Monday, November 29, 2010

Silver Soul R4 Cheats

ESS Rhone-Alpes

The first Estates-General of the social economy in Rhone-Alpes

Friday, December 3, 2010, from 13.45 at the headquarters of the Regional Rhone-Alpes 78 route from Paris to Coal-les-Bains

Editorial:

December 3 CRESS the Rhone-Alpes, the Conseil Régional Rhône-Alpes and the Network of Solidarity Economy Territories officially opened the States General of the SSE Rhône-Alpes. They are initiated at the national level, the EHS Lab in partnership with the National Council of CRES, CPCA, RTES and the Movement for Solidarity Economy, they are an important appointment for the ESS. The aim of the States General is to produce proposals from ESS to meet the challenges of society and argue their value compared with the traditional responses. In short, it comes to promoting and realizing in practice the potential of initiatives, innovations and economic value that contains the SSE. Also, the States General must be constitutive of a political project of the SES for the French company, a project based on economic and social proposals to be formalized through books expectations. In view of the political economic and social future, no doubt that everyone will understand the strategic challenge posed to the States General EHS.

Also, we are mobilizing!

Laure Chareyre,

CRESS President of Rhone-Alpes.

CRESS Rhone-Alpes 11 rue Auguste Lacroix

69003 LYON

Tel: 04 78 11 September 1997
Fax: 04 72 78 42 92
mail: info (at)-rhone-cress alpes.org

Saturday, November 27, 2010

Lindsey Dawn Mackenzie Bra Fitting

32 - The outputs from 62 to 71 community


A man is made of choices and circumstances.
Nobody has power over the circumstances
but each has its choice. [Eric-Emmanuel Schmitt]

must learn to leave the table
Where love is served
Without clinging air pitiful
But from quietly
Charles Aznavour

1946 - In the novitiate. Phew! A good tennis match. You remember, tennis south wing of the Novitiate, down the embankment, adjacent The Buissonnnets (1). Naturally, it was a clay tennis court, gravel of yellow ocher. Every spring we were nailing the stripes on the ground. For heat, we had water and pass the equalizer (a piece of wood on which a train was set jute fabric).

Finally, I had the advantage over him.

A June heat raised yellow dust which covered gray patina of our black cassocks. We played with our shoes every day, the shoulder wrapped at the waist, the front of the cassock statement at the waist. I used to confront and brother Albert, aka Claude, or as Jean-Claude (Brother Raymond) at lunch recess, after the job. We were equal strength and sweat.

Swollen by my victory, I offered sympathy, falsely beautiful, dressed challenge.

Instead of replicating the same tone, that afternoon, he nodded to the left, stepped aside, a little apart in an enclosure confidences. A rictus of grief on the right cheek told me they had changed the registry. The game was over. It was serious. Three syllables whispered to sign secrecy: - "He is out -" Benedict? When? - "... Last week he wrote me." Raising his head, he gave a furtive gesture of denial as to cancel everything. I understood.

Departing temporary professed

The bell announcing the start of closed paths of the impasse. An emotion without words remain there at the bottom, in the novel. His brother Benedict which he had heard much, who was the brother wanted to be like him, had left the community after three years of teaching, before her final vows. He had just completed his BA at the University of Montreal.

A black sky blocking the horizon our thoughts. The afternoon was heavy. That evening, I took time to sleep. I reviewed the images of that other world only three years at Mount Sacred Heart were encapsulated, leaving the right of entry to the imagination. A world full of mysteries and dangers. Back in the world was like going to another world.

Without anyone repeats the news, it spread throughout the Novitiate under cover of silence whispers. The output of community, not one of those new words that sits there, deep down inside, a weight in the soul, in the community.

This discomfort, like a seasonal flu, returned each year to the end of June. Temporary vows held a retreat to another. During this six-day retreat, or the twenty-one days for candidates to perpetual profession, the brothers who did not renew their commitments were released. The two or three brothers who each year, year after year, returning in the world, leaving the ranks without fanfare, without even talking to anyone other than the provincial superior. We realized they were gone, putting start the machine whispers that penetrated everywhere, dragging its atmosphere of deception and surprise. An atmosphere of regret, sadness and silence like that in the families announced a miscarriage. Sad, but normal.

Departing professed perpetual

Where, generally towards the middle of the holiday, announcing the departure of a professed perpetual beginning his mouth to ear, then any increase: the silence the whispers that spoke in assumptions, the comments but the causes speculated that met always the one who "was our brother." More brother had the older, the pain was deep, surprise, regret stubborn like that of a loved one gone to an unknown destination. Still, the ranks re-formed and life began again.

In the 60s - an uncontrollable epidemic

Some were my friends, all were my brothers, I knew them all. I admired their skill, their talent dazzled me, I rejoiced their achievements. They had worked with intelligence and tenacity to the update of our family. They are gone, or nearly all, one by one, in the silence of discretion. They were aged 20, 30, 40 and even 60 years. Several were 25 years and over religious life.

They were not warm. Their works and their implications are saying. They had made the right choice. They continue with the same ardor, under other banners to light eyes, to spread confidence and life, to illuminate the road becomings not provided.

I feared not for them, but I wanted so much they stay to remake the colors of the day the walls of our house. They tried with generosity and eagerness to meet the ship lurched to the winds. With them more than ever, I hoped we would get there. The enthusiasm and solidarity were the game and it seemed all-powerful.

more lucid than I had understood it before me that it was useless, as the season was over, it was time to let go.

Why did they go out?

Why did you leave? Recently I asked several former brothers and sisters of my old acquaintance. One replied with this image that says it all: " When there is no fire, firefighters go . This terse sentence says all quiet revolution. Sisters and brothers have done work of volunteer firefighters. They have long supplemented the State that did not take its responsibilities. Their service to overreach and low wages have saved the day and ensured the survival of a people.

In 1964, the Ministries of Education and Health arrived overflowing with resources and set new ones. They occupied the place, any place. Better! The era of brothers and sisters was over. He had to leave the table know ...

is the main reason for the departure of most of the thirty former monks and nuns I interviewed.

One, who retired in the early 60s, told me frankly that he had left for Women and to establish a home of its own. Some acknowledged that they had entered Juvénat for sports, they liked teaching but they never clicked on the spirituality of religious life. The ability to continue to teach without being religious were released. A former nun told me to come into community to eighteen years for fear of men. Religious life was protected. After a few years, she became bolder, she left and is thereby released. But it was the exception.

