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17192373.Pdf PDF hosted at the Radboud Repository of the Radboud University Nijmegen The following full text is a publisher's version. For additional information about this publication click this link. http://hdl.handle.net/2066/114064 Please be advised that this information was generated on 2017-12-06 and may be subject to change. A OR(GANIZA R LA ESPERANZA TEOLOGIA INDIA RURAL ORGANIZAR LA ESPERANZA Esta publicación es numero 14 en la serie КТС (KERK EN THEOLOGIE IN CONTEXT - IGLESIA Y TEOLOGÍA EN CONTEXTO) de la Facultad de Teología de la Universidad Católica de Nimega, Los Países Bajos La serie esta bajo la redacción de: prof. dr. P.H.J.M. Camps drs. В.A. Endedijk dr. H.S.M. Groenen prof. dr. H. Haring prof. dr. J. van Nieuwenhove ORGANIZAR LA ESPERANZA TEOLOGIA INDIA RURAL Een wetenschappelijke proeve op het gebied van de godgeleerdheid PROEFSCHRIFT ter verkrijging van de graad van doctor aan de Katholieke Universiteit Nijmegen, volgens besluit van het College van Decanen in het openbaar te verdedigen op woensdag 25 maart 1992 te 10.30 uur precies door Franciscus Petrus van der Hoff Boersma SCJ geboren op 16 juli 1939 te Rips UITGEVERSMAATSCHAPPIJ J.H. KOK — KAMPEN 1992 Promotor: Prof. Dr. P.H.J.M. Camps OFM 0 F.P. van der Hoff Boersma 1992 Prepress: HDSTUDIO Culemborg ISBN 90 242 6635 1/CIP/NUGI 639 Todos los derechos reservados. Ninguna parle de esta publicación se puede reproducir, ni guardar en un sistema automático de datos o trasmitir en una u otra forma sea electrónica, mecánica, fotocopiada, grabada sin previo permiso por escrito del autor. ORGANIZAR LA ESPERANZA TEOLOGIA INDIA RURAL Un tratado cientíñco en el area de la teología DISERTACIÓN pare obtener el grado de doctor en la Universidad Católica de Nimega, según dictamen del colegio de los decanos para defenderlo en público el día miércoles 25 de Marzo 1992 a las 10.30 horas por Franciscus Petras van der Hoff Boersma SCJ nacido el día 16 de julio 1939 en Rips, Holanda. m UITGEVERSMAATSCHAPPU J.H. KOK - KAMPEN 1992 Es más bonito el riesgo al lado de la esperanza que la seguridad al lado de un universo frío y sin sentido. RUBEM AL VEZ El pan de los necesitados es la vida de los pobres, privarlos de su pan es cometer un crimen. Quitar al prójimo su sustento es matarlo, privarlo del salario que le corresponde es derramar su sangre. ECLESIÁSTICO 35, 21-22. Miseria es falta de lo necesario. Pobreza es falta de lo superfluo. LEON BLOY En solidaridad e inserción con el pobre formar grupos conscientes que hagan un pueblo comprometido, por medio de una evangelización liberadora para un nuevo modelo de Iglesia más popular, que lleve a la creación de un hombre y sociedad nueva como anticipo del Reino de Dios. Objetivo general de la diócesis de Tehuantepec. El obispo ARTURO LONA REYES. Contenido PRÓLOGO 1 INTRODUCCIÓN 5 1 Metodo: alcance y limitaciones 5 2 El teólogo en la comunidad. 8 3 Organizar la Esperanza como proyecto 14 4 Prácticas y modelos. 19 5 Testimonio y teología. 23 6 Convivencia y conversión. 26 7 'Desde el reverso de la historia' 29 8 La misión de la Iglesia de los pobres 36 Primera Parte Condiciones socio-económicas de los pequeños cafeticultores indígenas I U.C.I.R.I. 37 1 Nuestro caminar 37 2 Introducción 37 3 Quienes somos 38 4 ¿ Como empezamos ? 39 5 ¿ Como estamos organizados ? 42 6 ¿ Qué defendemos u que anhelamos ? 44 7 ¿ Que pasos hemos dado ? 45 7.1 Un fondo de solidaridad. 46 7.2 Trabajo común organizado (TCO). 46 7.3 Ferretería 'La Montaña' 47 7.4 Bodega y Beneficio 48 7.5 Centro de Educación Campesina 48 7.6 La Salud 50 Vil 7.7 Casa Habitación 52 7.8 Comités de Cultivo Orgánico 52 8 Las reglas básicas en nuestra organización 54 9 Leemos en la Biblia 56 10 Requisitos para los socios en las organizaciones de UCIRI 58 11 Nuestra Esperanza. 59 II LA ZONA CAFETALERA: DESCRIPCIÓN Y MARCO HISTÓRICO 1 Introducción 61 2 La historia 63 3 Características de la zona cafetalera 65 4 Cultivo de café y ambiente natural 68 5 Formas de explotación del trabajo del cafeticultor 75 5.1 La forma de explotación caciquil 76 5.2 Subordinación del trabajo campesino al capital a través del sistema agrícola a contrato 77 6 Alternativas para el pequeño cafeticultor 79 III VISIÓN DEL MUNDO Y LA PRACTICA CAMPESINA/INDÍGENA 1 Elementos teóricos 85 2 La ideologia heterónoma 89 3 La ideologia autónoma 93 4 Las diferentes lógicas y practicas sociales 95 5 Procesos de regulación de tensiones 97 5.1 Prácticas de transgresión 98 5.2 Prácticas de equilibrio 98 5.3 Prácticas de inversión: 98 6 Las lógicas de la diferenciación 99 7 Practicas - creencias - organización de la mentalidad Religiosa Popular 103 IV Los CAMPESINOS DE LA MONTAÑA SON