Ob 30. obletnici izbrisa stalnih prebivalcev, ki še danes nima ustreznega epiloga, ta članek obravnava posledice izbrisa, odzive širše skupnosti na izbris in boj izbrisanih. Izhajajoč iz širšega ...koncepta integracije ter s pomočjo analize sekundarnega gradiva in opazovanja z udeležbo na dogodkih, ki so jih izbrisani pripravili ob tradicionalnem Tednu izbrisanih, ugotavlja, da je etnonacionalistično dejanje izbrisa točno določene stalne prebivalce izključilo iz zgodovine skupnosti ter njenega solidarnostnega kompromisa in sprožilo bodisi podaljšan nadzor bodisi prikrito solidarnost članov širše skupnosti in posledično relativno pozno grajenje skupnosti boja, ki se še danes bori za odpravo krivic in povrnitev odvzetih pravic. S pomočjo izbrane metodologije pa članek poudari tudi pomembno vlogo javnih prizadevanj izbrisanih ter s tem pomen in vlogo marginaliziranih skupin pri ozaveščanju širše skupnosti o potrebi po obravnavi in odpravljanju strukturnih neenakosti.
Polazeći od pitanja raskoraka između vjerskih uvjerenja i društvene prakse, rad iz perspektive socijalnog nauka Crkve obrađuje solidarnost kao socijalno načelo i moralnu krepost u njezinoj ...povezanosti s konceptom „postati bližnji“ na temelju socijalne enciklike pape Franje Fratelli tutti (2020.).Teorijski se sistematizira solidarnost kao načelo višedimenzionalne povezanosti te pitanje prijenosa solidarnosti između dimenzija. Proučava se solidarnost kao moralno-etička krepost kao i solidarnost pod vidom rasta čovještva bližnjega, ali i rasta čovještva osobe koja prakticira solidarnost (ultimum potentiae). Rezultati pojmovne analize enciklike Fratelli tutti u kombinaciji s elementima deskriptivne statistike pokazuju povezanost svih razina solidarnosti (mikro, mezo i makro) kao i paradigmatsko proširenje pojma bližnjega kroz novu sintagmu „postati bližnji“. Ona kao originalan doprinos enciklike dalje razvija formulaciju enciklike Sollicitudo rei socialis o tome kako se „strukture grijeha“ mogu pobijediti jedino dijametralno oprečnim stavom: zalaganjem za dobro bližnjega. Također sintagma pruža smjernicu za etičko pozicioniranje u odnosu na individualizam, osobito u njegovu ekonomskom obliku.
Starting with the issue of the gap between religious beliefs and social practice, the paper, taking the perspective of social doctrine of the Church, studies solidarity as a social principle and moral virtue in its connection with the "becoming a neighbour" concept, based on the "Fratelli tutti" social encyclical by Pope Francis. The theoretical part of the paper studies solidarity as a principle of multidimensional connection and interdependence, and the question of transferring solidarity between its dimensions. Solidarity as a moral-ethical virtue, as well as the importance of the social source of solidarity at the micro (individual) level is covered in terms of achieving the growth of the neighbour humanity, but also the growth of the personal humanity (ultimum potentiae) of the person practising solidarity. The results of the terminological analysis of the „Fratelli tutti“ encyclical in combination with elements of descriptive statistics show the connection of all levels of solidarity (micro, meso and macro), as well as the paradigmatic expansion of the term of „neighbour“ through the new syntagm „to become neighbour“. As an original contribution of the encyclical, it further develops the formulation of the „Sollicitudo rei socialis“ encyclical about how „structures of sin“ are only conquered by a diametrically opposed attitude: a commitment to the good of one's neighbour. The syntagm also provides a guideline for ethical positioning in relation to individualism, especially in its economic form.
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DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
3.
Migranti među nama Perica, Stanko; Marčinko, Ana
Bogoslovska smotra,
01/2023, Letnik:
93, Številka:
3
Journal Article, Paper
Recenzirano
Odprti dostop
Suvremene migracije su fenomen od iznimne važnosti za veliku većinu modernih društava. Uslijed velikog broja migranata, nedovoljnog angažmana oko čimbenika koji generiraju migracije iz nerazvijenih ...zemalja te čestih primjera neuspjeha integracije u zapadnim zemljama, učestala je percepcija kako migracije predstavljaju prijetnju i dugoročnu opasnost za imigracijska društva. Kršćanski svjetonazor ipak uvjetuje drukčiju procjenu tog fenomena, kojem pristupa polazeći od temeljnog postulata neotuđivog dostojanstva svake ljudske osobe. Budući da je isti postulat usađen u temelje pravnih sustava demokratskih zemalja, kršćanstvo ima važnu zadaću pomoći ponovno etablirati civilizacijske vrednote koje su u zapadnim zemljama dovedene u krizu postupanjima prema neželjenim migrantima. Posebno to vrijedi za hrvatski kontekst, u kojem zamjećujemo niz aspekata u kojima bi Crkva mogla pomoći državi i građanima svladati konfuznost i apatiju. Osim društvu, time važnu uslugu čini i sebi jer se etablira kao nositeljica društvenih vrednota i promulgira svoj evangelizacijski kapital. Vjera koja nije svedena na tradicionalnu samorazumljivost ne može pobjeći od zauzetosti oko migranata, a ne može tu zauzetost svesti ni na puki humanitarizam. Fenomen suvremenih migracija, dakle, predstavlja velik izazov, ali i veliku, jedinstvenu i povijesnu priliku.