All told me they enjoyed the time they lived in community, they had no regrets. We left with no regrets, just a little sad to leave a family that had loved and who was going to drift.

one has the feeling of having resigned or being a defrocked. But is seen as a career realignment. Could you go on? I asked. " When autumn arrived, we can not, whatever you do, prevent leaves from falling."


How many are left?

Bleeding started in 1962 by the debacle of June "reached its highest rate in years 68-71. In 1931, the Institute had professed in 1342. They reached the summit of 2894 professed in 1964 an average increase of 47 professed a year. In 1976 there has only professed 2042, a decrease of 852 professed giving an average loss of 71 professed a year. Canadian soil, losses are greater. They are matched by the mission districts experiencing a less marked decline. In 2006, the Institute will be only 1192 subjects a decrease of 58% of the workforce in 1964.

Although the nest egg provided by the community was thin and variable ($ 100 per year by profession), nobody was really in need of community at its output.

All congregations of religious sisters and brothers, and even the clergy and congregations of priests, have experienced similar rates of decline in their numbers.

The trigger

In most cases, the decision to ask his indulgence or not to renew her vows became entangled in a short time. One could not swing the disenchantment towards the exit: an appointment that annoyed, a colleague who left a misunderstanding on the part of a superior, a petty attitude, a refusal to accept without reason deemed important adaptation, etc..

Quantities and pettiness

When a ship runs into the storm, we can expect from the captain and sailors to unpredictable reactions. Magnanimity and courage on the one hand, pettiness and panic on the other.

is what happened at the height of the storm of the century in the province of Montreal.

First retraining under the new theological perspectives developed by Vatican II. Brother Marcel columnist directory of the Institute for the province of Montreal in the year 1962 in a brief summary: In order to make themselves a genuine domestic reform and deepen evangelical spirit, groups of brothers responded to the invitation to rethink their religious approach to the data of the modern world. On two occasions in January and March, Brothers Directors met this purpose, at the Maison St. Paul Boulevard Gouin. The Brothers of forty years and held their meeting in Montreal, April 7, they published a report on their reflections on religious life, apostolate, management and local laws.


The town of Oka was the center of four meetings for most juniors.


should be placed in the same motion the meeting of heads of house training held at Rosemere, 19 and 20 January. It is in the same spirit of renewal and for the sake of authenticity that must link the courses on religious life given by Brother Florian for the young Brothers. These courses were based on "Witnesses to the City of God" by Rev.. Father Carpentier, were given in Montreal, every Friday, February-May

27 and 28 December a group of thirty Brothers High School, particularly interested in recruitment, followed by a recollection organized FF. Jean-Roger, Bonaventure, Louis Denis and Guy-Marie at the Retreat House of the Oblate Fathers of Ste-Agathe, to discuss the most topical problems of religious life.

All these meetings were marked by the desire to collaborate as closely as possible with superiors and adapt, without detriment to the religious life, apostolic current requirements. They took place in a climate of deep charity and a spirit remarkable candor. We believe they have contributed greatly to enhance the religious spirit of the Brothers of the Province, to renew them internally and thus helped to ensure persistence.
(see Yearbook of the Institute of Brothers of the Sacred Heart - 1962-1963, p. 161-162)

The same spirit of integration in modernity manifested in the creation a summer camp the end-to-train "in the renewal of French textbooks and arithmetic, in the brothers' involvement in the new diocesan movements, Pastoral religious, the extraordinary effort of renewal of catechesis in addition to their participation in existing diocesan movements: Crusaders and Catholic Action ignoring a host of clubs youth education outside the framework and school time. Everywhere we roll up their sleeves and met the challenge of a full renewal of his values, his thoughts and commitments.

The columnist also notes the immense effort made by the province to raise the education level of the brothers.

" Soon all the teachers of the course secondary should be licensed in their teaching. " Idem p. 168

" During the school year, five brothers were in school full time and seventeen half meantime, in preparation for a license. During the summer, the province had 120 brothers located in various universities, colleges and training centers for patent A, the bacc.es arts, bacc. philosophy, etc..; MA, license . " Same p.168

The missionary effort was continued and accentuated during this period. Brief revival in the province was in Montreal on a roll.

In my province, I award the first prize of the greatness and magnanimity to Brother Gerald, provincial from 1957 to 1966. He had to manage the decline, (2) which means close homes and relocate the brothers, while keeping the focus on the basics: maintaining a quality education, community vitality and support for all kinds projects. During his reign he had to close 11 houses, it has sent 25 new missionaries Haiti and Africa, and encouraged full-time study of a larger number of siblings than ever. He knew how to listen and encourage bolder initiatives.
must also give credit to the provincial superior of Canada who have set up the hundred days of spiritual renewal in St-Anicet for young monks who wanted to take stock of their religious life.

Most older brothers consulted indicate that the superior who has received their request of secularization has been a lot of attention, concern and gratitude towards them.

Panic and pettiness


Before the rise of the storm, major superiors took fright. Instead of opening the new era, they called for an exit strategy. Withdrawal of tradition and excessive caution before any new initiative. Yet the columnist of the Province of Montreal made it clear the good spirit which had presided over all these meetings to update that, although initiated by some brothers had all been endorsed by the Provincial Superior. We have chosen to listen to other sides of the story.

Thus, the general chapter of 1958 he rejected almost all proposals for adaptation presented, what the columnist, brother Stanislaus, is by writing: "After completion, it was clear that the Chapter had chosen only to conservative proposals and rejected all the projects of innovative nature, such as the adoption of civilian names, changes to the dress, rules on smoking, family visits and vacations ... " See Yearbook of the Institute of Brothers of the Sacred Heart, 1906-2006, p. 132.

Chapter of 1964 will maintain the same line, so the columnist wrote this time:

" While the Church demanded an adaptation of religious life in modern times, the orders of the chapter rather reinforced letter of existing constitutions. " Idem, p. 134

This chapter will elect the brother Jules Ledoux, who introduced a reform bill that the delegates considered retrograde rejected.

