நேற்று பொலிசார் கைது செய்தனர்.

இச்சம்பவத்தை அடுத்து மோசடிகளை தடுக்க விசாரணை கமிஷன் அமைக்க போப் ஆண்டவர் பிரான்சிஸ் உத்தரவிட்டு இருப்பதாக வாடிகன் நிர்வாகம் அறிவித்துள்ளது.

மேலும் மோசடியில் கைதான இருவரில் ஒருவர் இத்தாலி ரகசிய பிரிவு உறுப்பினர், இன்னொருவர் புரோக்கர் என்பது குறிப்பிடத்தக்கது.



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130629aH013100005

 29_06_2013_121_002 29_06_2013_111_003 29_06_2013_012_044 29_06_2013_012_007 29_06_2013_011_030 29_06_2013_011_011 (1) 29_06_2013_010_006_001 29_06_2013_010_005 20130629aI014100005



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

28_06_2013_004_037full28_06_2013_009_03620130628a_011101016 28_06_2013_009_044 28_06_2013_011_037 http://chennaibankauctionproperties.files.wordpress.com/2013/06/28_06_2013_011_035.jpg?w=640  



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

26_06_2013_015_025 27_06_2013_009_032 26_06_2013_016_005   27_06_2013_018_008 26_06_2013_014_008 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130623c_016101007



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

23_06_2013_011_02123_06_2013_011_025 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20_06_2013_007_019 162833375 20130620a_01310000320_06_2013_009_027 20_06_2013_008_002 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20_06_2013_013_020 20_06_2013_018_005 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130622aH013100010



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

16_06_2013_412_010  16_06_2013_412_011 16_06_2013_412_013 16_06_2013_412_014 142215828 143339906 14_06_2013_013_024 1518931215189312 13_06_2013_009_003  13_06_2013_009_004 (1) 13_06_2013_009_004 13_06_2013_018_004 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

08_06_2013_009_047 08_06_2013_009_039 08_06_2013_011_008 08_06_2013_009_059 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

07_06_2013_009_02317284368706_06_2013_010_02717294735920130607a_00510100420130607a_005101004



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

144946890_1



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

AJ Stalin155250_104_06_2013_006_001 20130604a_008101013 04_06_2013_003_023 04_06_2013_008_018 04_06_2013_009_025 04_06_2013_009_011 04_06_2013_011_03004_06_2013_255_005 1594468  



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

31_05_2013_107_01231_05_2013_107_006 14585546 full 31_05_2013_006_019 1537312 29_05_2013_010_027_001 29_05_2013_010_047 29_05_2013_013_040 14343546 29_05_2013_005_002



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130523a_013100002

20130523a_01310000820130522aK013100003

 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

Holy Disorders. How churches bribe for media coverages -- Indian Express

 
images?q=tbn:ANd9GcRqauKHxaQSjKjNpuksvgLvXbrCZZZJMNmYsusrcMW-cQzuoTLuDual duties: Thu May 16 2013, 05:02 hrs

Holy Disorders

Journalists who went to meet Faridabad Archbishop Kuriakose Bharanikulangara on his invite were in for a surprise. After an 'informal' meeting, a lunch was served and before they left the venue, all of them were handed a plain white envelope. Curious, the journalists opened to find 'thank you' note, bearing the signature of the Archbishop, and a crisp Rs 1,000 note. Angered, the journalists confronted the priest who was distributing it and told him it was humiliating. All of them returned the envelopes. The Archbishop later clarified that the gesture had been misunderstood. The idea, he claimed, was to compensate the reporters, many of whom had not come in their official vehicle, for their conveyance.


http://www.indianexpress.com/news/dual-duties/1116362/016_05_2013_015_029


__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

13_05_2013_005_021



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

The evangelical adoption boom is driven by creepy links between the Christian right and a billion-dollar industry -- Laura Barcella

 
SUNDAY, MAY 5, 2013 02:30 AM IST

How the Christian right perverts adoption

The evangelical adoption boom is driven by creepy links between the Christian right and a billion-dollar industry

BY LAURA BARCELLA

kathryn_joyce-620x412.jpgKathryn Joyce

When you think of adoption, what’s the first thing that comes to your mind? Maybe it’s the vague, rosy notion of a happy ending — of rescue, salvation or (more likely) some do-gooding Hollywood mouthpiece like Angelina Jolie adding kids of various ethnicities to her big, colorful brood.

