Friday, April 24, 2015

Encyclical on environment stimulates hope among academics and activists


Encyclical on environment stimulates

 hope among academics and activists

The encyclical on the environment from Pope Francis is stimulating a great deal of discussion and hope in academia and the environmental movement. The encyclical is expected in June or July.
The pope wants to make the environment one of the signature issues of his papacy. As he explained to reporters three days after his election, one of the reasons he took the name Francis was because St. Francis of Assisi is "the man who loves and protects creation." He went on to say, "These days we do not have a very good relationship with creation, do we?"
Conservationists are hoping that the encyclical's attitude toward animals, especially wildlife, will reflect the spirit of St. Francis of Assisi, according to Lonnie Ellis, associate director of Catholic Climate Covenant.
The encyclical is widely expected to give support to those who attribute climate change to human activity since the pope has already said he accepts this scientific conclusion. Although popes are clearly not infallible when it comes to science, Francis is the first pope to have a modern scientific training: He was educated as a chemist and worked as one in Argentina before he entered the seminary.
Christiana Peppard of Fordham University said she hopes the encyclical will affirm that "contemporary science is a marvelous way of knowing the world and that it represents a collective, collaborative way of discerning important realities about the Earth that we share, and thus that there is zero justification for skepticism of climate change among Catholics."
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"The climate crisis is an issue of unparalleled urgency," says Dan DiLeo of the Catholic Climate Covenant. "Scientists generally agree that there is a closing window of opportunity within which to avoid runaway and largely irreversible human-forced climate change."
In order to set the stage for the encyclical and to respond to critics who say the pope should not dabble in science, the Vatican announced plans for a one-day conference at the Vatican on climate change on April 28.
But the encyclical will, of course, need to be about more than science.
"Having worked for a number of years on global climate change concerns," reported Immaculate Heart of Mary Sr. Nancy Sylvester, "it is clear that data alone will not convert people. We need to 'feel' differently about Earth. Doing what Pope Francis does so well, I'd like to see him to frame the issue in a pastoral way."
This pastoral approach would speak "to a new relationship to Earth that sees all beings as partners and interconnected," she continued. "To stress not stewardship but our responsibility with all of life to work together for not only our survival, but our flourishing as a planetary community. To bring new metaphors and symbols to how we think and feel about who we are on this our Earth home." 
But the encyclical also needs a theological foundation.
Walter Grazer said he hopes the pope "will place our concern for the environment within the theological framework of the Trinity, Genesis, and the prophetic tradition." Grazer, a consultant on religion and environment, is a former manager of the Environmental Justice Program at the U.S. Conference of Catholic Bishops.
Many Catholics wonder why the church is getting into this issue, and it would be helpful for them to know that our ecological concern flows from our theology. Catholics see "the Trinity as relational and social," Grazer said, and "all of creation and life reflects this relational and social notion -- so all creatures are intimately linked and share kinship."
"People need to see that the church's concern about ecology and the environment is not about 'greening the church and Catholic community,' " Grazer said. "Our concern is coming out of who we are and should be."
But, he said, "while Popes John Paul II and Benedict XVI strongly called for a respect for the integrity of nature, it was always qualified by references of nature ultimately in service to humans."
"I hope the encyclical will stress that nature and the rest of creation has an integrity of its own as a creation of God," he said. "This does not mean a diminishment of the unique and special place of humans in creation or a hands-off approach, but rather a call for an even greater respect and intimacy with nature and a less instrumental notion. We should be able to both honor the integrity of the rest of creation while still acknowledging that humans are made to reflect the Creator most perfectly and that as part of nature we can utilize nature but not in a rapacious way."
This is a major concern of Dan Scheid of Duquesne University. "The one thing I would most like to see is for Francis to describe a vision of the common good that is non-anthropocentric and that sees caring for the environment not only as a concern for the poor and for future generations but also because human flourishing is only possible as part of a flourishing planet and cosmos," he said. "I would like to see 'human ecology' and 'natural ecology' unified back into what many religious orders describe as a concern for the 'Integrity of Creation.' "
Scheid would like the encyclical "to move beyond dominion and stewardship models and closer to 'partnership' models of ecological theology that celebrate the commonalities between humans and nonhumans." And "since mercy has been a prominent theme of his, I would love it if he expressed the call to be merciful to the Earth and to nonhumans."
Margaret Farley of Yale University agreed that the encyclical needs to offer a new perspective on the relationship between humans and nature. "From relations primarily of utility, domination, exploitation, nature-human relations may instead be based on the intrinsic value inherent in each, and in all non-living, living, non-human, and human beings," she said. "The relationship is one of interdependence, participation and, for humans, the possibility of conscious gratitude and awe."
What is said about the environment also needs to be connected to Catholic social teaching about the common good, solidarity, and concern for the poor. Farley notes that this teaching has helped people recognize that "ethical claims for justice and care" apply "not only in one's own group but in relation to all peoples, including future generations."
Gaudium et Spes of the Second Vatican Council is a good place to start for the new encyclical, said Dolores L. Christie of John Carroll University. "There is good stuff in the tradition, but it needs to be applied explicitly to critical contemporary issues. A ravaged earth is not sustainable."
"Ecological degradation compromises the Catholic commitment to protect and defend human life and dignity," argues DiLeo, "especially of the poor and vulnerable." 
"An ethical-theological treatment of shared, vital environmental goods, like fresh water," would be helpful, Peppard said. It should articulate "responsibility across geographic space and chronology (including duties to future generations)." 