The fear had taken hold of the General Council before the attacks developed pioneering Montreal in the province, so that by the end of the term's brother Gerald, provincial, is degummed and the whole council, without consultation with the brothers, was appointed provincial superior who seemed to have the mission of " order in the cabin. "

This appointment threw a shower of cold water on all proposed revisions to the rules and constitutions. Commenting on the appointments to the Superior General, Brother Ledoux, and regretting that they were made without consulting those harsh words I wrote that I thought reflected the general feeling of brothers Province: A word from one of them, hard and unfair in many ways, partially translated what many brothers have thought at the time of the appointment: 'The above were given less docile rather than they gave us real higher. See Letter from October 8, 1966.

The two brothers of former board members that the brothers would have liked as superiors were taken to task. One was denied entry into the houses of the province and the other had to seek an indult of exclaustration. Finally, both, along with many others, had no choice but to leave the community.

Subsequent events showed a kind of fury from the new superior provincial nip in the bud any renewal initiative. So what I said in closing this letter concerns the superior general proved sadly true:

" If I dare write as I did, because I really feel that The situation is serious for the brothers in Quebec. The loss of faith in our vocation of Brother grows. What is worse is that one comes to expect to do even more. We no longer believe the recovery possible. See you unable to meet the needs and expectations of youth. " See Letter of Oct. 8, 1966

The same year, 1966, in the motu proprio Ecclesiae Sanctae , Church calls on all religious congregations to convene an extraordinary general chapter " to ensure free and full consultation of all members. Yearbook p. 134

The preparation of this chapter generally leads to the creation of a multitude of technical committees to prepare the wishes of the province to the next general chapter, which meets in 1968 to undertake a thorough revision of the rules and constitutions.

Young brothers are mobilizing. They are thirty. Several of them have the Hundred Days in St-Anicet and many have extended their temporary occupation of a year or two. They demand that the provincial chapter extends by three years the vows. Their studies have been extended, they want to experiment seriously their commitment to the apostolate in education before pronouncing final vows. They also want greater openness of the community towards forms of apostolate more adapted to the needs of our time. Their claims are rejected. They leave the chapter "death in the soul." The efforts they had made to renew the religious life, the wishes and the ideas they had received were rejected.

The climate was deteriorating, the community was more or less divided into two camps, the traditionalists and the avant-garde. Youth who had attempted a final push were disappointed with the attitude of the provincial chapter and several left at Easter, the other at the end of the year.

contracts with individual school board had become the brothers released from their vows at the end of the Easter retreat, cashed their checks. In retaliation the provincial brother had put padlocks on the door of the residence where they lived. These former brothers submitted their case to the union which they had become members by signing their commitment. The union supported them against the community. The question remained on the shelves of oblivion, these ex-brothers did not receive the holiday pay given to regular starters.

little history, pettiness explainable by the panic that caused the bleeding runaway who earned more subjects the most religious of the province.

The brothers who remained in the community have avoided blame those who came out and they have maintained many of them with ties of genuine brotherhood. Several former brothers who wished could continue their education in the school where they were before leaving.

A few years later, in 1972, will create a friendly former brothers who always maintain very close relations with the community.

Inside, it has come to accept the obvious, We can no longer rebuild the community. We tightened the links, we merged the provinces, and houses the most prestigious training were transferred to secular organizations institutional respite.

Several brothers, in groups of three or four monks, took residence in homes without displaying any common sign of belonging to a community religious. Everyone had to find as a volunteer or personal involvement in the apostolic mission that suited him best.

Today, there are 250 brothers in Canada. Their average age is 75 years. (3) The brothers who need the most care are grouped in two infirmaries one in Quebec and one in Brompton.

There are only a few institutions to sell but it is estimated that within a year or two should be liquidated, even the provincial house of Arthabaska which was the cradle of the Institute on Canadian soil.


Most districts mission are equipped with self-government and Aboriginal.

Sic transit gloria mundi ! (4) And, reflecting the high quality of inner life of the remaining members, the dissolution is performed in the serenity and confidence that others will emerge holding high the torch of the gospel to the nations that completely renewed some call today "barbarians."
+++++++++++++++++++++++++++

(1) The Buissonnets: space between the chapel and the wing of the Novitiate was named in honor of St. Therese of the Child Jesus, whose spirituality the way of childhood "was very popular in the Church. Gardens of Caramel where St. Therese of Lisieux lived called "The Buissonnets.

(2) On the appointment of Brother Gerald as provincial, the province of Montreal had 276 professed divided into 29 schools, 1 Novice (the Novitiate was closed that year to add one year to the training school juniors) 122 juniors. Nine years later, in late brother Gerald's mandate in 1966, the province had only 18 schools, 189 professed 6 novices, 142 aspirants. Statistics see Prov. Montreal.

(3) The Province of Canada has 21 brothers aged 90 to 99 years; 89 between 80 and 89 years; 67 brothers from 70 to 79 years; 50, between 60 and 69; 12, between 50 and 59; 9 between 40 and 49, 2 between 30 and 39. Cf (Statistics provided by Jean-Claude.)

(4) During the induction ceremony of a new pope is the procession stopped three times and it was burning before the "sedia gestatoria" a bit of tow (flax) saying: "Sic transit gloria mundi "- and passes the glory of the world.
++++++++++++++++++++++

The chronicle of Jean-Claude

DIRECTORY 1962-1963

No. 57

It follows the work of Vatican II: Renewal word became fashionable.


Given what is happening in the field of education in Quebec, the brothers are on the alert. A Survey on Learning is ongoing.


There new initiatives: the inauguration and blessing of the School of Trades Victoriaville May 23, 1963, a project that was initiated in October 1961.


It A change in policy between school boards and the brothers regarding the residences that were once provided by school boards and adjoining school.


There were nine closings of houses.


There is anxiety in the air. Community in a province, we compare, at its founding in 1945, the average age was 31 years and in 1963 it was 41 years.

And the columnist notes that vocations are being challenged: the attractiveness of women and good wages.

previous seven Canadian provinces:


- 1514 professed


- 105 novice


- 1272 juniors




*****************************
















Tuesday, November 23, 2010

When I Walk And Enter The Room My Body Is Itching

Rendering Encounters Ecohabiter Diois Valley Drôme Eurre


EXPERIMENTAL PROJECT OF EARTH LIFE BE LIFE ON THE COMMON Cinoble CUBIERES

Presentation of submissions for the Regional Council Languedoc - Roussillon

- Under the scheme of regional planning and development framework socialSOMMAIRE PREAMBLE

As part of the desire of the Languedoc-Roussillon to become a laboratory of forms of occupation of space for the XXI century, the Commune of Cubières on Cinoble, represented by Sylvie ROMIEU as Mayor, is a candidate for the bid in hopes of finding support for the project detailed below after.