What probably doesn’t automatically come to mind is coercion, racism and a conservative Christian agenda that extends beyond mere abortion prevention. Award-winning journalist Kathryn Joyce describes all these issues — and, sadly, many more — as being shockingly rampant in the multi-billion-dollar adoption industry. And she delves into them, in somewhat jarring investigative detail, in her new book, “The Child Catchers: Rescue, Trafficking, and the New Gospel of Adoption.”

Joyce details how the adoption industry has become overly enmeshed with the Christian right — how evangelical, pro-adoption church leaders have, in recent years, been creepily urging followers to adopt en masse, often internationally and from war-ravaged countries. Christian adoption booms are common in countries like Haiti and Indonesia after natural disasters and other crises — remember Laura Silsby, the Baptist church leader from Idaho who was charged with child trafficking after illegally attempting to smuggle 33 unauthorized Haitian children across the Haiti-Dominican Republic border in 2010?

The Silsby case threw a cold light on the evangelical adoption boom, but as it has faded from public memory, our cultural focus has reverted to its usual state of viewing adoption as a unilaterally positive thing fostered by honest people with good intentions. As Joyce makes clear in both her book and the following interview, most of the Christian folks involved in adoption — at least from an adoptive-parent perspective — do have good intentions, and they see adoption as a living demonstration of their commitment to the Bible (a popular verse among Christian adopters urges followers to help orphans and widows). They want to save needy kids’ lives and give them the “gift” of evangelism at the same time.

But as adoption has become bigger business, it’s inherently grown less ethical and more intent on increasing the “supply” of adoptable children, both here and overseas. What many of these potential adopters don’t realize is that the adoption industry is already, arguably, corrupt — and not all of the kids who get “rescued” actually need it.

Joyce spoke with us via telephone about what she learned while researching and writing her controversial new book (which is, unsurprisingly, rankling Christian leaders, who consider “The Child Catchers” a hatchet job).

What are some of our biggest cultural misconceptions about adoption, both domestic and international?

The biggest thing I came away with after working on this is that adoption is thought of so commonly as a win-win situation, as such a wonderful thing for both the adoptive family and the child. Obviously, that is often the case — that it is a beautiful thing. But a lot of times it can also be a tragic or unjust thing. The biggest misconception is that it’s unilaterally good rather than something more complicated, or something borne frequently out of the tragedy of another family.

In the course of researching and writing this book, was there any piece of information you learned about adoption that shocked you most? 

There are so many, from the way orphans are defined both in the U.S. and overseas; [“orphan” is] a term that’s now been expanded to include children of single parents, whether it’s single mothers in the U.S. or parents who are widowed in international countries.

Also, the realization that adoption means different things in different cultures, so it’s impossible to have a conversation about that and have that be an ethical conversation unless everybody is aware of the various definitions of these terms, and the different traditions you’re coming from.

Another thing I was a little shocked by is that agencies are not always required to stand by the information they’re providing to families. Agencies can pass along bad information, incorrect ideas about where a child is coming from or what their back-story [or] their family situation [is]. They have no responsibility for making sure that [information] is accurate. It puts a lot of people in kind of an impossible situation — not having the tools to understand whether they’re engaged in an ethical process.

In the book, you mention a verse of scripture that’s considered incredibly important in evangelical circles: James 1:27 [which says it is pure religion “to look after orphans and widows in their distress”]. Can you explain the significance of this verse?

That verse is cited very commonly among lots of Christian advocates involved in the orphan care and adoption movement. So tons of people who have come to [see] adoption as this perfect way they can live out their faith and mirror their own salvation experience in the adoption of a child — that is one of the bits of scripture they turn to.

But [something] that came up in my reporting is [questioning] that verse in terms of how well widows are being incorporated into this movement. One of my sources, an evangelical law professor named David M. Smolin, who has been a longstanding adoption reform advocate, spoke to this very eloquently, saying, “This movement has divorced the orphans and the widows from each other.” A lot of Christians who are involved in advocating for [adoption] reform say, “If you want to follow the Bible’s call, then you need to be caring for poor children and their families together.” What David Smolin was saying was that too often, many parts of this movement find it easier to help children by themselves — to just approach orphans as if they were standing all alone in the world and not look at the broader circumstances of the families they’re coming from, whether that’s a poor mother in Ethiopia who, after her husband died, is now in this position of having to find a job or keep her child, but has no good option to do both … A lot of times, people could do more help by addressing the holistic picture — helping a family stay together, rather than relinquishing a child for adoption in these cultures where adoption is becoming a go-to solution for poverty or family instability.