Ron Pagnucco of St. John's University "would like to see Francis continue to use the concept of 'solidarity' in the encyclical, discussing what global solidarity means in regards to the environment."
"Just as Catholic social doctrine teaches that no person exists without society," said Vince Miller of the University of Dayton, "we need to also learn that our species does not exist without the rest of creation."
"How climate change and related environmental issues connect with other important concerns, including war and peace, economics, and health care," needs to be articulated in the encyclical, according to Tobias Winright of St. Louis University.
"It is very important to discuss the environment, conflict and peace," Pagnucco agreed, since environmental degradation is a "threat multiplier."
The relationship between the environment and the economy is especially important.
"Environmentalists are looking to the pope for continued linkages to poverty and impact of degradation on the poor," said Catholic Climate Covenant's Ellis. Jesuit Fr. James Keenan of Boston College would also "like to see the sustainability issues related to climate change woven into issues related to economic inequality."
Environmental problems are also connected to racism, said Alex Mikulich of Loyola University New Orleans. And "it would be important to consider the connection between the desire to dominate the earth/cosmos and domination of women," according to M. Shawn Copeland of Boston College.
One of the reasons environmentalists are embracing religion is because it is one of the few things that can motivate people to sacrifice their own self-interest for the sake of others.
David Cloutier of Mount St. Mary's University calls for a "forthright confrontation with so-called lifestyle choices."
"It's all the choices we make that cause the per capita carbon footprint of the average American to be roughly twice that of most European countries, and that cause the insanity of California lawns and water-thirsty agriculture," he said. "I'm all for better laws and structures, but until we stop expecting strawberries in February, spacious living quarters, and large SUVs, I'm not sure how those structures change."
Likewise, Scheid said he hopes for "a critique of consumerism and a 'scrap culture' or 'throwaway culture' that uses and then discards as trash people, especially the poor, created goods, and the Earth as a whole. I hope he ties the preferential option for the poor and solidarity with ecological concerns."
Grazer said he hopes the pope "will call upon the larger and more wealthy nations to lead and make the 'sacrifices' needed to make urgent progress regarding climate change, and in particular, helping the most vulnerable people and nations mitigate and adapt to climate change." The pope "needs to call for much greater leadership on the part of wealthier nations and also for sufficient changes in personal and corporate life style, moving away from consumerism," he said.
But Miller of Dayton University stressed that structural change, not just individual choices, is essential. "Our moral and Christian obligation is not simply to change our consumption as individuals, but to collectively build a culture/society/civilization that is sustainable," he said.
It requires "a broadening of moral responsibility to care for creation from individual choice to the larger, structural, policy responses that are required to address the environmental crises we face," he said. "Yes, greed is a problem, but environmental despoliation is cooked into the system we have built."
Peppard agreed that "market processes are not morally trustworthy guides to long-term flourishing of the physical bases on which all life depends" because the markets are oriented "towards short-term profit and economic growth without a recognition of natural capital as a substrate of those developments."
How people and governments respond to the encyclical will be critical. "The theology of the encyclical is important," said Marian Diaz of Loyola University Chicago, "but the implementation or the lack thereof matters more." 
The encyclical is being prepared in advance of the Paris talks on climate change to be held from Nov. 30 to Dec. 11. 
"It would be good for Pope Francis to set a higher standard and urge nations to be bolder in adopting a broader and more meaningful agreement," Grazer said. "It would be good if he called for full funding for the Green Climate Fund. That would help send a message that the poor of the world will not be left to handle climate impacts on their own. They did not cause the problem, but they do end up paying the price."
Since few people read encyclicals, the teaching of "our vocation to serve and protect creation" needs to be tied to "the one practice that most of us regularly participate in: the Eucharist, which is the source and summit of Christian life in this world," Winright said.
Keenan said he hopes the pope will specifically "appeal to institutions, including Catholic ones, to look to their own internal practices and policies and to their investments to see whether they promote economic equity and environmental sustainability."
Lisa Cahill of Boston College and Peppard said they hope the pope encourages ecumenical and interreligious cooperation and learning on the environment.
And since "environmental issues, like politics in general, is intensely local," John Langan of Georgetown University said after the encyclical is issued, "business leaders [should] be positively involved in discussions of the issues." 
"This is one way of preventing the dismissal of environmental proposals," he said. The lack of such local discussions, he said, "limited the effectiveness of Economic Justice for All," the 1986 pastoral letter issued by the USCCB.
The encyclical has already triggered "reflection and conversation about our natural world and climate change among Americans of many faiths," said Jeremy Symons, senior director for climate policy at the Environmental Defense Fund. "It's a welcome conversation, because protecting the natural world and caring for our children's future are matters that touch all parts of our lives."
When it comes out, the encyclical "will elevate the church's powerful voice on the moral imperative of advancing justice, defending human dignity and protecting the poor and the most vulnerable among us," said Edwin Chen of the Natural Resources Defense Council. "It is our duty to do all we can to secure a peaceful and safe planet for this and all future generations. We expect his message will resonate in every corner of the world."
We will have to wait and see if the encyclical fulfills the expectations of academics and activists. They are eagerly waiting for it and will have lots to say about it. 
[Jesuit Fr. Thomas Reese is a senior analyst for NCR and author of Inside the Vatican: The Politics and Organization of the Catholic Church. His email address is treesesj@ncronline.org. Follow him on Twitter: @ThomasReeseSJ.]
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Wednesday, April 22, 2015