- indeed the common Cubières committed enable the conduct of an experimental project of a place of life through an eco-village.

- Beyond a group of people that want to create ecological habitats, this place represents an opportunity to comment in view of its originality because it does not only aim to meet the needs first to stay but it is thought as a legal-political experimentation in the art of living in an agricultural land.

- By warmly welcomed by associations specialized in issues of different habitats, by institutions such as Land Links, NEF, the Conseil Général de l'Aude, this project aims to serve the greatest number of its exemplary and therefore, encourage other municipalities in the Languedoc-Roussillon and also other regions to attempt the adventure of a live differently and so through specifications that can serve as basic working and coaching by project stakeholders, make it reproducible.

- It is also intended as a tool of progress that is legitimized what we might call the third way of habitat (habitat ecological participatory, self-built and self-managed) - The audacity is the engine of this major project supported by a community with very limited resources which hopes to encourage other iniatitives the national territory and involvement of representatives of the nation so that the values human can always be defended and should be accompanied by means to pay their respects. Can we therefore hope that a better world is not just a utopia and modernity and innovation nourish the dream of an improved quality of life and shared, and allow us to remain worthy of future generations. Hoping

encourage listening, interest and support for the project Cinoble Life of Earth, we wish you a pleasant discovery of this human adventure which has the merit to exist.

PROJECT OVERVIEW

EARTH LIFE Cinoble

The spirit of the project

This project is defined as a project experimental life.

Nature of Project:

Create and animate a place to generate proposals that would address the current problems such as: Housing

Ecology

Economic Integration

Social ties.

Objective:

Creating economic, cultural and social friendly environment allowing the retention or return to self:

Food

Financial

Energy

By waking up and exercising the creative forces of the inhabitants of Earth Life of Cinoble.

Means:

A comprehensive approach to the achievement of the individual within an eco-village group in the service of a collective - Maslow's Pyramid -

(Living Together - Working Together - To achieve together in one direction, creation and emergence Commons)

remunerations activities: home, organization of workshops, training and cultural activities, sales of handicrafts, agricultural and cultural

Establishing collective tools to practice the craft activities, transformation, cultural ...

Establishment of an experimental center for observation, research, experimentation, education and training, development and dissemination of economic solutions, ecological and social (housing, food, energy, community infrastructure, mixed international-inter-generational and inter-cultural)

Creating a steering committee to ensure the feasibility of the project, a force of proposals, enrich the visions by external inputs, avoiding all excesses and ensure diversity recommended in a constantly evolving synonymous with innovation.

Why the name "pilot project"

The term "pilot project" is related to the fact that the configuration to date is unique nationally. The partnership was born around this project, can work by the various actors around the same sensitivity:

I NNOVATION in an art of living together that takes into account contemporary requirements both social, ecological, economic and legal .

- On a human scale development content, it will allow close observation and will be studied by various agencies and organizations. Usually such projects are more easily carried by common sizes more consistent, the challenge is even more interesting than the Common Cubières on Cinoble, 101 inhabitants no social housing, very few means at its disposal, must demonstrate creativity and dynamism.

- The new home of the project is not for the occupants but to the Land of Earth Links accepting for the first time in its history

to experience a land purchase for non-use agriculture but to allow the establishment of an eco-habitat.

The Land of Earth links sign a long lease with the City and leased to the association "Living Together".

NEF partner of the Land Earth Links perceives the shares of investors wishing to support the project. To date about 75% of purchase amount is covered by the financial support of the people involved directly or indirectly in the project. The remaining 25% will be covered by the usual principle of the Land of Earth links through solidarity savings.

- Partners - a political and general interest - What political issues?

Aude annually attracts people whose profile is synonymous with insecurity. Social actors and politicians are often overwhelmed by the situation specific to the department. Through this experimental facility, it becomes possible to integrate habitat objectives of social and professional integration. However it is important that local people do not feel threatened by an uncontrolled flow. It is therefore essential that there be positive and constructive interactions with the host village. The development of the agro-tourism and the emergence of "new trades organic factors are integrated carriers. This can be economically revitalize the village and further exploit the natural resources, enhance human skills at the service of a common cause: to live in harmony together.

PLACE

Location: in the hamlet of Cinoble 400mètres at the center of the village, commune Cubières on Cinoble in mountain not flood in the Upper Aude Valley, the Release Gorges Galamus.

45 minutes from Perpignan airport, 1 hour from the railway station and bus station in Perpignan and Carcassonne 1hr.

- Area: 3.6 ha of farmland (wild or uncultivated heathland and arable land) along the RD 14.

- Water Resources: Creek along the ground, rainwater collection, delivery according to an irrigation canal, drinking water catchment 200m.

- greywater treatment ponds planted by station or phytoremediation

- Energy: electric pole at 300m. Renewables (wind, photovoltaic and various tests such as microturbine and biodigestère). Wood heating.

- Strengths: field only been on sale for the project - water on the ground - near the center of the village - east side - facing south-east - fertile land - high biodiversity - part nature and exceptional view - located on a scenic route (Cathar trails, visits castles, sites to visit Gorges Galamus ...) Strong potential for tourism development. Everything is created. Pilot project. Local and national partners (Institutions and Associations)

- Weaknesses: Low population density - no shops - not schools - Resistors local populations in relation to marginal or distressed - small percentage of the workforce% - a major innovation project that is to say need to change attitudes, the legal status for the settlements of "eco-habitats self-constructed, "No national initiative known when to refer.

THE COMPACT - ECO-DENSITY / Theme 2

To respect the existing balance (101 inhabitants per year), it is important that the number of habitats is gradual and takes account of the whole project since the gardens are integrated to provide the necessary foodstuffs produced for the occupants.

Eco-hamlet must accommodate 20 to 25 year , which may correspond to 15 habitat-permanent residents.

- To meet the economic and tourist sectors "of persons crossing, we expect 5-6 habitats.