You wrote about how the Christian pro-adoption movement had a larger vision than simply promoting adoption as an abortion alternative; it wanted to address a supposed “orphan crisis.” Is there an orphan crisis?

There are crises that involve children. But as some development workers put it to me, this is not so much an orphan crisis as a poverty crisis, a conflict crisis, a crisis of stability. The “orphan crisis” draws its numbers from a UNICEF tally of orphans and vulnerable children, and their definition was deliberately very broad; they were casting a very wide net because they wanted to talk about all children in vulnerable circumstances, [like those who] had lost one or both parents, or might be in need of additional assistance and support measures.

So when people talk about the numbers for the orphan crisis, the numbers are a huge span; some say [more than 100] million and some say 10 million orphans in the world. Whatever number you choose, the majority of those children are … single orphans, meaning they still have one living parent. They may or may not live with that parent, but that number also doesn’t take into account other populations of children who might have parents but aren’t counted because they’re street children, they live on their own.

The [UNICEF] estimate, which was [created] for purposes of estimating amounts of aid, has been picked up by adoption advocates as something that relates to the number of children who might need [to be adopted]. And that is just a serious misapplication of that number. I’m by far not the first person to make that argument; lots of people have pointed this out. These numbers have taken on a life of their own and they get repeated and amplified; people [hear that] there are hundreds of millions of orphans in the world, so how could there be a shortage of children available for adoption? It’s beyond apples and oranges; it’s a completely misapplied statistic. Of course, there are children in need of adoption, but they usually don’t happen to be young, healthy children. They’re often children over 5, children with more time-intensive medical, mental or psychological needs. That doesn’t quite match up with the demand from the U.S.

You write in the beginning of “The Child Catchers” about your correspondence with a Christian woman named Sharon. She already had a bunch of biological kids, but was desperate to take on more adopted kids as sort of “adoption projects.” This seems like an apt description for the way many of the Christian adopters saw these kids — as projects, not people. Any thoughts on this?

It’s important to say that overwhelmingly, most prospective adoptive parents enter this process with seriously good intentions. They want to help, whether this is something they came to on their own or something they felt called to do because their church started talking about the orphan crisis. However, I think there is danger in a movement like this — even folks within the movement describe it as a “contagious adoption culture” or a “viral adoption culture.” Those are the words for something becoming trendy. I think there’s a danger, when something becomes trendy, for people to kind of throw themselves into it with an enthusiasm that is not matched by their preparation. Not speaking about anyone in particular, but [in my research] I’ve come across stories of families who seemed really excited to embark on this because of the enthusiasm in the movement around [them], but it’s not necessarily something they spent a huge amount of time preparing for. Sometimes it can work out really well, but … there can be problems.

Can you talk a bit about the Laura Silsby debacle that happened after the Haiti earthquake in January 2010 — how that case impacted the movement and broader cultural perceptions of adoption in general?

When the case broke in 2010, it was this unique moment. All of a sudden, people were looking at the issues [involved in] adoption-related scandals that had happened in other countries. Because of the publicity and the immense scale of the earthquake, it was a bit of a “click” moment for people realizing that this is the reason people talk about adoption corruption. It crystallized a few different things: [Silsby’s] good intentions leading to a sort of presumptiveness and audacity — going into a different country, deciding [she] was going to embark on a vigilante rescue mission, and how badly that could turn out. People were also hearing the response from people on the ground in Haiti, saying, “This is not helping. This is creating a bigger mess. This is disrespectful to this government as it’s facing tremendous challenges — [Americans] coming in and making this story completely about [themselves] vs. the millions of people affected by the earthquake.”

The response among the Christians was interesting as well. I [attended] a couple of conferences about evangelical adoption in the spring of 2010, and there was an awful lot of discussion and concern about those issues. At one of those conferences, talking about hot-button adoption issues, people [were finally asking questions] like, “How do we make sure we’re not participating in an unethical adoption? What can we do?” There were pro-adoption, pro-Christian people who were very concerned. But when those scandals aren’t directly in the media spotlight, the dominant narrative of adoption as “rescue,” not as a more complicated thing, can come back and take more of the focus.