IT’S OUR TURN TO LEAD! (Reflections by a Jesuit on April 22nd 2015) - by Fr. Cedric Prakash sj



IT’S OUR TURN TO LEAD!
(Reflections by a Jesuit on April 22nd 2015)
-Fr. Cedric Prakash sj*

It is Earth Day once again and on this 45th anniversary when the focus of every citizen is on what are we doing to Mother Earth, the theme that is suggested is “it’s our turn to lead”. The publicity material speaks about “the most exciting year in environmental history. The year in which economic growth and sustainability join hands. The year in which world leaders finally pass a binding climate change treaty. The year in which citizens and organisations divest from fossil fuels and put their money into renewable energy solutions. These are tough issues but we know what’s at stake is the future of our planet and the survival of life on earth. On Earth Day we need you to take a stand so that together, we can show the world a new direction. It’s our turn to lead. So our world leaders can follow by example.” 

So it’s our turn to lead! India is a classic example of how sustainable development is thrown to the winds: the ‘corporatisation’ of the country; the anti-small farmer land acquisition ordinance; a ‘development’ model which caters to the rich and the powerful; the desperation to further nuclearize the country; the total insensitivity to the environment and to ecological concerns - are all powerful indicators to show that it is the ordinary citizen who needs to come out on the streets and to lead the country on issues that may have serious repercussions for future generations.

The lead article in today’s ‘Times of India’ (ed. Ahmedabad page 1) speaks about how the Gujarat Government is pressuring the Central Government to lift the moratorium on some of the country’s critically polluted industrial clusters – Ankleshwar, Vatva (in Ahmedabad) and Vapi - which was a decision of the previous UPA Government in 2010; besides, the National Green Tribunal on the basis of a petition filed by Trupti Shah and others has sent a notice to the Government of Gujarat regarding the Statue of Unity Project on the Narmada River which is bound to create serious ecological problems for the whole State. 


