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© UNESCO Education and Africa : Twin Priorities of UNESCO Director-General at Education Funding Conference in Dakar 2018-02-07 The Director-General of UNESCO, Audrey Azoulay is in Senegal from 1 to 3 February on the occasion of the Financing Conference of the Global Partnership for Education (GPE) taking place in Dakar. It is the first visit to Africa of the Director-General illustrating the priority of the education sector and the cross cutting priority given to the African continent. UNESCO is the United Nations agency in charge of coordinating efforts worldwide to provide universal quality education by 2030 of which the Global Partnership for Education is an integral part. The President of Senegal, Macky Sall, and his French counterpart, Emmanuel Macron, are co-chairing the Dakar conference whose objective is to raise funds to support education. It is bringing together Heads of State, ministers, leaders of UN agencies and civil society organizations, as well as representatives of the private sector and over 1,000 education stakeholders. “Education must become the priority in development aid. We are here to mobilize more aid, support national efforts, and make education a shared responsibility,” said Ms Azoulay. According to UNESCO’s Global Education Monitoring Report, aid to education worldwide has declined by 4% since 2010. Education aid to sub-Saharan Africa, home to half of the world’s out-of-school children, has declined by 50% from 2002 to 2015. It is estimated that $39 billion will be required annually to achieve universal education from early childhood to the secondary level in low and middle-income countries. The Director-General is advocating for education as un unequalled force for change to build more equitable and inclusive societies. She will highlight the need for partnerships to provide States with the tools and know-how needed to develop quality educational systems. UNESCO alone disposes of the statistic, standard-setting and strategic instruments required to meet the specific needs of each country. Ms Azoulay will address the conference on the morning of 2 February (9.30 am) and again during the afternoon session (2 to 4 pm) in the presence of Heads of State. She will also hold bilateral talks with Heads of State, government ministers and UN agency leaders in the course of the two-day event. The Director-General is also visiting Pikine, the second largest city in Senegal, where UNESCO is contributing to the empowerment of vulnerable groups, notably girls and women, through several programmes concerning, for example, literacy and sustainable urban development. On 3 February, the Director-General will visit the Island of Saint-Louis, inscribed on UNESCO’s World Heritage List in 2000, along with the Presidents of Senegal and France. The visit will take place in the framework of a joint project involving UNESCO, the World Bank and France to contain coastal erosion, which is threatening cultural and natural heritage. **** Media contacts: In Dakar, Marion Piccio, UNESCO Office, Multisectoral Regional Office for West Africa (Sahel),+221 772208494, m.piccio@unesco.org In Paris, Laetitia Kaci, UNESCO Media Services, +33 1 45 68 17 72, l.kaci@unesco.org URL:https://en.unesco.org/news/education-and-africa-twin-priorities-unesco-director-general-education-funding-conference-dakar © David 2017 UNESCO Creative Cities Establish the Santos-Bandung Film Festival and Highlight Sustainable Development 2018-02-06 Two Members of the UNESCO Creative Cities Network (UCCN), Santos, Brazil, a Creative City of Film, and Bandung, Indonesia, a Creative City of Design, collaborated to promote their independent film industries and draw their citizens together around tolerance, peace and sustainable development. The first Santos-Bandung Film Festival – SBFF - took place in both cities from 20 to 29 October 2017, screening 34 Brazilian and Indonesian films, and engaging over 2000 participants in each city. The second film festival is now being planned for October 2018. The idea for the festival originated during the UNESCO Creative Cities Network 2017 11th Annual Meeting, in Enghien-les-Bains, France, when Niedja dos Santos, Director, Economic Innovation Office, Santos City Hall, met Tita Dwinita Larasati, Chair, Bandung Creative Economy Committee & Bandung Creative City Forum. “We discovered the socio-economic similarities between our cities and decided to develop a joint project involving cinema and design that would create an opportunity for cultural and professional exchange, amplify the perspectives of film-makers from Santos and Bandung, as well as promote the UN 2030 Agenda. The films selected touch on the strategic sustainable development goals such as gender equality, zero hunger, and life on land” explained Larasati. Sofyana Ali Bindiar, an Indonesian film director on the Bandung Film Council, coordinated the festival in Bandung and Niedja Santos coordinated the festival in Santos. The challenge