A lot of prospective adoptive parents do not feel they have the tools to figure out whether an agency is doing the right thing. I saw that time and again [during my research]; a lot of people who want to [adopt] but also want to make sure they’re not participating in something unethical, are completely baffled because it’s such a confusing, complex system.

You’ve written that certain countries like Liberia or Guatemala at one point became an adoption “cause célèbre” — how do particular locales become trendy among evangelical adopters?

After big natural disasters, you definitely see an urge to address it by adopting. After the Indonesia tsunami in 2005, there was a scandal when [WorldHelp], a Christian organization based in Virginia, wanted to take a couple hundred children from a Muslim community back to Virginia. They put a stop to that; it was extremely controversial, especially because of the place of adoption in Muslim culture [Indonesia had regulations in place before the tsunami requiring orphans be raised by people of their own religion]. But we also saw it after the tsunami in Japan, which is a very wealthy country; what orphan children were left after the tsnumai, it’s very unlikely they would have been in need of international adoption. It happened after the genocide in Rwanda; it happened after the very long brutal civil war in Liberia, Sierra Leone.

But there’s also this sense that countries can pop up as a hot-spot adoption country — it can seem kind of random at first. Like Guatemala — everyone was very concerned about the children there, and then it was Ethiopia, and everyone was wearing T-shirts about Ethiopia and selling Ethiopian coffee at their fellowship hour at church. That can appear random, but I think it has a lot to do with where adoption agencies are finding it easiest to set up and start performing adoptions.

Adoption internationally often functions as a boom and bust system; you’ll see a big boom in one country and oftentimes, after a boom, you start hearing about unethical things taking place; families that were coerced, families that were misled, money changing hands where it shouldn’t have been. And there starts to be a slowdown — sometimes the adoption program is suspended, sometimes it’s shut down. And then adoption agencies, even though most are non-profits, make more money and stay in business by performing adoptions, which are very expensive. They need to go to another country and find a new source for adoptable children. I know it sounds crass to speak in market terms, but really, this does become a boom and bust industry in a lot of these countries. If Ethiopia is a hot spot, a lot of people start hearing about it and signing up, then it starts to slow down and people start turning their attention to Uganda. The attention seems to follow the money, which follows where the agencies can afford to do business.

Can you talk a bit about the pop-culture representation of adoption in movies like “The Blind Side,” and what messages you think those films are promoting?

“The Blind Side” is a movie that has a role in this movement. It might not be explicitly acknowledged, but [there’s a] sense that [this] is a role that Christians, particularly white Christians, should step into: Rescuing children in vulnerable situations. Particularly, as we see in this movie, children of color — black children. It’s hard not to notice that this movement, like many movements right now, is [made up of] a lot of white, often Southern evangelical Christians adopting many children from countries in Africa. It can create this system, as one of my sources told me, where the diversity in the church becomes a sort of imported diversity. So these churches that were traditionally white seem to be becoming more multiracial, but they are becoming multiracial not by attracting adults of color or families of color, but by their white members adopting many children of other ethnicities.

Church leaders [talk] about adoption as one avenue for evangelicals to embark on a sort of racial reconciliation — making up for past sins of the evangelical church many generations [ago], not being involved on the right side of the civil rights movement. When you have [adoption] being framed explicitly by [church leaders] … as a form of anti-racist work, we need to look closely at what that dynamic is actually reflecting, and whether it’s promoting just one side of the adoption narrative — adoption as rescue, adoption as salvation. We need to look at the other side, pay attention to the experiences and diverse voices of adoptees out there.

Why do you think our culture is so obsessed with promoting only that one limited feel-good narrative about adoption?

Part of that [concerns] the people involved on different sides. First families or birth families (“birth families” being a very controversial term) are often, in the U.S., younger mothers. Sometimes they are from lower-income [households]. Single motherhood is still stigmatized, though a lot less than it used to be. Overseas, the families of the children being adopted are often impoverished, or otherwise not as empowered as adoptive parents.

Adoption is an imbalanced power relationship where, for the most part, prospective adoptive families are much more privileged than the families where the children came from. So it’s not surprising that [domestic adoptees’] voices are heard more. People from the media who write these news stories are more likely to know people who have adopted than to know women who had to relinquish [a child] to adoption [after feeling] they were coerced into it. We tell the story we know, and more people know the story of [positive domestic adoption experiences]. I think that’s starting to change, the Internet has helped a lot. Adoptees are sharing diverse experiences and opinions; some have had very positive experiences, and a lot have had more complicated experiences. Some have had negative experiences. And birth mothers have, since the Internet, been much more able to share their stories, communicate with each other and organize on their own.