Significantly, April 22nd is also the day on which the Jesuits celebrate the feast of Mary, the Mother of the Society of Jesus. It was on this day in 1541, exactly seven months after the approval of the Society of Jesus and two weeks after Ignatius of Loyola was elected its first Superior General that he celebrated Mass with his other companions at the altar of Our Lady in the Basilica of St. Paul Outside-the-Walls in Rome, during which they also made their solemn vows.

The care of the earth has been a consistent concern in the way of proceeding of the Jesuits since the last several years. In 1999, this concern was highlighted in a document ‘We live in a Broken World’ and this was furthered with an even greater commitment in 2011 with a path-breaking document ‘Healing a Broken World’.

The General Congregation 35 of the Jesuits emphasises that “Our response to environmental and ecological concerns is therefore a mission: our apostolic response. “As servants of Christ’s mission we are invited to assist him as he sets right our relationships with God, with other human beings, and with creation.”  (D3#18)

It is more than just a coincidence that ‘Earth Day’ and the feast of Mary, the Mother of the Society of Jesus’ are observed today: April 22nd. It is a powerful reminder that “the care of the environment...touches the core of our faith in and love for God.” (GC35. D3 #32); while any activity, however cosmetic, is certainly welcome.... we are indeed called to do much more! It’s our turn to lead!



(* Fr. Cedric Prakash SJ is the Director of PRASHANT, the Ahmedabad-based Jesuit Centre for Human Rights, Justice and Peace.)

Address: ‘PRASHANT’, Hill Nagar, Near Saffron Hotel, Drive-in Road, Ahmedabad - 380052

Phone: (079) 27455913, 66522333 Fax:  (079) 27489018                             
Email:
sjprashant@gmail.com       www.humanrightsindia.in

Saturday, April 11, 2015

​ GUJCOTOC: ANOTHER DRACONIAN LAW FROM GUJARAT -Fr. Cedric Prakash sj*



GUJCOTOC: ANOTHER DRACONIAN LAW FROM GUJARAT
-Fr. Cedric Prakash sj*

On March 31st 2015, the Gujarat Legislative Assembly passed another draconian law ‘the Gujarat Control of Terrorism and Organised Crime (GUJCOTOC) Bill 2015’. This bill has yet to be sent to the Governor of Gujarat for his assent. It will then have to be sent to the Rashtrapati Bhavan for approval by the President of India because of the contentious provisions in it; very interestingly, three earlier versions of this draconian bill in 2004, 2008 and 2009 were rejected by the President of India.

There are several provisions in the bill which are draconian in nature and will surely enhance tyranny by the police and the abuse of law in order to settle political scores or to quell dissent and human rights, these include:

i.                    the empowerment of an investigating agency to continue for 180 days its investigation – as against the maximum period of 90 days laid down in the Code of Criminal Procedure (CrPC); during this period the accused will be in judicial custody
ii.                  the confession made before police officer while in police custody can be used against the accused in a trial
iii.                the authorisation for the interception of wire, electronic or oral communication as admissible evidence against the accused in court
iv.                the Government (according to Section 25 of the bill) is made immune from any legal action for ‘anything which is in good faith done or intended to be done in pursuance of this act’

The justification given by the Gujarat Government for such an inhuman legislation is that it has borrowed several of its provisions from already existing laws both from India and abroad and that it has striking parallels to the Maharashtra Control of Organised Crime Act (MCOCA) 1999 - which of course has no reference to terrorism.

Civil society in Gujarat and in other parts of India are naturally up in arms; speaking at a public meeting in Ahmedabad on April 9th, Mr. Girish Patel, Senior Counsel of the Gujarat High Court and the doyen of the human rights movement in Gujarat said “Modern criminal law suggests that an accused should be treated as a human and the onus is on the State to prove that he is guilty. It also entitles him for a fair trial as per the Constitution and benefit of doubt, if any, is enjoyed by him; however, the bill is against these principles.”

The question being asked by legal experts, human rights activists and other concerned citizens is whether such a law is necessary or not? No one denies that any kind of terrorist activity goes against the very essence of humanity and should be firmly dealt with. There are however enough of laws in existence which can deal with terrorism; adding another draconian law and providing the State machinery with unbridled powers lends itself to abuse; whilst attempting to control terrorism the State is in fact indulging in a new kind of terrorism. This law is certainly unwarranted.