Contemporary migrations are a phenomenon of exceptional importance for the vast majority of modern societies. Due to the high number of migrants, insufficient engagement with the factors that generate migration from underdeveloped countries, and frequent examples of failure of integration in Western countries, there is a common perception that migration represents a threat and a long-term danger for immigration societies. The Christian worldview, however, conditions a different assessment of this phenomenon, which it approaches starting from the fundamental postulate of the inalienable dignity of every human person. Given that the same postulate is embedded in the foundations of the legal systems of democratic countries, Christianity has the important task of helping to re-establish civilizational values that have been driven to a crisis in Western countries by the treatment of unwanted migrants. This is par ticularly true for the Croatian context, where we see a number of aspects in which the Church could help the state and citizens overcome confusion and apathy. In addition to this service to the society, it also does an important service to herself, as it establishes herself as a bearer of social values and promulgates its evangelical capital. A faith that is not reduced to traditional self-understanding cannot escape the concern towards migrants, and it cannot reduce this concern to mere humanitarianism either. The phenomenon of contemporary migration therefore represents both a great challenge, as well as a great, unique and historic opportunity.
Ivan Pavao II. je tijekom svog dugog pontifikata unutar pojedinih enciklika, govora i poruka pokazao veliko zanimanje i suosjećanje za invaliditet i patnju čovjeka. Tomu svjedoči činjenica da je 3. ...prosinca 2000. godine proglasio Jubilarni dan osoba s invaliditetom, a prije toga 13. svibnja 1992. godine i Međunarodni dan bolesnika. U svojoj teološkoj i etičkoj misli i pontifikatu pokazao je i apelirao na važnost i poštovanje metafizičke naravi osobe i njezina dostojanstva, bez obzira na životnu situaciju ili mentalnu sposobnost, prije svega kao onu koja je stvorena na sliku Božju, što uključuje i osobe s invaliditetom. Papa Ivan Pavao II. također je pokazao i izrazitu skrb i interes za očuvanje čovjekova dostojanstva unutar društvenih struktura. Svrha je ovog članka ukazati na zauzetost Ivana Pavla II. za osobe s invaliditetom unutar njegova dugogodišnjeg pontifikata te istražiti u čemu je posebnost i originalnost toga pristupa, a u čemu se razlikuje od suvremenog poimanja invaliditeta s obzirom na modele invaliditeta i znanja koja su nam o toj temi dostupna. U tome ćemo se voditi analizom njegovih nagovora, homilija i poruka upućenih osobama s invaliditetom te implicitno selektivnim izborom njegovih enciklika i apostolskih pisama poput Evangelium vitae i Salvifici doloris u kojima poziva na brigu i zauzetost za dostojanstvo drugoga, upućujući na poštovanje cjelovitosti osobe kao i na vrijednosti čovjekova trpljenja.
During his long pontificate and as part of his encyclical letters, speeches and messages, Pope John Paul II demonstrated a great interest in and compassion for human disability and the suffering of the man. This is evidenced by the fact that he had established the International Day of the Sick in 1992, followed by the Jubilee Day of Persons with Disabilities on 3 December 2000. Through his theological and ethical thought and his pontificate, he primarily showed and promoted the importance of and respect for the metaphysical nature of the human person and his/her dignity – irrespective of a persons´ situation in life or his/her mental capacity. According to him, each human being is a person created in the image of God, which includes people with a disability. Therefore, he expressed great concerns for the preservation of human dignity within social and cultural structures. The purpose of this article is to highlight the Pope’s commitment to the notion of disability, as well as people with a disability during his pontificate, and to explore what distinguishes and differs such an approach from the contemporary conceptions of disability in terms of models of disability and the current knowledge on the subject. We are guided by an analysis of his exhortations, homilies and messages addressing his concerns for people with a disability and implicitly briefly look at his encyclicals and apostolic letters such as Evangelium vitae, Salvifici doloris and Redemptor hominis, in which he advocated for the care and respect for the dignity and integrity of each and every person including the value of human suffering.