Laura Barcella is a freelance writer and the editor of Madonna & Me: Women Writers on the Queen of Pop (March 2012, Soft Skull Press).

http://www.salon.com/2013/05/04/how_the_christian_right_perverts_adoption/


__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

05_05_2013_002_015 06_05_2013_012_00417520390 20130505c_01810100906_05_2013_008_037 06_05_2013_003_01906_05_2013_009_02520130506a_00810101006_05_2013_008_006 20130506a_006101014 

05_05_2013_109_004



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

02_05_2013_009_04502_05_2013_013_010 02_05_2013_009_05102_05_2013_102_00820130502a_00210100602_05_2013_012_03220130502a_00310101317245821802_05_2013_003_009 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

02_05_2013_009_007 02_05_2013_009_017 02_05_2013_009_035



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

02_05_2013_007_031



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

  01_05_2013_011_01616585878101_05_2013_003_029



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

30_04_2013_008_033 30_04_2013_010_002 17359828_1 17359828_220130430a_008101010 30_04_2013_012_008 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

29_04_2013_009_038 29_04_2013_016_029 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

25_04_2013_009_02725_04_2013_009_02525_04_2013_008_03225_04_2013_005_00225_04_2013_012_036



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

 25_04_2013_009_03625_04_2013_009_038 25_04_2013_008_04425_04_2013_005_015  25_04_2013_009_01925_04_2013_009_027

162958375163026968_125_04_2013_005_01020130425a_008101011



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

24_04_2013_256_01417365556224_04_2013_011_01524_04_2013_009_006



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

  23_04_2013_009_02323_04_2013_009_023 (1)  23_04_2013_009_00423_04_2013_006_02423_04_2013_007_00623_04_2013_002_023



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

21_04_2013_008_033



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20_04_2013_006_021 20130420c_014101010

 172751109 20130420a_00310100720_04_2013_008_00617945375



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

Collusion between Vatican and dictators. Wikileaks cables confirm -- Marc Wells

 
WikiLeaks cables confirm collusion between Vatican and dictators
By Marc Wells 
15 April 2013

Julian Assange’s WikiLeaks released a new archive of 1.3 million diplomatic cables and intelligence records last Monday encompassing the years 1973 through 1976, dubbed “The Kissinger Cables.”
The database includes documents revealing the ruthless operations led by the US worldwide, at a time when the international working class was on the offensive and the bourgeoisie was waging a ruthless counterattack.

Among the cables, a series of diplomatic communications exposes the relationships between the Vatican and a number of dictatorial regimes, from Chile’s Augusto Pinochet to Argentina’s Jorge Rafael Videla to Spain’s Francisco Franco.

On September 11, 1973, a CIA-backed coup led by general Pinochet overthrew the elected government of Socialist Party President Salvador Allende. In Pinochet’s 17-year dictatorship, thousands of left-wing activists, students, trade unionists and anyone suspected of opposing Chilean and international capital were killed or disappeared by the regime. Hundreds of thousands were jailed and tortured, or sent into exile.

The names of these criminal state operations, such as “Operation Condor” or “The Caravan of Death” are forever embedded in the consciousness of Chilean workers. Pinochet’s “struggle against Marxism” remains one of the most violent developments in the history of the 20th century.

The main goal of such struggle was to destroy the working class and its organizations, both physically and through the imposition of aggressive economic policies of privatization and deregulation. These created a model of enrichment by a small oligarchy for the following decades.

Many governments joined this “struggle,” with the US leading the pack. President Richard Nixon and his National Security Adviser Henry Kissinger allocated $8 million for the campaign to destabilize Allende. While maintaining an appearance of liberal reforms and a more relaxed policy toward the USSR initiated by John XXIII, the Vatican, led by Pope Paul VI, lent support to the Chilean dictator.

In a cable dated October 18, 1973, Archbishop Giovanni Benelli, Vatican Deputy Secretary of State, denied the crimes committed by Pinochet’s junta, expressing “his and Pope’s grave concern over successful international leftist campaign to misconstrue completely realities of Chilean situation.”