Civil society leaders of Gujarat have now called for a ‘Jan Andolan’ to take on this draconian anti-terror bill and to ensure that it never sees the light of day. Several representations have been made from all over both to the Governor of Gujarat and to the President of India not to sign the GUJCOTOC bill 2015.

11th April, 2015

(* Fr. Cedric Prakash SJ is the Director of PRASHANT, the Ahmedabad-based Jesuit Centre for Human Rights, Justice and Peace.)
Address: ‘PRASHANT’, Hill Nagar, Near Saffron Hotel, Drive-in Road, Ahmedabad - 380052
Phone: (079) 27455913, 66522333 Fax:  (079) 27489018                              
Email:
 sjprashant@gmail.com       www.humanrightsindia.in

Thursday, April 09, 2015

US Requests Salvadoran ExColonel's Extradition in Jesuit Deaths

News > Latin America US Requests Salvadoran ExColonel's Extradition in Jesuit Deaths Published 8 April 2015 (15 hours 23 minutes ago) 0+ We Recommend The crime ocurred 25 years ago during the Salvadorian civil war.  The U.S. government asked a North Carolina court Wednesday to approve the extradition of a Salvadoran former colonel and minister to Spain, for the murders of six Jesuit priests, including five Spaniards, in 1989. Inocente Montano, 72, was fulfilling a 21-month prison sentence in North Carolina for lying over his migration status, so he could remain in the United States and avoid a trial in his country. The U.S. Department of Justice then linked Montano with Spain’s 2011 request of extraditing 20 military officers responsible for the murders of Jesuit priests during the Salvadorian civil war (1980-1992). RELATED: Paraguay Asks Brazil to Extradite Mayor Linked to Murder​ Montano allegedly killed six Jesuits — five from Spain — and two Salvadorian women (a cook and her daughter) on Nov. 16, 1989, in the University of Central America (UCA). “The day before the assassinations, Montano participated in various meetings and, in the last one, one of the officials, in the presence of Montano, ordered to kill Father Ignacio Ellacuría without leaving witnesses,” stated the U.S. request to the North Carolina court. As the Vice-Minister of National Defense then, Montano was in charge of the state-owned radio that “broadcasted threats to the priest and his fellows a few days before the crime,” added the statement. RELATED: Guatemala Ex-President Freed from US Prison, Arrives Home “This is a huge step toward justice and individual criminal accountability,” lawyer Almudena Bernabéu, who represents the priests in the case via the Center of Justice and Accountability (CJA), said to EFF. The San Francisco-based center filed a lawsuit in 2008 before the Spanish court, along with the Association Pro Human Rights of Spain. If the North Carolina court accepts the extradition, Montano will face up to 30 years in prison over the charges of assassinations, terrorism and crime against humanity.  3 0 Tags El Salvador United States Spain civil war army state terror human rights Jesuits 

This content was originally published by teleSUR at the following address: 
http://www.telesurtv.net/english/news/US-Requests-Salvadoran-ExColonels-Extradition-in-Jesuit-Deaths-20150408-0040.html. If you intend to use it, please cite the source and provide a link to the original article. www.teleSURtv.net/english

Wednesday, April 08, 2015

The Church should not allow itself to be bought


The Church should not allow itself to be bought

Tuesday, April 7, 2015
An open letter from the group Churches and Mining about the seductiveness of mining companies. Churches and Mining is a Latin American network of Christian communities and religious who, with the support of various bishops, the Pan-Amazon Ecclesial Network (REPAM), the Department of Justice and Peace of the Latin American Episcopal Conference (CELAM) and the Latin American Council of Churches (CLAI), was organized two years ago to confront the impacts of mining. Attached is the final document of the last meeting of Churches and Mining, held in Brasilia in December 2014. About 100 representatives of affected communities were present, along with partners from North America and Europe.

