Fil-festa tal-Milied: l-ipokrezija madwarna

Għal uħud il-ġranet tal-Milied huma festa ta’ rigali u divertiment. Bonanza ta’ kummerċ.

Imma forsi hemm min hu konxju li l-Milied li nikkommemoraw ukoll bil-presepju hu ukoll okkazjoni ta’ reflessjoni dwar l-għar ta’ Betlehem: dwar kif u għaliex bnedmin iwarrbu u jistmerru lill-oħrajn.

Il-Milied hu ukoll il-festa tar-refuġjati u tal-immigranti madwarna maħrubin minn pajjiżhom għal elf raġuni: persekuzzjoni, faqar, tiftix ta’ ħajja aħjar.

Il-presepju hu xbieha ta’ familja li m’għandiex saqaf fuq rasha u sabitu fi stalla qalb l-annimali. L-istatwi fil-presepju huma riflessjoni ta’ din ir-realtà li għadha magħna u tibqa’ minkejja kull progress li niftaħru bih.

F’dawn il-ġranet tal-Milied aħna u nosservaw il-biżibilju presepji fil-gżejjer Maltin ikun tajjeb jekk nirriflettu ftit kif naħsbuha fuq ir-refuġjati u l-immigranti fostna.

Il-Milied it-tajjeb.

L-ambjent u l-ġustizzja soċjali

e-waste-africa

Il-ħsara ambjentali teffettwa lil kulħadd, imma b’mod speċjali tolqot iktar lil dawk li huma vulnerabbli. L-esperjenza tal-ħajja ta’ kuljum, imsaħħa bir-riċerka turi li l-agħar effetti tal-ħsara ambjentali jġarrbuhom l-aktar nies foqra. Per eżempju, n-nuqqas jew it-tniġġis tal-ilma jolqot l-iżjed lil dawk li huma l-aktar foqra, li għalihom ix-xiri ta’ flixkun ilma ħafna drabi hi spiża żejda. U meta f’diversi pajjiżi għola l-livell tal-baħar dan laqat l-ewwel lill-foqra li kienu qed jgħixu fi griebeġ mal-kosta, u li ma kellhomx iktar fejn imorru.

M’aħniex konxji biżżejjed tal-problemi li jolqtu lil dawk li huma mwarrba mis-soċjetà. Illum ma nistgħux ma nagħrfux li l-impenn ambjentali irid jieħu ukoll dimensjoni soċjali. Dan għandu jdaħħal diskors dwar il-ġustizzja fid-diskussjonijiet dwar l-ambjent, biex nifhmu dejjem iktar li l-karba tal-art hi ukoll il-karba tal-fqir. Il-ħsara ambjentali hi l-kawża ta’ inġustizzja soċjali.

Flok jindirzzaw il-problemi tal-foqra uħud iwaħħlu fiż-żieda fil-popolazzjoni u jippruvaw ma jagħtux importanza lill-konsumiżmu estrem u selettiv tas-soċjetà moderna. B’hekk jippretendu li jilleġittimizzaw il-mudell ta’ distribuzzjoni tar-riżorsi li għandna llum, fejn hemm minoranza li temmen li għandha dritt tikkonsma fi proporzjon li qatt ma jista’ jiġi applikat fuq livell universali, għax il-pjaneta bilkemm l-iskart ta’ konsum bħal dan ma tkun kapaċi żżomm.

Iktar minn hekk, terz tal-ikel li nipproduċu qed jinħela: l-ikel li jintrema qed jinsteraq minn fuq il-mejda tal-fqir. Iż-żieda fil-konsum taf twassal għat-tlaqqigħ flimkien ta’ problemi marbuta mat-tinġis ambjentali, il-mezzi ta’ trasport, it-trattament tal-iskart, il-qerda ta’ riżorsi, u l-kwalità tal-ħajja.

Jeżisti “dejn ekoloġiku” bejn il-pajjiżi żviluppati u dawk inqas żviluppati. Dan id-“dejn ekoloġiku” hu marbut ma’ żbilanċ fil-kummerċ b’konsegwenzi fil-qasam ekoloġiku, kif ukoll mal-użu sproporzjonat tar-riżorsi naturali storikament imwettaq minn xi pajjiżi. L-esportazzjoni ta’ xi materja prima biex tissodisfa s-swieq tal-pajjiżi industrijalizzati ħalliet warajha ħafna ħsara ambjentali, bħal, per eżempju t-tinġis bil-merkurju fil-minjieri tad-deheb jew bid-dijossidu tal-kubrit fil-minjieri tar-ram.

It-tisħin ikkawżat mill-konsum enormi ta’ xi pajjiżi għonja għandu riperkussjonijiet fl-ifqar postijiet ta’ din l-art, speċjalment fl-Afrika, fejn iż-żieda fit-temperatura flimkien man-nixfa għandha effetti diżastrużi fuq l-agrikultura.

Ma’ dan inżidu r-rimi ta’ skart tossiku f’pajjiżi li qed jiżviluppaw minn intrapriżi ibbażati f’pajjiżi żviluppati. Dawn jagħmlu fil-pajjiżi mhux żviluppati dak li m’huwiex permess li jsir f’pajjiżhom.

Ġeneralment, meta jwaqqfu l-attività tagħhom u jitilqu, iħallu warajhom ħsarat kbar umani u ambjentali, bħal qgħad, irħula bla ħajja, il-qerda ta’ ħażniet naturali, deforestazzjoni, tifqir fil-biedja u fil-merħliet tal-post, ħofor kbar, għoljiet imħarbta, xmajjar imniġġsa u xi opra soċjali li ma tiflaħx tieqaf iktar fuq riġlejha”.