of organizing a joint film festival between Brazil and Indonesia meant that all the planning, and transfer of the films, subtitles, and other materials, was done online. Most important was the goal of bringing the communities from the two cities together, virtually. Thus the festival included online debates and interviews between the film directors from one city with the public and media from the other city. Filmmakers from both cities had a unique opportunity of professional exchange, sharing their knowledge about cinematography techniques and equipment, and receiving reviews on their films. The novelty of the Santos Bandung Film Festival is that film directors can exchange with audiences on the other side of the globe on the impact of their works and their inspiration to create them, and generate discussion about the UN 2030 Agenda. “The films and debates prompted audiences in both cities to discuss universal questions such as the environment, peace, violence against women, education, and hunger. SBFF encouraged massive collaboration in both cities. In Bandung, it has become a momentum for a collaborative movement among film communities - production, exhibition, critics, academia, industry sector, and municipality,” said Bindiar. The success of this first Santos-Bandung Film Festival included dissemination of films and raising public awareness on sustainable development; but above all, it fostered important exchange as the public in Santos got to know about Indonesian culture and those in Bandung got to know about Brazilian culture. “Through this festival, our citizens both in Santos and Bandung, with so many cultural differences, realized that, in fact, they are the same. Regardless of belief or social status, we all take care of our children, work, have dreams, and we need to take care of the planet in a sustainable way for the next generations. ” dos Santos said. Both cities are very committed to the UNESCO Creative Cities Network mission. Since 2004, the UCCN highlights its members’ creativity within seven fields: Crafts and Folk Art, Design, Film, Gastronomy, Literature, Media Arts and Music. It now counts a total of 180 cities in 72 countries. While differing geographically, demographically or economically, all Creative Cities commit to develop and exchange innovative best practices to promote creative industries, strengthen participation in cultural life, and integrate culture into sustainable urban development policies. The Network also supports artistic exchange, partnerships between its members as well as between public and private sectors, and research. SBFF proves that collaboration among UCCN cities is open to all sub-networks; the fact that Santos is a City of Film and Bandung City of Design does not limit the shared expressions and productivities. “The benefits the Santos-Bandung Film Festival brought to our citizens and to our film producers were tremendous. Were it not for the UCCN, the festival would never have been established” said dos Santos. Plans for the 2018 festival include increasing the number of films screened and audience outreach, as well as generating partnerships with the private sector so film production and distribution can get support and expand. Krakow and Katowice, respectively Creative Cities of Literature and Music from Poland, will host the XII UCCN Annual Meeting in June 2018. This will be the occasion for representatives of Santos and Bandung Creative Cities to meet again and work on the 2018 festival. It will also be the opportunity for them to share their experience with the other Creative Cities, as a concrete impact of the UCCN. URL:https://en.unesco.org/news/unesco-creative-cities-establish-santos-bandung-film-festival-and-highlight-sustainable © Pacto Planeta Life made simpler and sustainable among vulnerable communities in Colombia 2018-02-06 Fishermen who make their living from the Cauca River in the south of Colombia have had their daily task made easier by adapting their traditional rafts to solar power. That is just one of the concrete sustainable actions enabled by Pacto Planeta, a civil society organization designing, implementing and tracking high impact social and environmental projects in 12 provinces in Colombia. Its main goal is to help organizations with environmental projects to maximise their impact. The project works closely with School Laboratories for Sustainable Development (LEDS) and has three main action areas: environment and climate change, designing pedagogical notebooks to learn maths and English with exercises based around the Sustainable Development Goals (SDG) and, training of teachers. The LEDS scheme helps schools in socially vulnerable populations by teaching students about the six SDGs relating to climate change, food security, gender equality and health. This is done through one-year voluntary programmes that include building educational spaces within schools which act as laboratories for learning about the SDGs, building community gardens, classrooms with low cost ecology construction techniques, solar plants, compost systems and improving communal spaces with murals which are also directed to inspire girls particularly to study science, technology, engineering, and mathematics. Catering for a variety of needs Project Manager Christhian Verdugo said: ‘We work with a huge variety of different communities, urban and rural, including different ethnic groups, indigenous people, and populations who have suffered violence and displacement.’ ‘Everyone’s needs are different. In Bogota, we have many people who have fled guerrilla conflict to restart their lives and need employment. In urban areas, the need might be for sustainable agriculture or we might teach people how to turn garbage into ecobricks for fuel. In particularly arid regions like Cartagena where there is little soil, hydroponic growing can make an enormous difference. Indigenous communities may suffer social issues like food insecurity.’ Since its inception, Pacto Planeta has taken part in more than 350 corporate volunteer activities in 12 provinces of Colombia working with communities, teachers, students from early childhood and their parents. It also participated in two UN Youth Assemblies in New York. The LEDS project is currently financed by private business and the plan for 2018 is to secure funding from large business foundations. By 2020, Pacto Planeta will be present in 20 % of public schools in Colombia and is already looking to expand. ‘Last year I was in the UN Assembly and shared our work with many Guatemalan friends and colleagues who have the same vision. Many of the problems and social issues they are facing are the same as in Colombia. We plan to spread the work we are doing here to Guatemala where there are already similar projects.’ For Christhian, the greatest challenge remains convincing people whose lives have been scarred by conflict to believe in sustainable development values. ‘The easiest to convince are children and young people who are open and responsive to the work that is needed to be done to reach the targets of the SDGs,” he said. Children who have taken part in growing their own gardens or managing water wisely easily take up leadership roles in their local environments and become adults who promote sustainable solutions. ‘The remaining challenge is to convince the 30 to 40-year-olds who are poor and living in areas which have suffered from guerrilla conflict. They are suspicious about everything,’ Christhian said. And there is a need to prepare for the future. ‘The end of the conflict in several regions of Colombia will lead to the creation of new population centres and the development of small economic centres, which is why new generations living in these regions should be made aware of sustainable alternatives for developing their communities in post-conflict scenarios,’ he said.  Education for sustainable development  URL:https://en.unesco.org/news/life-made-simpler-and-sustainable-among-vulnerable-communities-colombia ©  jannoon028. Tomada de Freepik Formación de educadores desde una pedagogía planetaria 2018-02-02 El canto M+n+ka, de la Amazonía colombiana, nos convida a disponernos a una relación diferente, en la que las imágenes que tenemos unos sobre otros sean reconocidas y abandonadas para dar paso a una educación/aprendizaje global o, en nuestras palabras, a una pedagogía planetaria tejida en el corazón de la diversidad, de los movimientos sociales, de la tradición crítica en la pedagogía, de la posibilidad de construcción y formación intercultural de educadores, desde el paradigma de la planetariedad, el cuidado y la sostenibilidad, así como en la esperanza de otro planeta/mundo posible. El presente artículo trabaja este sentido de lo planetario. Palabras clave: Formación de maestros, pedagogía, planetariedad, cuidado, interculturalidad, competencias interculturales. Jana biya, Jana ba biyaJana biya, Jana ba biyaJana, jana, jana; Jai, jai, jaiJana, jana, jana; Jai, jai, jaiJufubi yubakɨ naingo Revista internacional MagisterioJana biya, jana ba biyaJana, jana, jana; jai, jai, jai. La educación/aprendizaje global  El adjetivo “global” suele asociarse a los sentidos económicos, financieros o cognitivos, y a sus múltiples escenarios y expresiones de crisis: de empobrecimiento, polarización social, homogenización cultural, estandarización y mercantilización; climática, alimentaria, energética, ecológica (integral) o social y, para nuestro caso, la crisis civilizatoria de los sistemas educativos, de la escuela, de la formación docente y de la pedagogía (Mejía, 2006; Echeverri, 2009; Lao, 2011; Walsh, 2013; Vaillant y Marcelo, 2015). Por ello, el concepto de educación y aprendizaje global (global education/global learning, globales lernen), acuñado hacer relativamente poco en Europa occidental, se ha recibido con cierta sospecha en nuestro hemisferio. La noción de educación y aprendizaje global no tiene un solo significado, de acuerdo con Stienen (2014), en la tradición alemana se presentó, a partir de la década