A weighting is applied because of the presence of activities and facilities, natural areas and agricultural areas of significant size within the project boundary

At these buildings for residential use are in addition to collective places such as kitchen, bathroom, space for toilets, laundry.

- For activities:

The laboratory for food processing,

place of food storage,

the granary,

the dryer for fruits, vegetables and cereals ; Seed

a mechanical workshop, a hobby shop and a wood shed,

a meeting room and reception of socio-cultural

information center and secretarial ,

the point of sale "the store peasant"

HABITATS INDIVIDUAL

habitats with low environmental impact.

Small building bio-climatic:

frame wood, straw and earth walls and earth / lime.

low energy consumption per stove or wood boiler.

Self-construction can meet the standards.

Yurts: The yurt is part of UNESCO World Heritage.

It has many advantages such as:

its strength and lightness,

ingenuity through its modulation capabilities,

mobility,

its environmental impact close to zero (use of local materials, floor on stilts),

its low cost makes it possible to purchase a wide audience,

ease of construction.

His comfort in winter by burning wood appropriate.

- The living space will range from 35m ² to 60m ² depending on the needs and number of occupants. These surfaces may seem insufficient in view of the normal housing area called classical, though the emphasis is on the provision of local collective use of quality and sometimes not available in a single design.

HABITATS COLLECTIVE

The bathroom bioclimatic.

It will be equipped with a solar hot water tank and a wood boiler.

It will include showers, bathtubs for small children and a tub for adults.

A sauna is also available and a dedicated space for massage and relaxation.

The beauty and quality materials will be considered with interest and requirement.

The laundry.

Equipped with washing machine business, the strength of household appliances meets the requirements of environmental standards and energy saving. This type of installation is common in buildings in Germany or Switzerland.

The clothes dryer will be installed near a heat source.

space equipped for ironing is also considered.

Dry toilets

Composting toilets meet operation involves no handling of waste. The composting site will be placed in the box on the lower floor. (See map attached). In addition to the local community wooden frames, each group of 4 to 5 habitats will have toilets by area.

MODES OF TRAVEL

Being in a rural area removed, the automobile remains the means of travel privileged. But the lifestyle is so organized that the removals are thoughtful and limited.

For most residents, professional activities take place on the site or in the village, as it is gardening, horticulture and nursery, tree culture, handicrafts, tourist , training, direct sales.

- By setting up this eco-village and its organization for the supply of quality food (organic certification), the impact on the population can become a significant terms of the participation of protecting our environment. Indeed, the public will benefit structures developed to procure bread, vegetables and fruits, eggs and other regional products sold in the store peasant. Travel for "shopping" can be reduced.

- Vehicles parked in the space provided. No movement of automobiles, motorcycles will be allowed on the place of life.

The vehicle fleet will consist of agricultural vehicles, utility vehicles and collection corresponding to the highest standards in global warming. A study is underway on the organization of the provision of vehicles.

- The secretariat will also offer support to others outside service carpooling and using public transport (SNCF - Coaches) to reach the site.

- Some travel within the village can be done on foot, by bicycle.

- For children and adolescents, a school bus is organized by the General Council every day. (Teaching kindergarten through college at 10 km the town of St Paul Fenouillet, teaching high school in Perpignan or in Limoux)

MIXED SOCIAL

order that the place is not related to a marginal ghetto account -Given the profile of habitats and the dynamics of experimental project that aims, the number of social rented housing will be a maximum of 4.

- however it is important to understand that some people who occupy other types of housing could meet the conditions for obtaining housing because of their characteristics.

- The specificity of these people is that they build their own eco-habitats or may appeal to an eco-builder based on their financial means.

- The social mix is not limited only to the criteria of access to housing but also to the different paths each, the social, professional, cultural and geographical origin.

- This project is in its center the "living together on earth."

residents of eco-hamlet must show a real interest in ecology practice (respect for all life forms and environment) and must either be integrated into their daily or strong desire to educate gestures protectors of our environment.

- Candidates on social housing will be handled by the municipality and the association "living together" co-manager of the place from a specification previously established and evolving.

- Given the legal structure detailed in the overview of the overall project, none of the local people will own the land, however it will guarantee able to occupy their habitat safe provided you follow the rules of collective life defined beforehand.

CONCLUSION

These pages are intended to arouse curiosity and attention.

- It is just time to defend the habitat for all, it is time that this becomes a reality.

- Every good will is important, it's the little rivers that make great rivers.

Without any claim if it is to bring this project to its completion and to make Him known, sharing the journey of this new experience is necessary today. Communicate information simply.

- To all those aware of this integrated vision of Habitat is pleased to share this adventure, criteria for a high level of requirements are posed. Excellence in the heart of simplicity and efficiency is a vision and continuing research.

- Also those wishing to join this project must be prepared to engage in experimentation common living trading both internal and external (villagers, tourists, academics, journalists, elected ...). They must be either autonomous or aim to become one. They must have a desire and ability to live in community (sense of responsibility, emotional maturity and behavioral rules of common life, open communication ...).

- The plans attached annexes will convince the innovative and attractive project and its seriousness.

- All information will be made to enable understanding or deepening.

APPENDICES History Project

Christine Louise BEX, of Belgian origin, living in France since 1990, Physical Therapist training and profession, trained in health practices overall, is behind the project.

It is very sensitive to the early integration of humans and their environment. Headquartered in a yurt in the Drôme, where she teaches Chi-kong, she saw the ordeal of a devastating fire in November 1999. This event will be the trigger of this long journey of ten years and this desire to please put on earth a set of mobile homes around human values such as solidarity, sharing and respect.Tout his career was an opportunity to an individual vision of the habitat in a yurt in a collective vision, born as the dream of "a village of yurts.

- A first experience Galez (Hautes Pyrenees) is tried for 2 ½ years.

A landowner is seduced by the idea and offers 4 acres to accommodate 12 yurts which 9 will be a destination for personal or family housing (5 children and 7 adults) and 3 have a collective destination. By the presence of an existing building, a laundry, shower, computer room and workshops to build yurts available. Composting toilets are installed. Many outsiders have come to build their yurts - fifty - by sharing and transmitting know-how and the provision of specialized equipment. This experiment had to be interrupted for the following reasons: absence of water on the ground who did not grow and meet minimum requirements of a group owner could no longer cope with the administrative responsibilities that give rise to a situation non-compliant and therefore illegal. To his great regret, he asked the occupants to leave.