We know close up the suffering of many communities and traditional peoples, as well as violations of the rights of the environment and of future generations, provoked by the big mining projects that are expanding on our continent. These business undertakings violate the American Convention on Human Rights and the UN principles for multinational corporations and Human Rights.
Various bishops and some Episcopal Conferences have declared their support for the affected communities and denounced the conflicts which are provoked by mining companies and many times have the approval of national governments.[1]
The pastoral activity of the churches and their official stance in favor of the communities have been effective in showing the contradictions of the extractivist economic model and the  damage it causes to human life and to the Planet.  They have also helped strengthen the people in their struggles and resistance, and have promoted the search for alternative models.
The biggest mining multinationals are organizing strategies to oppose these activities and accusations.  But while they have increased their presence in the communities, the companies have not been able to seduce the leadership and the people who are more aware, many of whom are organized around their Christian communities.
Because of this, the companies have added an institutional approach: senior executives and big investors of various mining companies requested a day of “retreat” at the Vatican (October 2013) and a day of reflection at Canterbury in order to come closer to the Anglican Church (October 2014).  At both of these events they experienced an attitude of listening and an openness to dialogue.  However, they were not able to co-opt the Churches nor were they able to receive a blessing on their operations, since the mining companies are generally concerned with promoting their own economic interests and, in the majority of cases, their formal declarations are not accompanied by an effective practice of listening and respect for the communities at the grassroots.
A third seductive initiative was recently launched.  We want to spread awareness of this initiative, and make clear our profound repudiation of the same.
The initiative is called “Mining in Partnership”.[2]  It proposes “to help theological seminaries in their training of pastors and other church leaders to serve communities affected by mining projects”.  It points out the benefits that this initiative would bring to both the companies and the churches.  It also proposes that the churches “think theologically, ethically and liturgically about mining in the locality and internationally.”
We would like to present our position on this initiative:
  • We reject the invitation for the church to enter into partnership with the mining companies.
    A re-reading of the document produced after the “retreat” at the Vatican provides a clearer picture of how the companies understand partnership: they raise the question “how can the mining industry give a better impression?,” and one of the executives shares the expectation that “a leader of public opinion of the stature of the Catholic Church (...) could help to inform people around the world of the significant progress made in the mining sector”.
  • It is not the role of churches to convince the faithful about the goodness of an undertaking.  It is also absurd to think that churches are simply called “to serve communities affected by mining projects.”  The Church (cf. GS1) takes on the dramas, hopes and demands of the poorest and of the victims of an economy that increasingly discards people (EG 53) and jeopardizes the balance of Creation.  It is the obligation of companies, under supervision of the State, to obtain the prior consent of communities before installing themselves in a place; to guarantee adequate conditions for getting a license; to avoid social and environmental damage; and to pay taxes to the State to cover social policies and fines for every violation.  It is by doing these things, and not by suggesting other types of funding  or partnership, that the companies will receive our recognition as responsible actors.
  • We recognize the importance of dialogue between Christian communities and the mining companies.  We seek this dialogue every day (often in vain) in the most diverse local situations of conflict, where the communities denounce concrete violations and present specific demands.  This is the place where dialogue should begin, where the true attitude of companies toward the communities can be measured.  Pastoral agents do not need formation provided by mining companies to mediate this dialogue competently.