More precisely, the cable documents Benelli’s view on the “exaggerated coverage of events as possibly greatest success of communist propaganda, and highlighted fact that even moderate and conservative circles seem quite disposed to believe grossest lies about Chilean junta’s excesses.”

His source of information was Cardinal Raúl Silva, a staunch opponent of communism. According to the cable, “Cardinal Silva and Chilean Episcopate in general have assured Pope Paul that junta making every effort to return to normal and that stories alleging brutal reprisals in international media secret are unfounded.”
The role played by figures like Silva or Paul VI himself—promoted as “progressives” at the time—emerges quite clearly in these documents. Benelli states that “validity and sincerity of Cardinal Silva cannot be challenged since Silva is known internationally as one of Church’s leading progressives who, moreover, gave tacit support to President Allende.”

This evidence shows not only the denial of Pinochet’s crimes by the Vatican and the Chilean Church: it reveals the bankruptcy of the Allende government, which based itself on relations with layers of the Church that were completely hostile to it.

In fact, the Archbishop states that, “leftist forces have greatly cut losses by convincing world that Allende’s fall due exclusively to fascist and external forces rather than to shortcomings of Allende’s own policies as is rightly case.”

If there is any objective truth in Benelli’s statement, it is the fact that Pinochet, who was appointed by Allende as head of the armed forces, took advantage of the political environment created by Allende’s retreat from the reforms he had promised. Allende was himself a capitalist politician, promoting a “Chilean road to socialism” but fundamentally committed to demobilizing the working class. This prepared the field for a right-wing military takeover.

In November 1973, in the immediate aftermath of Pinochet’s coup, another cable documents negotiations for the renewal and revision of the Concordat, originally signed in 1953, between the Vatican and the fascist regime of Francisco Franco in Spain, which effectively rejected the principle of separation between state and Church.
Archbishop Agostino Casaroli—the Vatican’s Secretary of Public Affairs at the time and another “ Ostpolitik reformist” figure who developed new relations with Eastern European countries in an attempt to boost the Church’s influence in Stalinist-ruled countries—met with Spanish officials. It was agreed that a low profile be maintained.
There were several reasons for this: first, events in Chile had created immense opposition among workers and students, and the Church risked being publicly exposed as an ally of dictatorial regimes. Secondly, there were disagreements inside the Vatican itself on how to best manage the Vatican’s image and distance it from fascist dictators.

A cable dated November 7, 1973 states that a “difference of views between the Vatican and the Spanish Episcopate is on the fundamental question of whether there should be a new Concordat negotiated.” The record shows that the Episcopate was “amenable to partial accords or revisions of the 1953 one, since they believe a new Concordat might once again associate the Church with the regime” while they are “trying to disassociate the Church from the GoS [Government of Spain] in the eyes of the Spanish public.”

While layers of the ecclesiastic hierarchy were concerned that after Franco’s death negotiating terms would be less favorable and were pushing for a new deal, the “liberal,” “progressive” section of the Vatican sought to “maintain its liberal image if only partial accords on the most vital points of friction” were renegotiated.

Contrary to Casaroli’s request to keep the visit under the radar, Franco’s regime “promoted extensive press and television coverage of the visit,” provoking a reaction from the Vatican. According to the Italian publication l’Espresso, Casaroli protested to a Spanish minister for “the offensive violation of the reassurances received from the Spanish government to maintain a low profile.”

A few years later, on March 24, 1976, Argentine Commander Jorge Rafael Videla headed the coup that overthrew President Isabel Perón, wife of former President Juan Perón. Videla ran a brutal police state, adopting free-market economic policies similar to Pinochet’s. His regime, infamously associated with the “Dirty War” and “Operation Condor,” became synonymous with disappearances, murder and torture.

Videla’s close accomplice in the coup and the military dictatorship that followed was Navy Admiral Emilio Massera. New cables show the close ties between Massera and Pio Laghi, Apostolic nuncio (Holy See diplomat) in Argentina.
A cable dated November 7, 1975 reveals that Laghi “talked with Admiral Massera early November 5 on same subject [President Perón], and recently with many other participants. Nuncio [Laghi]’s analysis was that Mrs. Perón must leave as soon as possible by leave of absence, resignation, or golpe ”—that is, a coup.

Besides being a close friend of Massera, Laghi was well respected in military and diplomatic circles. As the same cable confirms, “Nuncio is well connected and is astute observer. His overall conclusion was that she is finished. Only form of departure remains in question. However, he commented, it could take longer than expected and be an agonizing process.”