- A second experiment was tried for a year in St. Louis and Parahou (Aude): the landowner had an eco-village around the equestrian and horse breeding. Traversed by a brook, an activity garden started and two yurts for public use have been mounted, no resident has been remained. Four adults and a child around the project occupied habitat in the village.

Many people were concerned, many were discouraged or were not able to meet the demands of preparing for a life collectively.

This project has been possible, the mayor requested the removal of yurts, the town can not support the project eco-habitat for lack of information and fear of moving a group of marginal and mostly due to poor communication on both sides.

- Of these two attempts have been drawn the following conclusions:

Need a land where access to water is easy

importance that the project is supported by a Mayor and his team, that local people are informed and involved if she wishes.

need that land does not belong to an individual who makes precarious habitat according to the relationships established

need to surround himself with expertise in various fields so as not to settle in the illegality and so out of shape de marginalisation.

Nécessité de pouvoir créer des jardins collectifs et privés.

Importance de travailler la cohésion du groupe et une vision convergente, de mettre l’accent sur des efforts d’harmonisation humaine,

Prise de conscience de la nécessité de s’engager totalement et d’apporter sa contribution tant sur le plan humain que sur le plan matériel,

Importance de l’autonomie.

- Ce projet ne pouvant voir le jour que par l’accueil favorable pour la globalité du projet par une mairie, une meeting with the Mayor of Cubières, Sylvie ROMIEU, is scheduled for April 2008.

In August 2008, Ms. BEX finds himself alone in supporting the project, others involved in the project make other choices.

- Accompaniment by a consulting firm is initiated.

A first draft project, following this initial meeting, presented to all elected officials.

The City Council agrees to support this project.

The search for land intensifies.

A partir de l’engagement de la commune,

une habitante du village s’engage à vendre un terrain pour permettre la réalisation du projet etla Foncière Terres de Liens accepte d’étudier le projet alors qu’elle n’a pas vocation à soutenir des projets collectifs autre que pour une activité agricole.

En mars 2009, le projet est présenté au Conseil Général (Couiza) en présence de Madame Sylvie ROMIEU.

La signature d’un compromis de vente entre La Foncière Terre de Liens et la propriétaire, prévue le 7 avril 2009, a eu lieu le 30 juin 2009. L’achat sera finalisé en novembre 2009.

PRESENTATION DE QUELQUES CANDIDATS

En avril 2009, un jeune homme de 27 ans, Vivien AUTISSIER rejoint le projet.

Actuellement au RSA, il suit une formation de jeune agriculteur et souhaite s’insérer dans ce projet en retrouvant une autonomie par une activité de paysan-boulanger. Pour réussir son intégration dans le village, il habite depuis quelques mois sur la commune de Cubières.

En juillet 2009, Pascal BOISSON âgé de 50 ans et père de 4 enfants, a une riche expérience dans le rénovation et la construction de maisons avec des matériaux écologiques comme le bois, la chaux et pierres taillées par lui-même. Il créait des jardins avec la mise en place de vergers, potager en culture biologique. Suite à de graves problèmes de santé, il ne peut plus assumer un emploi dans des conditions normales, bénéficiant du RSA, il est dans l’attente d’une réponse pour invalidité. Il occupe aussi une maison de village à Cubières avec sa fille de 14 ans arrivée nouvellement et suivant sa scolarité au collège de St Paul le Fenouillet.

D’autres personnes d’horizons aussi divers qu’un professeur de musique belge de 66 ans à la retraite, une rédactrice en chef d’un magazine pour jeunes, un maraîcher bio en activité sont en attente de pouvoir intégrer ce lieu de vie.

Présentation du Projet de Cubière par la Maire Sylvie Romieu à « Ecohabiter-Diois-Vallée de la Drôme » les 2 et 3 octobre 2010 à Eurre-26400, organisé par les 2 CLD Diois et Vallée de la Drôme et Ecologie au quotidien avec 400 personnes présentes.

Saturday, November 20, 2010

Amature Surgeon App Help

31-Perseverance and loyalty

Desire is the essence of man,
that is to say, the effort by which man strives to persevere in his being.
[Baruch Spinoza] From Ethics

Fidelity: it's better to go further with someone with nowhere everyone
[Pierre Bourgault] From Bourgault bittersweet

At the end of June 1962, an alert was sounded, sad and mournful as a death knell. An unusual number of pp (professed perpetual) had left the community. All provinces Canadian community had been affected by the same virus. It has been called the "debacle of June." Then took the new tones of a disaster. Sadness became silent, without comment, his arms fell, his legs were cut off. Then it was the signal for battle, a movement of collective resistance to the spread of this virus. How to stop the epidemic?

In response to this alert, fall 62, I found myself in Verdun, with a dozen brothers, delegated by their supervisor as a corresponding Voices of Brothers of the Sacred heart.

At the beginning of the meeting, we recalled the events that brought us together. Indeed, each province had its "case" of secularization surprise. A coincidence no common cause? Why? Yet all was well. We had the wind in your sails. Every six years, the chapters generals had brought meaningful updates practices that framed the community. The general chapter of 1958 (1) was well rejected most minor changes brought to his attention, but we did not care a bit. We saw no urgency to make then changes to established consensus that managed our living together or, a fortiori, to undertake a substantial revision of our rules, and constitutions.

The main shifts "modern" we had taken without much hesitation: the entrance to the TV in our common rooms (1952), extension years of training, diversification of our ministries, taking over more and more classes of high school and even the tie, had caused a stir temporarily.

Overall, everything was fine. There was no bobo in the gears.

We did not scholarly analysis. Pp announced a departure from religious life ill anemic. He would climb a little temperature and everything is replacing. The spirit of the council gave us the meaning and the means.

Our action plan was simple. It should address the principal dimensions of our religious life and in our magazine publishing community, every month, under PERSEVERANCE, re-energizing tonic that would raise the tone of our life of faith, hope and charity. Blitz (2) on the PERSEVERANCE.