Din hi s-sejħa li tagħmlilna l-art. Hi s-sejħa tal-fqir li hu ukoll misruq mill-ġid li tagħtu n-natura biex biex bih jistagħna ħaddieħor. Il-ħsara ambjentali hi l-kawża ta’ inġustizzji soċjali kbar li lkoll isiru f’isem l-iżvilupp. Għax fl-aħħar huma dawk l-iktar vulnerabbli fostna li l-iżjed iħossu l-konsegwenzi tal-qerda ambjentali li qed isseħħ madwarna. Għalhekk kull pass il-quddiem, (żgħir jew kbir), li nagħmlu biex inħarsu l-ambjent ta’ madwarna huwa pass biex innaqqsu l-inġustizzji ta’ madwarna.

 

(kummentarju li xxandar fuq l-RTK it-Tnejn 4 ta’ Jannar 2016, ibbażat fuq il-paragrafi 48 sa 51 tal-enċiklika Laudato Sì tal-Papa Franġisku)

Solidarjeta’ u Sliem

solidarity 

Dawn il-ġranet huma jiem ta’ solidarjeta’ u sliem.  Mhux xieraq li nuża l-ispazju għal argumenti u polemiċi. Avolja anke is-solidarjeta u s-sliem huma sors ta’ polemika.

Is-solidarjeta’ u s-sliem huma l-unika sinifikat veru ta’ dawn il-jiem li tul is-snin ġew ikkapparrati minn sens qawwi ta’ konsumiżmu u xalar li jmorru lil hinn minn dak li hu aċċettabbli.

Il-Milied it-Tajjeb lil kullħadd.

oriġinalment ippubblikat fuq iNews it-Tnejn 23 ta’ Diċembru 2013

Pope Benedict XVI : Laying the Groundwork for a Sustainable Civilization ?

by Gary Gardner

Published by Worldwatch Institute on April 15, 2008

Rumour has it that Pope Benedict may address climate change during his visit to the United Nations this week. Whether he does or not, his young papacy can claim to be the “greenest” ever. Benedict has identified extensive common ground between sustainability concerns and a Catholic worldview – adding weight to the argument that the world’s religions could be instrumental in nudging policymakers and the public to embrace sustainability. Now, the Pope has the opportunity to further develop the links between sustainability and religious values, markedly advancing thinking in both arenas.

Benedict’s predecessor, John Paul II, made important environmental statements during his long papacy, but Benedict is the first “green pope.” Last year, the Vatican installed solar panels on its 10,000-seat main auditorium building, and it arranged to reforest land in Hungary to offset Vatican City’s carbon emissions, making it the world’s first carbon-neutral state. And Benedict has repeatedly urged protection of the environment and action against poverty in a number of major addresses. His next encyclical (major papal teaching), due out this summer, is expected to further wrestle with environmental, social, and other themes of interest to the sustainability community.

As he embraces these themes, Benedict and the larger Catholic community could play an especially valuable role in helping to address two major influences on the environment that get too little attention today: consumption and population. (A third, technology, already receives high levels of policy focus.)

The consumption question should be comfortable ground for a modern Catholic pope, given the longstanding social and spiritual critique of consumerism in Catholic thought. For example, Pope Paul VI, in his 1967 encyclical Populorum Progressio, linked heavy consumption to injustice, declaring that, “No one may appropriate surplus goods solely for his own private use when others lack the bare necessities of life…. The earth belongs to everyone, not to the rich.”

John Paul II added a spiritual dimension in Centesimus Annus in 1991, critiquing “a style of life which is presumed to be better when it is directed towards ‘having’ rather than ‘being,'” and urging people to “create life-styles in which the quest for truth, beauty, goodness and communion with others for the sake of common growth are the factors which determine consumer choices, savings and investments.” The Church’s spiritual and social teachings are rich complements to modern environmental arguments against consumerism.

Benedict’s challenge is to move longstanding Church teaching into concrete action. Despite the extensive archive of papal statements on the subject, there is no evidence that Catholics consume less or differently than anyone else. Yet given that 40 percent of the human family lives on less than $2 a day while the prosperous among us consume casually and wastefully, Catholic leadership in redefining “the good life” away from accumulation and toward greater human wellbeing and solidarity with the poor cannot come soon enough.

Benedict will need to be creative in persuading the comfortable in his Church to take consumption teachings seriously. The dramatic equivalent of solar panels on a Vatican rooftop may be needed to move prosperous Catholics to critically assess their own consumption-and to find joy in consuming less.

The other issue, population, is more difficult for a Catholic leader to tackle, especially one with Benedict’s reputation for doctrinal strictness. For Benedict and most Catholics, human reproduction is a domain infused with questions of deep personal morality. But a pontiff who appreciates the epochal nature of the sustainability crisis must surely also recognize the moral challenges raised when human numbers grow exponentially in a finite world.

How much of modern hunger, disease, poverty, and environmental degradation can be blamed on population sizes that have exceeded the carrying capacity of local, regional, and global environments? The share is unknowable, but surely not small. The challenge for Benedict will be to apply his formidable intellect to harmonize the personal and social ethics of population issues.

Benedict’s interest in sustainability issues comes not a moment too soon. The sustainability crisis is civilizational in scope and depth-and therefore a natural concern for a global institution like the Catholic Church. Should Benedict raise the twin issues of consumption and population to the level of theological and spiritual attention they deserve, he would not only advance thinking on religious ethics-but also on how to create just and environmentally sustainable societies.

Gary Gardner is a senior researcher at the Worldwatch Institute, an environmental research organization based in Washington, D.C. He is the author of the book Inspiring Progress: Religions’ Contributions to Sustainable Development.