del 70, como categoría para ordenadora de experiencias y enfoques de reivindicación de derechos, y de una sociedad equitativa y justa; a la vez es empleado para recoger el objetivo de la educación democrática, modelo centrado en los derechos, y el estado de bienestar europeo. Por su parte, Klaus Seitz (2001) revitaliza las ideas comenianas de Panskolia o de Pampedia, así como algunos movimientos y tradiciones pedagógicas que han insistido en una “educación cosmopolita”, en términos de la noción de educación y aprendizaje global. También existen publicaciones en Internet dedicadas a las producciones sobre globales lernen y compilaciones de autores de diversas orientaciones (Venro, 2012). Del mismo modo, en lengua inglesa existen interesantes investigaciones, conceptualizaciones y experiencias críticas que tocan el tema de la educación global (critical global education) (Augustine, 2014; Reynolds, et al, 2015). +Lea: Educación y globalización En lengua castellana también se cuenta con alguna literatura. Desde las Pautas para una educación global de Carvalho (2008), hasta producciones como la del pedagogo Desiderio De Paz Abril (2007), quien elaboró un libro en el que sintetiza el ideario de la educación para la ciudadanía global, mientras estructura su propuesta pedagógica desde una perspectiva comunicativa, transformadora, dialógica y crítica. Por su parte, Miguel Ardanáz (2015) sintetiza doce pistas y una óptica para analizar el aprendizaje global en las aulas, profundizando en la ciudadanía global, la educación en la diversidad y la justicia social. Desde otro contexto, el pedagogo brasileño Moacir Gadotti (2002), en su Pedagogía de la Tierra, invita a hacer una oposición decidida frente a la “globalización competitiva”, proponiendo en su lugar términos como ecopedagogía, ecoformación y ciudadanía planetaria, una pedagogía para la Carta de la Tierra. De igual manera, pueblos ancestrales, sectores populares, campesinos y comunidades de diversa índole se oponen a esa globalización. En América Latina, la reforma educativa de Bolivia, o las experiencias en el Cauca, Palenque o la Guajira (Colombia), cuestionan la ley del más fuerte, a partir de una noción que considera a lo micro como potencia para conocer y transformar el mundo entero: se senti-piensa con la Tierra. Desde el equipo de la Facultad de Educación de la Universidad de Antioquia, estamos forjando una herramienta conceptual de pedagogía planetaria, a partir de esas imágenes críticas sobre la globalización. La pedagogía planetaria  La pedagogía planetaria no sería necesariamente un sinónimo de aprendizaje/educación global. Defendemos la pedagogía más allá de “lo pedagógico”, pues no queremos reducirla a lo instrumental y técnico del aula o a una acción comunicativa. La Pedagogía ha sido ciencia, disciplina y saber; para nosotros es campo conceptual y narrativo (Echeverri, 2009). En el mismo escenario, no entendemos la pedagogía planetaria como una nueva teoría pedagógica totalizante, invitamos a entenderla, sentirla y hacerla a partir de tres dimensiones complementarias que van más allá de las disciplinas:  Como una herramienta que hace parte de un proceso activo de apropiación de la educación/aprendizaje global (específicamente en sus versiones críticas, progresistas o radicales). Como una metáfora que posibilita visibilizar las epistemologías del Sur, desde la sombra de la Modernidad y desde los centros disidentes de Occidente. Como un tamiz de las opciones teóricas y prácticas sobre, con y para la formación de educadores en la extensión de nuestro planeta, desde perspectivas de planetarización. Se trata de recuperar saberes gestados en el territorio, bajo las condiciones de lo propio. La planetariedad es un nuevo paradigma de relación con la tierra, con el planeta, con nuestra Gran Madre, con nuestra Casa Común, al decir de los brasileros Leonardo Boff (2002, 2012) y Moacir Gadotti (2002). Nuestro énfasis en la planetariedad rescata los saberes ancestrales de interconexión con la Madre Tierra y las perspectivas críticas de la interculturalidad en educación y pedagogía. Es una categoría y un paradigma para senti-pensar el tejido divino y místico de la vida en cada uno de nosotros, recordándonos la infinita capacidad de todo ser viviente para educar y formar. +Conozca el libro Cultura y educación en tiempos de globalización posmoderna En este sentido, la planetariedad se conecta profundamente con el paradigma del cuidado (en tanto nuevo modo de habitar la Tierra), en las cuatro significaciones delineadas por Leonardo Boff (2002, 2012): como relación amorosa, como apoyo, como preocupación y como prevención y precaución. Todos estos sentidos del cuidado se articulan con la sostenibilidad y con una nueva relación con la espiritualidad, en la que la educación y la pedagogía tienen todavía mucho por crear e inventar, en diálogo con las tradiciones y las historias alrededor de nuestra Casa Común. La enseñanza, la formación, la educación y el aprendizaje son distintos cuando gravitan y se tejen en