Svrha ovoga rada jest analiza uloge gorskog spašavatelja u suvremenom društvu rizika,
na primjeru HGSS Stanice Gospić. Uz pomoć sociologije rizika kao podloge rada, konkretno
teorije o rizičnom ...društvu (društvu rizika) koje sustavno proizvodi rizična stanja i stvara globalne
ekološke opasnosti, te dodatno uz pomoć kombinacije odabranih elemenata teorije mreže
aktera zajedno s konceptima solidarnosti i volontiranja tekst pokušava, kroz slaganje svojevrsnog
sociološkog bricolagea, zahvatiti dio društvene zbilje s kojom se nosi gorski spašavatelj.
Provedbom polustrukturiranih intervjua s narativnim dijelovima u radu su prikazani preliminarni
rezultati istraživanja (odnos gorskog spašavatelja, opreme i potražnog psa; kontinuitet i
karakteristike djelovanja u društvu rizika; doživljaj akcije – solidarnost; doživljaj vlastite uloge
– volontiranje; uloga Stanice i HGSS-a – služenje; širenje djelokruga HGSS-a), koji mogu
imati utjecaja na oblikovanje javnih politika, direktno vezanih uz tematiku prebacivanja odgovornosti
socijalne države u domenu civilnog sektora. Ukratko, u fokusu ovoga rada je Hrvatska
gorska služba spašavanja kao jedan od ključnih aktera sustava civilne zašite, odnosno gorski
spašavatelji kao glavni akteri svih potražnih i akcija spašavanja koje se odvijaju na planinskim,
ruralnim i slabo pristupačnim područjima.
This paper provides an analysis of the practical implications of the concept of solidarity economy and the elements of public policies that affect the solidarity economy in Croatia. In a broader ...sense, solidarity is a common component of economic behaviour. In a narrower sense, solidarity refers to a set of economic practices that meet the criteria of balancing economic, social and environmental sustainability, joint ownership and participatory governance. Solidarity economy supports the construction and maintenance of common economic goods, which may occur within legal entities, as well as in contractual relations or informal cooperation. Solidarity economy is close to the concept of social economy, and significantly different from collaborative (sharing) economy. Public policies that encourage solidarity-based economic practices have their origins in the welfare state regime and the level of solidarity in society, which is followed by ideologies, strategies and activities of political and economic actors. The social contributions of the solidarity economy and the risks to which it is exposed justify state intervention in this area, which can be reflected in regulation and institutional, financial and tax support to its actors and processes. Public policies in Croatia generally do not recognise the importance of the social and solidarity economy and its actors, such as cooperatives and social enterprises. Although the recognition of possible contributions of the social and solidarity economy to society and the economy in Croatia is growing, the incentive framework is incomplete and insufficient, which is reflected in the results and future prospects of this sector. Key words: solidarity, solidarity economy, public policy, cooperatives, social enterprises.
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DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
The corona virus pandemic has once again put the issue of solidarity and economic redistribution within the European Union on the agenda. Unlike the discussions on the European debt crisis conducted ...after the World Economic Crisis from 2008, this time the crisis was produced by external factors, which blunted the strength of the arguments based on the alleged irresponsibility of certain countries. The author starts from the assumption that supranational association is necessary in order to remove the negative effects of economic globalization and rejects the sovereign answers. The paper examines the notion of European citizenship, and how this concept can accelerate the creation of a more solidary order. The problem is especially the fact that “what is urgently needed to be done is also extremely unpopular and therefore democratically virtually impossible to do” (Offe, 2013). Solving the problem would include broad economic redistribution, mutualization of debts, and even the creation of a single fiscal system within the European Union. The author specifically examines the form of citizenship based on the concept of constitutional patriotism (Habermas, 2006, Muller, 2010). One of its elements, the shared memory of post-war aid to the German economy (Young, 2020), this time can be used as a motivation for similar solidarity policies.
Kontekst religijskog obrazovanja u Europi obilježen je kulturnim, religioznim i svjetonazorskim pluralizmom. Stoga članak iz religijsko didaktičke perspektive obrađuje kriterije i elemente koji ...pripadaju međureligijskoj kompetenciji u katoličkom vjeronauku. U prvom se poglavlju analiziraju temeljni pojmovi koji se odnose na učenje o religiji, s posebnim naglaskom na razlikovanje pojmova međureligijska, višereligijska, transreligijska i transverzalna kompetencija. U drugom se poglavlju sažeto prikazuju neki religijsko didaktički kriteriji, elementi i načela međureligijske kompetencije u konfesionalnom katoličkom vjeronauku. U trećem poglavlju otvaraju se nove istraživačke perspektive unutar područja komparativne religijske pedagogije. Pretpostavljajući stavove uvažavanja, spremnosti na promjenu i uspostavljanje prijateljstava, međureligijska se kompetencija dokazuje kao neizostavna upravo u odgoju za suživot u pluralnom društvu. U religijskom obrazovanju ona ima ključnu ulogu u usvajanju stavova i vještina koji omogućuju razvoj tolerancije i poštovanja s obzirom na raznolikost kultura i religija.