Ultimately, the real agony was experienced by tens of thousands of workers, students and political activists, labeled “terrorists,” who actually fought in opposition to the state terrorism which characterized the Videla regime, but were either killed or tortured, jailed and disappeared.

Pio Laghi was more than a known entity for the US government. In a cable dated May 14, 1974, Laghi is depicted as “highly educated, personable, speaks excellent English, and is well disposed toward the United States.”
These revelations shed light on the recent installation of the new Pope Francis, the former Archbishop of Buenos Aires, Argentina. The new Pontiff is deeply implicated in the “Dirty War” waged by the Argentine military junta (see “The ‘Dirty War’ Pope”).

http://www.wsws.org/en/articles/2013/04/15/vati-a15.html


__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130415c_01310101115_04_2013_007_039



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

 14_04_2013_013_02514_04_2013_013_034 

14_04_2013_013_03820130414a_01210100614_04_2013_008_024 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

13_04_2013_012_054 13_04_2013_013_03413_04_2013_012_033



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

11_04_2013_007_00211_04_2013_011_007 11_04_2013_006_05211_04_2013_001_0126211354611_04_2013_015_017 11_04_2013_013_043 11_04_2013_013_025 20130411a_01210100911_04_2013_011_004



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

09_04_2013_006_039



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

08_04_2013_012_025 1531044



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

06_04_2013_006_013 06_04_2013_009_02106_04_2013_001_00820130406a_00210100420130406a_00910101906_04_2013_012_063



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

14115359_1

20130405a_008101012



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

04_04_2013_015_013



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

03_04_2013_005_008 (1)

20130402a_01110101103_04_2013_004_008



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

20130402a_009101006

02_04_2013_004_01102_04_2013_007_010



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

Nun ends life on church campus in Coimbatore 

TIMES NEWS NETWORK 

Coimbatore: A 26-year-old nun allegedly committed suicide after consuming poison in the city on Saturday.Her relatives refused to accept the body after postmortem at the Coimbatore Medical College Hospital (CMCH),alleging that she was tortured by church authorities.However,the reason for her death is yet to be ascertained.
Angeline Nirmala Reena from Sowripalayam,became a nun in 2004 and devoted her life to the Roman Catholic Church,police said.She had been residing on the St.John De Britto Church campus on Lawley Road for the past four months.
While having breakfast on Saturday,she informed other nuns that she had consumed pesticide and fell unconscious.Reena was rushed to a hospital at RS Puram where she was given first aid and was transferred to St.Maris Hospital at Podanur for further treatment.She died at the hospital without responding to treatment.The body was sent to the CMCH for postmortem.
On Sunday,Reenas relatives refused to accept her body.They blocked the ambulance in which the body was being transported by the church authorities to Puliyakulam burial ground.They demanded action against church authorities and nuns for the death of Reena.They also demanded the appearance of the bishop in person at the CMCH to explain what had happened to Reena.
Reenas mother,Alish Reta Mary,said her daughter killed herself after she was tortured mentally.Her brother A Charles Irudhayaraj said: My sister was studying BA (English literature) final year at Nirmala College for Women at Race Course.She was tortured by a nun.When she lodged a complaint with the authorities,they failed to take any action. 
Seven nuns who were present at the hospital refused to talk to the media.However,police pacified the relatives and the body was sent to the burial ground.We are interrogating afew nuns and church authorities regarding the suicide.We will be able to ascertain the reason for her suicide only after a detailed probe, said inspector Muthumalai,R S Puram police station.A case has been registered under CrPC Section 174 (unnatural death).


Pc0051500.jpg 



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

<iframe width="640" height="360" src="https://www.youtube.com/embed/arfL23uztj0?feature=player_detailpage" frameborder="0" allowfullscreen></iframe>



__________________


Guru

Status: Offline
Posts: 23425
Date:
Permalink  
 

31_03_2013_013_040 31_03_2013_013_02630_03_2013_013_03531_03_2013_103_029 142154546_1 162547750_129_03_2013_001_040

30_03_2013_010_011



__________________
« First  <  Page 12  >   Last »  sorted by
 
Quick Reply

Please log in to post quick replies.

Tweet this page Post to Digg Post to Del.icio.us


Create your own FREE Forum
Report Abuse
Powered by ActiveBoard