Nine articles with a density and richness unmatched appeared that year in addition to many other free expressions which, by contagion, on topics related to religious life. All ranged perseverance rather than in line with the endurance athlete that maintains the practice of regular exercise, but in that of fidelity to God manifested in Jesus of Nazareth.

Here is a brief overview of the most important publications issued under the theme of perseverance in Voice 1962 and 1963.

In: For authentic fidelity: adherence to Christ . Brother Raymond (Ottawa) placed the religious fidelity in the line of divine sonship of Christ in the place of his Father.

For him, the causes of infidelity are grouped under three heads:

1 - Lack of vision personalist, 2) the loss of a sense of affiliation and 3) the shallowness of our faith and our love.

A major work that he had concocted in his honors thesis at Jesus Magister. See Voice of March 1963

Brother Jean-Roch (Sherbrooke) based persistence on the practice of the theological virtues of faith, hope and charity. See FOCUS ( Voice, Jan. 63, p. 365)

Brother Charles-Emile (Granby):

Perseverance is to live the common life with enthusiasm, otherwise it is not worth sacrificing everything for betraying the most fundamental sense of our vocation. See FOR BETTER LIVING THE LIFE COMMON - ( Voice 1962 p. 267):

Brother George Albert (St-Anicet)

(Albert's brother George was then Master of the Second Novitiate in St-Anicet.)

Smelling the time of revolution that we know, he presents the religious life as a revolution that is to say a "totally new arrangement" of his life in Christ.

" Man in Christ, has found a new polarization which reorganizes his whole life in love. "

In this perspective, the same set of perfection which were the basis of religious training, self-denial, detachment from earthly goods and loves taking a different direction. This is not to form a small well to perfection itself, depending on the model drawn in the Gospels, but to leave any room for the Christ to shine through and shines through us. See TRAINING AND PERSEVERANCE ( Voice, March 64 p. 236)

And there were a few others like it inspired by a renewed theology in the spirit of Vatican II.

We had guessed that other peripheral factors could have an impact on persistence.

The apostolic dimension

Was loaded with brother Guy-Marie (Mtl), which was experimenting with new formulas for ministry to youth, to enlighten the apostolic mission of Brother educator.

He made two incisive articles. One title, You give birth in pain (Jan. 63, p. 166) in which he reminds us that our religious vocation took his meaning to the mission of "child life" among youth entrusted to us.

you children when you meet your guy and that you should take all their little stories.

you children when you try to discover the inner drama that lurks in your students ... (p. 168)

In the second article in the provocative title, Christ or mass production (Voice, April 1964), he said a few lines of force of the apostolic commitment, the great forgotten religious vocation. Freedom and teamwork are as two important bases that can shape and training for religious life and fidelity to his vocation.

"As we seem far from this great team who followed Christ in Palestine. I'm searching the gospel, I do not think that the chief executives tried to impose upon these men. Instead, I see that concern for "unframed" of " deinstitutionalize " . " (p. 280)

" I even believe that it is the strong element of a life of constantly question the solutions adopted previously. This avoids the gentrification sclerosis. The team is just a great way to "re-oxygenate" prospects ". (p. 284)

These articles aroused some controversy, especially from novices to Granby fielded a whole page of quotes from the Gospel that Jesus had "framed" the lives of his disciples.

When the institution feels threatened, to defend herself, she finds what she seeks. The controversy lasted for the duration of a rose, the space of a publication of The Voice .

The psychological dimension

The psychological dimension of fidelity was taken seriously. We asked the brother Pierre-Arthur, sc (Granby), to explain the human perseverance.

The question was this: "What are , next to the religious life, the psychological and not to forget their most immediate applications to the loyalty of the religious teacher? " (Voice , Jan. 1963, p. 164)

Brother Peter Arthur who had made serious studies in psychology replied in a long documented article that was published in two parts in Voice, under the title : Perseverance, human problem ( Voice, Feb 64 p. 187).

As he knew the answer to this question could be controversial or misinterpretation, he was careful before publishing his article to be approved by the Reverend Brother himself.

The vows of poverty, chastity and obedience must be consistent with self-love and proper integration of its physical reality and sensible.

"So it is normal and healthy for man to be attracted to the woman he admires the beauty and be willing to cede. This tendency is willed by God who has lovingly implanted in the heart of man. Far from being denied, repressed, this inclination must be fully embraced and integrated by the religious soul. " (Op. cit., P. 188)

And while the article brother Pierre-Arthur should read to understand how the loyalty of their religious vocation is closely related to knowledge oneself, respect for energies within us and a hard drive to order its affections and energies to its commitments.

The sociological dimension

correspondents Voice entrusted to Brother Marie-Joseph (Granby), then a student in sociology at the University of Montreal the task of analyzing the impact of modern society on the loyalty of the brothers. He could not satisfy the order. Only later, through two TV shows that we realized the importance of social conditioning on the loyalty of brothers and sisters, members of religious congregations established in Quebec in the early twentieth century.

first issue

was March 9, 1963. The show "Some others" that evening, was devoted to the association of Brothers Educators of Quebec. Our representatives we had "honor". This explains why nobody had done Voice or otherwise comment the issue. However, the response of one of them to a certain issue had tickled the skin. I laid an article entitled Under the question mark which was published in The Voice June 1963. I justified my title as well:

" There was a time when the brothers went unnoticed. They were under the suspension point of a white ... memory. A certain event and put them in the spotlight. One exclaimed: "It's a brother who said that! "Suddenly, we passed under the exclamation point, almost admiration. And now here we wondered about ourselves as we would a dodgy character. "Brother, what may be his life? What is it? Why are not you priests?"

Then came the killer question, one whose answer me constipated the bowels for several days.

" We have good Christian educators, so why the Brothers? "

The answer (which I found awkward, but true to the highest):

" Quebec is a good ground to recruitment, we need for our mission " (See The Voice, May 63, p. 400).

My opinion on this answer was relentless.

"You understand, dear compatriots! Brothers do absolutely nothing for you. You shamelessly exploit and in the name of Christian charity (our mission) you must support them, "recognize" that is to say, the adulation and send them to weanling son. " ( Op cit., P. 401)

And I continued to give the ax to see how the social impact we paralyzed:

"Before a question about our identity we biaisons often because we do not know if we are devoted to God or the world or both. We truly live in ourselves the question mark. Faced with a question about our role in society we respond awkwardly because we exist too for ourselves. " (Op. cit., P. 402.)

was, I believe, put the finger on the problem.

second issue: Interview with Roger Lemelin Bouchard on the report.