INDÍGENAS 1 Tipologías 110 1.1 La opción nacionalista 110 1.2 La opción populista 111 1.3 La opción racista/nativista 112 1.4 La opción clasista 112 1.5 La opción liberadora 113 2 Las ideologías indigenistas y sus repercusiones en el campesino indígena 114 VIH 2.1 La actitud discriminatoria 114 2.2 La actitud tecnócrata 114 2.3 La actitud demagógica US 2.4 La actitud liberal 115 3 La Ideología Indigenista 116 4 La respuesta Indígena 117 5 Conclusiones: un ecumenismo cultural 117 Segunda Parte la religiosidad popular de campesinos indígenas V RELIGIOSIDAD POPULAR Y NECESIDADES BÁSICAS: ALGUNOS ELEMENTOS TEÓRICOS 1 La utopía del campesino pobre 126 2 Las Utopías existentes 128 3 El automatismo del mercado 129 4 La utopía campesina y su religiosidad 130 4.1 El encuentro de sujetos en penurias 131 4.2 La fiesta de sujetos 132 5 La utopía y la institución 133 5.1 La crítica a la institución 133 5.2 La Iglesia y la utopía del pobre 133 6 La función de la caridad 134 6.1 Caridad institucionalizada 134 7 ¿Pan y/o Libertad? 135 8 Conclusiones 136 VI EL ESPACIO TEOLÓGICO DE LA CULTURA Y RELIGIOSIDAD POPULAR DE LOS CAMPESINOS 1 Algunos puntos de partida 146 2 El horizonte límite de la religiosidad popular y la reflexión religiosa de los campesinos 151 3 El espacio de la reflexión crítica sobre cultura y religiosidad popular 152 4 Partimos de algunas hipótesis, hechos y observaciones generales 157 5 Peligros para la cultura y religiosidad popular 163 6 Fundamentación del espacio cultural popular 165 7 El 'saber tradicional' y el espacio teológico 168 IX VII LA RELIGIOSIDAD POPULAR 1 Introducción 179 2 Replanteamiento de la religiosidad popular 180 3 ¿Qué es la Religiosidad Popular? 181 4 Características de la Religiosidad Popular 185 5 Una primera interpretación de la religiosidad popular 188 5.1 Las interpretaciones negativas 189 5.2 Interpretaciones positivas: 191 6 Interpretación semiótica de la religiosidad popular 194 6.1 Consideraciones psicológicas con la pregunta: ¿qué busca un individuo participando en la religiosidad popular'i 197 6.2 Consideraciones sociales 198 6.3 Consideraciones religiosas 199 7 Acercamientos pastorales 199 Vili RELIGIOSIDAD POPULAR Y PASTORAL LIBERADORA 1- Punto de partida: la Iglesia de los pobres 203 2 Pan y solidaridad 205 3 Una Iglesia solidaria 206 Tercera Parte Teología local y la gracia de la libertad IX PASTORAL INDÍGENA Y TEOLOGÍA LOCAL: COMO CONTEXTUALIZAR LA EVANOELIZACIÓN 219 1 Introducción 219 2 Indigenización y contextualización 221 3 Modelos existentes de contextualización 225 4 Modelos de traducción 227 5 Modelos de adaptación 230 6 Modelos de contextualización 233 6.1 Modelo Etnográfico 233 6.2 Modelo liberador 234 7 ¿ Que es teología local ? 238 8 ¿ Quien es el teólogo local ? 243 9 El papel del intelectual-teólogo 243 10 El papel del pueblo 244 X X LA IGLESIA, CANCHA DE LA LIBERTAD DE LOS POBRES 1 ¿A donde Vamos? 251 2 La política como arte de lo posible 254 3 El papel particular del agente de pastoral 261 4 La Iglesia, cancha de los pobres 264 5 La identidad cristiana y la Iglesia Pobre 266 6 El uso de modelos en la Eclesiología actual 268 7 Magisterio y eclesiología 270 8 Hacia una sociedad justa, participativa y sostenible 273 8.1 Positivo 275 8.2 Negativo 276 9 La fe y la transformación del mundo 277 10 La gracia y la verdad de la fe de los empobrecidos 280 CONCLUSIÓN 283 S AMEN ν ATTING 291 BIBLIOGRAFÍA 295 CURRICULUM VITAE 305 Prólogo Desde 1980 tengo el privilegio de trabajar como misionero religioso y como sacerdote campesino en la diócesis de Tehuantepec en el Estado de Oaxaca de la República Mexicana sobre todo con los indígenas Zapotecos, Mixes y Chontales. Me inserté en su realidad campesina mediante el trabajo manual como jornalero y campesino para sentir la dureza de la vida en el campo y por solidaridad, embarcándome así con la suerte de los campesinos indígenas. A pesar de los múltiples trabajos acordamos en conjunto de escribir un estudio sobre esta experiencia colectiva y llamarlo 'Organizar la Esperanza' y ponerlo en la 'plaza pública' como contribución a la reflexión en este año en el cual conmemoramos los 500 años de resistencia. Es una experiencia local de unos ocho mil familias que luchan por su lugar legítimo en una sociedad conflictiva mediante una organización popular y han tratado de expresar sus anhelos y esperanzas en formas populares mediante su religiosidad popular. Es un intento de contextuali- zar el Evangelio dentro la historia concreta de las víctimas de la preponderancia de la modernidad. Ellos no solamente quieren expresar su capacidad organizativa, sino también su fe profunda en un mundo menos injusto y más fraterno.
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