TERRA MATER
CARTA DI GUBBIO 2007
Nel venticinquesimo anniversario della formulazione della Carta di Gubbio 1982, i partecipanti al Quarto Seminario Internazionale Terra Mater (Gubbio 24-27 settembre 2007) ritengono necessario riproporre la concezione francescana della natura non solo ai credenti, ma a tutti gli uomini, per la sua straordinaria forza, in un momento in cui la situazione del pianeta appare più preoccupante che mai.
Negli ultimi anni, si sono moltiplicati gli appelli allarmati di esponenti the scientific community, aimed particularly at the political authorities. The necessary changes are slow to get going, however: the spring of fear is not enough to overcome the culture of profit as an end in itself, nor to diminish the impulse to consume that causes it continually.
The progressive reduction in reserves of oil and gas makes it increasingly difficult energy supply, leading to bloody conflicts also. The academies
denounce the phenomenon of climate change, linked to heavy reliance on fossil fuels: the increase in speed of the concentration of carbon dioxide in the atmosphere disrupts the stability of equilibria and periodic phenomena that determine the climate.
It must therefore change quickly the structure of the energy balance, knowing that it is now possible to replace fossil fuels, nuclear energy, for the problems that this has yet to be resolved.
the middle of the emergency, in addition to energy and climate problems, also fit the loss of biodiversity, massive deforestation, pollution, destructive effects on the environment and the framework of the painful degenerative diseases, the deterioration of urban centers The continuing scandal of poverty and hunger in the world, forcing millions of people to emigrate. The eighth anniversary
centenary of the arrival in Gubbio S. Francis - who attends the lepers here at the peak of his conversion - suggests looking in his figure the inspiration for a radical change of perspective.
Franciscan teaching, which is based on the brotherhood of all creatures, living and nonliving, man pointed to a model in which, after eight centuries, believers and nonbelievers can still meet.
lifestyle that follows shows all the "good life" as part of a culture of limits, rather than the unlimited growth and consumption without measure.
To this end, Terra Mater
believes it is essential that - by technological progress increased enormous power to manipulate nature, become so vulnerable - are necessary un'aggravata human responsibility in terms of defense of natural systems and restore their balance, and observe a policy of requiring caution not to adopt innovations unless they have a reasonable assurance of their safety;
that the awareness of increasingly serious environmental crisis is mirrored by a growth of individual responsibility, so that each not only to refrain from conduct injurious, but engaged in a critical vigilance and promotes active protection of 'environment in the common good;
that are taken in the consumption of goods and resources, practices of moderation, not excess the extent required by the basic needs: this means the renunciation of objects, habits and comfort levels are not necessary, in a perspective of frugality in lifestyle;
governments, institutions, individuals and companies pursue, with determination and perseverance, experimentation and use of alternative energies, from concentrated sources of energy, like fossil fuels and nuclear energy, from sources all over the territory and that they - along with saving energy - are to center of public policy and private behavior;
that "consumption of the world ceases to be a structural element of being umano nella civiltà industriale e tecnologica, e l’ambiente sia vissuto come il sistema delle realtà naturali e culturali di cui l’uomo fa parte originariamente e indissolubilmente;
che si individuino nuove sedi di decisione politica a livello planetario per superare i tradizionali rapporti diplomatici tra gli Stati e consentire ad una pluralità di soggetti e agenzie (organizzazioni non governative, associazioni imprenditoriali, ecc.) la partecipazione ai processi decisionali;
che si ridefiniscano profondamente le ragioni dei rapporti economici ineguali tra Paesi industrializzati e Paesi in via di sviluppo, con particolare riferimento alle politiche agricole e all’imposizione di monocolture, che impoveriscono la biodiversità e rendono i Paesi che le adottano maggiormente soggetti a crisi e conflitti;
che la donna, come nella visione francescana, sia riconosciuta nella sua dignità e nella pienezza dei suoi doni e valorizzata come portatrice di un’etica della cura, la quale, in quanto alternativa alla cultura del dominio, assume la natura e l’ambiente tra i propri oggetti privilegiati;
che si riconosca la dimensione culturale del rapporto tra uomo e natura nella forma del paesaggio, espressione e patrimonio di una comunità che, nella propria interpretazione dell’abitare, non tradisca le dimensioni storiche, identitarie e simboliche del luogo;
che si privilegi l’esperienza diretta dei luoghi e degli ambienti, da contemplare, cross, learn, to enjoy and benefit from it aesthetically;
you implement a permanent environmental education (involving schools, institutions, associations, businesses, media) in view of complexity, understood as a systemic vision of reality, both in its Scientific and environmentally friendly, both the ethical and behavioral, focusing on direct experiences in the area;
that assumes an attitude towards animals inspired by the more advanced sensitivity, sparing them the possible ill-treatment and suffering (in particular, exploiting the methodologies alternatives to animal testing) and everything is done to protect endangered species d’estinzione; analogo atteggiamento di rispetto venga adottato nei confronti del mondo vegetale e minerale: S. Francesco ci insegna che un’etica che si occupa solo degli umani rischia di essere disumana. Il suo umanesimo, per la sua apertura cosmica, può definirsi ecologico.
A un quarto di secolo dalla “profetica” Carta di Gubbio 1982, Terra Mater indirizza di nuovo ogni uomo sul cammino di S. Francesco, alla riscoperta dei valori fondamentali dell’abitare la Terra.
TERRA MATER
Assisi Nature Council (A.N.C.)
Associazione Italiana per il World Wildlife Fund (W.W.F. Italia)
Associazione Nazionale Italia Nostra
Bureau Européen de l’Environnement (B.E.E.)
Franciscan Center for Environmental Studies
Italian Alpine Club (CAI)
Club of Rome Commune of Gubbio
Mountain Community High Chiascio "Gubbio
Conference of Ministers General of the Franciscan Family Four:
Order of Friars Minor (OFM)
Order of Friars Minor Capuchins (OFMCap.)
Order of Friars Minor Conventual (OFMConv)
Third Order Regular of St. Francis (TOR)
National Animal Control Authority (ENPA)
Italian Federation ProNature - Federnatura
International Union for Conservation of Nature and Natural Resources ( IUCN)
Italian Institute of Bioethics
Legambiente
League Italian animal rights (LIDA)
Italian Bird Protection League (LIPU)
Mountain Wilderness Italy
Planning Environmental and Ecological Institute
Province of Perugia Umbria
Italian Society of Ecology (S.It.E.)
Society for International Development (SID)
World Futures Studies Federation
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