  • Funding initiatives for theological seminaries appears to be a strategy for co-opting the Church, for utilizing it to benefit the interests of the mining companies, and to divide it, weakening its role as “advocate of justice and defender of the poor” (Pope Francis[3]).  The companies, instead of providing money to repair the damage reported by the communities, invest in publicity campaigns or in activities that provide economic support for leaders of communities, unions or pastoral activity, with the evident objective of reducing criticism not by change, but by co-opting those who raise the problems.
We therefore invite the Pontifical Council for Justice and Peace, the Episcopal Conferences, our Reformed Sister Churches, theologians, Christian Churches involved in the defense of the communities affected by the violation of their socio-environmental rights, and all people of good will, to join with us in rejecting this initiative of the big mining companies created to co-opt the opposition.
We will continue to walk with the communities humbly and persistently.  They are becoming more aware of their situation, protagonists of the process and more deeply rooted in the defense of their lands.  It is in this process that the Kingdom of God is being built.
Churches and Mining, April 2015.
Ação Franciscana de Ecologia e Solidariedade - AFES -
Agenda Latinoamericana Mundial
Amerindia Colombia y Continental
Associação Ecumênica de Teólogos/as do Terceiro Mundo – ASETT -
Associação Madre Cabrini, Irmãs Missionárias do Sagrado Coração de Jesus – Brasil
Asociación Menonita para Justicia, Paz y Acción Noviolenta -JUSTAPAZ-
Caritas de El Salvador, El Salvador
Caritas Jaén, Perú
Centro de Ecología y Pueblos Andinos -CEPA-  Oruro Bolivia
Centro de Justicia y Equidad -CEJUE- Puno, Perú
Centro Franciscano de Defesa dos Direitos, Brasil
Coalición Ecuménica por el Cuidado de la Creación, Chile.
Consejo Latinoamericano de Iglesias - CLAI-
Consejo Mundial de Iglesias, Justicia Climática -CMI-
Conselho Indigenista Missionário -Brasil-
Coordinación Continental de Comunidades Eclesiales de Base
Comissão Verbita, JUPIC- Amazonía.
Comitê em Defesa dos Territórios frente à Mineração, Brasil.
Comunidades Construyendo Paz en los Territorios - Fe y Política -Conpaz- Colombia.
Comisión Intereclesial Justicia y Paz -Colombia-
Comissão Pastoral da Terra -CPT- Brasil.
Comunidades de Vida Cristiana -CVX-
Comunidades Eclesiales de Base, Colectivo Sumaj Kausay, Cajamarca, Argentina.
Coordinación Continental de Comunidades Eclesiales de Base.
Coordinadora Nacional de Derechos Humanos, Perú.
CPT Diocese de Óbidos, Pará, Brasil.
Derechos Humanos Sin Fronteras, Perú.
Derechos Humanos y Medio Ambiente de Puno -DEHUMA-, Perú
Diálogo Intereclesial por la Paz en Colombia, DIPAZ, Colombia
Diocesis de Copiapó- Alto del Carmen – Chile
Diocese de Itabira- Fabriciano Minas Gerais, Brasil
Dirección Diocesana Cáritas  de Choluteca, Honduras
Equipe de Articulação e Assessoria as Comunidades Negras do Vale do Ribeira, EAACONE, Brasil.
Equipo Investigación Ecoteología, Universidad Javeriana, Bogotá.
Equipo Nacional de Pastoral Aborigen, ENDEPA, Argentina.
Franciscans International.
Hermanas de la Misericordia de las Américas, Argentina.
Iglesia Evangélica Presbiteriana de Chigüinto, Chile.
Irmãos da Misericórdia das Américas Juventude Franciscana do Brasil – JUFRA-
JUPIC Claretianos San José del Sur Argentina, Chile, Paraguay y Uruguay
Justiça, Paz e Integridade da Criação Verbitas - JUPIC SVD - Província BRN
Mercy International Association at the UN
Mesa Ecoteológica Interreligiosa de Bogotá D.C. – MESETI -
Misioneros Claretianos  Centro América y San José del Sur, Argentina
Misioneros Combonianos, Brasil e Ecuador
Movimento dos Atingidos por Barragens no Vale do Ribeira -MOAB- Brasil.
Observatorio de Conflictos Mineros de América Latina -OCMAL-
Oficina de JPIC OFM, Roma.
Oficina de JPIC Sociedad Misionera San Columbano, Chile
Orden Franciscana Seglar, Uruguay
Organización de Familias de Pasta de Conchos,  México
Pastoral de Cuidado de la Infancia, Bolivia
Pastoral Indígena, Ecuador
Pastoral Indigenista  de Roraima -Brasil-
Pastoral Social Cáritas Oruro, Bolivia
Pastoral Social Diócesis de Duitama Sogamoso, Boyacá, Colombia
Pastoral Social Diócesis de Pasto, Nariño, Colombia
Radio el Progreso Yoro-ERIC-  Honduras
Red de Educación Popular de América Latina y el Caribe de las Religiosas del Sagrado Corazón
Rede de Solidariedade Missionárias Servas do Espírito Santo, Brasil
Red Muqui, Perú
Red Regional  Agua Desarrollo y Democracia, Piura, Perú
Secretariado Diocesano de Pastoral Social, Garzón Huila, Colombia
Servicio Internacional Cristiano de Solidaridad Oscar Romero -Sicsal-
Servicio Interfranciscano de Justicia, Paz y Ecología -SINFRAJUPE-, Brasil.
Servicio Internacional Cristiano de Solidaridad con América Latina, Oscar Romero, -SICSAL-
Servicios Koinonia
Vicaría de la Solidaridad, Oficina de Derechos Humanos, Jaén, Perú.
Vicariato Apostólico San Francisco Javier, Jaén, Perú.
Vivat International.
To contact us and learn more about our activities and proposals:
iglesiaymineria@gmail.com)


"If you're not careful, the newspapers will have you hating the people who are being oppressed, and loving the people who are doing the oppressing." ~ Malcolm X