Mr. Lemelin, after acknowledging the debt of French Canadians to religious communities observed: "Apparently we can now move from religious communities."

In the editorial voice of , March 1964, brother Charles-Emile, then chairman of the drafting committee, recalled the statement of Mr. Lemelin and gave him reason. He entitled his text "F had our sociological vocation." ( Voice, March 1964, p. 235)

He first recognized that the "purpose of the entry into religion" has always been to give to God.

"But, he continues, this gift might be warped by social pressure when the career teacher does not conceive that cassock, when the division between secular and religious life were poorly demarcated.

Brother Charles-Emile was glad for the clarification that would allow religious life to regain its autonomy. So he ended his editorial with this sentence:

Having called these reflections are too summary by the words "Fire sociological our vocation," perhaps I might conclude with a similar expression , " Fire our numerical strength. " ( Voice March 64 p., 235)

A nail in the coffin had been planted. The Quiet Revolution in Quebec appeared to be an important factor in the secularization of the brothers in the years which marked the beginning of a new era.

Me, I firmly believed we could and we had to adapt to these new conditions. The start of every brother that I knew I bruised, I understood, but I therefore wish it were otherwise. It is a time when I least doubted my vocation. I was engaged, heart and spirit in the revival, in my religious family and spent my life. The vows I was no longer a burden or a sacrifice, they framed a state of life that I loved deeply.

What conclusions can we draw today from the blitz on persistence?

A zero impact on persistence

First one expected miracles from these items. They were too well made to attract attention, too developed to generate debate, scientists may be too much to arouse some interest among most brothers are more concerned with their daily lives that we learned theories formulated on their state life.

When asked "Does God answers our prayers always ? "Replied the little cat'chisme:

" Yes, God always hears our prayers, when they are done well, but he answers them in the manner it deems most useful to our salvation. " No. 331

These scholarly writings on the loyalty they had an impact on persistence of the brothers in 1962?

(A. - Yes, because they were well made, but they had an impact other than the one.)

First, again have both feet on the ground. Supporting evidence is less than fifty percent of the brothers in a dress and vows that have read one or other of these items with high content of theology.

The writer receives regular those cold showers, beneficent to his humility.

Secondly, the virus was not eradicated. The "debacle of June" became a steady stream that killed every year in every province and Canadian community more vocations in the saddle until the exhaustion of vital forces of the community. Within 14 years, from 1957 to 1971, says the chronicler Jean-Claude was forced to close 60 schools of education required by the brothers in Canada.

Before concluding that these writings were not brilliant as a sword in water, there are some other aspects to consider.

The articles, if not of factors of persistence, are witnesses to the high level of renewal of thought and spirituality among brothers who were already listening to the council .

The concept of "persistence" (3) meant that respect a contract for life before God had given way to the concept of "fidelity" which implied a relationship of faith in the person of Christ and members of the community Church. And the vows meant a quality of relationship always renew and always questioning. They hired all the individual within a dynamic relationship and do not imprisoned in the grip of the oath taken in other times.

mentality that these articles conveyed prepared the way for a profound renewal of the reciprocal relationship between church and state. Instead of e s'épier and monitor its "cheese" it was open to collaboration in seeking the best for all.

Clearly, these attitudes, ripened long and revealed in the articles written under the theme of perseverance, have meant that communities have no resistance to the state that took its responsibilities in health care and education. They have also shown more tolerance towards the secularization of institutions and individuals that brought these changes.

The brothers who stayed, met the selection of their colleagues who left and did not mean severed all ties with them. Moreover, they abandoned the attitude fallback on the traditions they had first taken to make determined efforts to the task of revising their rules and constitutions their habits and ways of life, their prayers for themselves and their faces make them more consistent and more that meet the needs of the time.

Soon we can say that communities are relieved of their social commitments to "recycle" in spiritual healing for their members. Brothers and sisters who stayed in the community had to take individual the burden of the apostolic mission of their competence and practice in the heart of the mass, in anonymity, like yeast in dough.

Those who chose to leave the community did so without bitterness, and most have maintained ties of gratitude to the community that had hosted and brotherhood towards the fellow they left.

This led to the tame and the "debacle of June 62" and secularization that followed. Instead of being seen as catastrophes, they were seen as a painful but necessary adjustment that contributed to the betterment of all.

Thus ends this period, the closure of part of the perseverance and openness to the multifaceted FIDELITY Christ present and active in multiple communities of life and belonging.

++++++++++++++++++++++

(1) The brother Stan said the conservative attitude of this chapter.
"After completion, it was clear that the chapter had only accepted the proposals to conservative tendencies and had rejected almost all the innovative nature of projects such as the adoption of civilian names, changes to the dress, rules on smoking, family visits and vacations. "(Yearbook of the Institute of Brothers of the Sacred Heart - 1906-2006 p. 132

(2) All these writings to attack the perseverance, lightning succeeding intervals appeared to me as the successive attacks of the German army against the city of London during the 2nd World War e hence the term blitz derives its name.

(3) All items mentioned above have made the transfer of "perseverance" which marks a period in time in the brand loyalty that quality of links established between two or more persons and in particular between and professed Christ and his Church. This change of vocabulary illuminates the profound cultural transformation that is happening among brothers and help accelerate this transformation.

+++++++++++++++++++++++++++++++++++++++


The chronicle of Jean-Claude

DIRECTORY 1962-1963

No. 57
It follows the work of Vatican II: Renewal word became fashionable.

Given what is happening in the field of education in Quebec, the brothers are on the alert. A Survey on Learning is ongoing.

There
new initiatives: the inauguration and blessing of the School of Trades Victoriaville May 23, 1963, a project that was initiated in October 1961.

A change in policy between school boards and the brothers regarding the homes that were once provided by school boards and adjoining school.

There were nine closings of houses.

There is concern in air. Community in a province, we compare, at its founding in 1945, the average age was 31 years and in 1963 it was 41 years.

And the columnist notes that vocations are shaken: the attraction of women and good wages.

previous seven Canadian provinces:
- 1514 professed


- 105 novice


- 1272 juniors

Next issue: 32 - The outputs of community from 1962 to 1971