The context of religious education in Europe is marked by cultural, religious and worldview pluralism. Therefore, the article, from a religious didactic perspective, deals with the criteria and elements that belong to interreligious competence in Catholic religion education. The first chapter analyses the basic concepts related to the teaching of religion, with special emphasis on the distinction among the concepts of interreligious, multireligious, transreligious and transversal competence. The second chapter summarizes some religious didactic criteria, elements and principles of interreligious competence in confessional Catholic religion. The third chapter opens up new research perspectives within the field of comparative religious pedagogy. Assuming attitudes of respect, readiness for change and the establishment of friendships, interreligious competence proves to be indispensable precisely in the education for coexistence in a plural society. In religious education, it plays a key role in adopting attitudes and skills that enable the development of tolerance and respect considering the diversity of cultures and religions.
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DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Europa se posljednjih desetljeća hrva sa samom sobom. Kulturološke promjene koje su se dogodile bitno su uzdrmale njezin identitet, a poštovanje temeljnih načela i vrednota našlo se pred novim ...izazovom. Nove antropološke paradigme proizašle iz postmodernizma utjecale su na zaborav kršćanskih korijena i istina, koje su dobrim dijelom odredile smjer razvoja europske kulture. Posljedično, Europa kakvu poznajemo umire. Osnovna nakana ovog rada jest vidjeti u kakvom su odnosu umiranje
Europe i migracijska kriza. Ne govori se o smrti (i životu) kao biološkom procesu, nego o filozofsko-teološkom promatranju „umiranja“ i „oživljavanja“ svega europskoga, kršćanskoga, ljudskoga... Na temelju promatranja najvažnijih današnjih kulturoloških obilježja Europe te vjerskih istina kršćanstva i islama, posebno u poimanju života i smrti, odgovorit ćemo na pitanje jesu li migranti i izbjeglice nositelji života
ili smrti na europskom kontinentu. Čuvajući se idealiziranja imigranata
kao spasitelje Europe, ali i njihova demoniziranja kao jedinih krivaca propadanja Europe, pokušat ćemo vidjeti može li pozitivan stav prema njima pružiti bitan preduvjet za plodnu integraciju. Život ili smrt Europe ovisi o njoj samoj, a migranti i izbjeglice mogu doprinijeti jednoj i drugoj stvarnosti. Ipak, za kršćane jest obveza ljubavi, za koju ne smijemo zaboraviti da ima snagu oživljavati i mijenjati.
Europe has been wrestling with itself in recent decades. The cultural changes that have taken place have shaken its identity significantly, and adherence to fundamental principles and values has faced a new challenge. New anthropological paradigms arising from postmodernism have
influenced the oblivion of Christian roots and truths, which have largely determined the direction of the development of European culture.
Consequently, Europe as we know it is dying. The main purpose of this paper is to see the relationship between the dying of Europe and the migration crisis. It is not about death (and life) as a biological process, but more about a philosophical-theological observation of “dying “and “reviving “of all that is European, Christian, human ... On the basis of the observation of today's most important cultural features
of Europe and religious truths of Christianity and Islam, especially on
the understanding of life and death, we will answer the question of whether migrants and refugees are the bearers of life or death on the European continent. Being careful not to idealize immigrants as saviours
of Europe, but also not to demonize them as the only culprits of Europe's decline, we will try to see if a positive attitude towards them
can provide an essential precondition for fruitful integration. Europe's life or death depends on itself, and migrants and refugees can contribute to both realities. Yet for Christians there is an obligation of love, and we must not forget that it has the power to revive and change.
Rješenja za ekološku krizu traže se na različitim područjima znanosti, tehnologije, filozofije, ekonomije i politike. Budući da ekološki problemi imaju i moralne i duhovne korijene, istočne i zapadne ...kršćanske crkve svoj doprinos buđenju ekološke svijesti pokušavaju davati kroz prizmu ekološke duhovnosti utemeljene na teocentričnoj ekologiji. U radu će se istaknuti četiri zajednička religijska načela istočnih i zapadnih kršćanskih crkavâ koja čine ekumensku okosnicu prakse ekološke duhovnosti. To su: obraćenje, solidarnost, asketski etos i euharistijski etos. Ekološku duhovnost napose u svojoj teocentričnoj ekologiji ističu papa Franjo i ekumenski patrijarh Bartolomej. Članak stoga ponajprije istražuje njihove tekstove i izjave kojima potiču vjernike – kao i sve (ne)religiozne ljude dobre volje – na oživljavanje prakse ekološke duhovnosti, te time ukazuje na njihove pojedinačne i zajedničke doprinose buđenju ekološke svijesti.