la planetariedad y el cuidado, y un efecto formativo de este sentido de la pedagogía planetaria, transita por una formación desde un vínculo profundo con la Casa Común, con toda existencia posible, por sentirnos hermanos e hijos de una sola madre: “Es ante todo una unión fundamental y ancestral con ella” (Gadotti, 2002, p. 142). Competencias interculturales y formación de maestros desde una pedagogía planetaria  Una pedagogía planetaria tiene el potencial de redistribuir los saberes imperantes en la formación docente, pues permite una relación distinta con los conocimientos y los saberes ancestrales. Así las cosas, con una pedagogía planetaria se pretende en la formación de los maestros, poner en juego otras configuraciones de la pedagogía, tales como la intercultural, la Waldorf, las alternativas, las críticas, las feministas, las populares, las ancestrales, las decoloniales, las libertarias, las insumisas y las anti-opresoras, entre otras. Al tiempo que defiende y cuida la Casa Común, la pedagogía planetaria habla en términos de pluriversidad (Escobar, 2014), de holisticidad, inclusividad, interconectividad; también de otras educaciones y de un maestro, educador y pedagogo constructor de saber en comunidad, en el seno de los movimientos sociales, en alianza con comunidades diversas. Este sujeto es un hacedor de su práctica y sabedor de su saber, hacedor de su saber y sabedor de su hacer, al tiempo que investigador de su existencia en un diálogo permanente con saberes no occidentales y con las disciplinas y conocimientos occidentales. En esta dirección, se abona el terreno para que la ciudadanía planetaria, entre otras ciudadanías emergentes, se ponga en diálogo directo con la formación docente en nuestras escuelas normales superiores y facultades de educación. En estas coordenadas (generales y provisionales), hemos constatado la hegemonía de la monoculturalidad y la multiculturalidad en la formación de maestros en Colombia (1994-2015), expresada, tanto en su normativa en todos los niveles, como en los diversos documentos del sistema de formación docente, lineamientos e incluso debates de académicos, intelectuales, formadores de maestros y los mismos docentes en formación, entre otros. La relación con el contexto internacional y la globalización aparece tecnificada y utilizada como argumento y obligatoriedad (ni siquiera aparece como contenido de enseñanza), no trasciende en su conexión con la interculturalidad, la planetariedad o el cuidado. Una vez más, se hace evidente la urgencia de interculturalizar la formación docente en nuestro país. Es por ello que se propone avanzar hacia el análisis de la pertinencia de trabajar con y desde las competencias interculturales en la formación de educadores en Colombia (Estrada y Rodríguez, 2015). A partir de un rastreo del concepto, identificamos que la mayoría de autores y experiencias señalan la importancia de trascender la dimensión cognitivista cuando se habla de la relación con la diversidad: conocer la cultura del otro como condición para una interacción social y educativa en las “sociedades multiculturales”. +Lea: Conocer para querer. La convivencia intercultural en la escuela También se constató que no existe un acuerdo sobre el significado, tipificación, usos y desarrollos del concepto de competencias interculturales en la formación de maestros; se utilizan especialmente en la formación empresarial, de negocios internacionales, etc., con un énfasis en lo lingüístico y lo cognitivo; también se encuentran lineamientos dados por la Unesco (2013) y por algunos pedagogos interculturales, paulatinamente se han vinculado a experiencias de formación docente y reflexiones en la pedagogía. Por el momento, situados desde la perspectiva de Phillipe Perrenoud (2011), planteamos un “referencial de competencias” para comenzar a conversar con distintas comunidades. Al distanciarnos, tanto de la globalización (económica), como de la dimensión cognitiva y lingüística, las competencias interculturales: Comprenden un conjunto de conocimientos, habilidades y actitudes [que] desde la perspectiva que aquí se presenta no se forman ni se desarrollan, se incorporan y luego se despliegan en situaciones contextuales. En este sentido, incorporar implica pasar por el cuerpo, la mente y las emociones para así […] comprometerse con la apuesta política de transformación de las condiciones de desigualdad, exclusión y racismo (Estrada y Rodríguez, 2015, p. 112). Al mismo tiempo, estas competencias implican tres dimensiones: la emocional, la ética y la política, por ello, provisionalmente, planteamos las siguientes competencias interculturales:  Autonarrarse. Desoccidentalizar las formas de enseñar (qué y cómo), aprender e investigar. Pensar desde la interseccionalidad. Interpretar de manera alternativa. Reconocer la diversidad como constitutiva de la condición humana. Promover nuevas formas de relación con la tierra. Reconocemos que aunque estas competencias interculturales están incompletas, tienen su nicho eco-formativo e intercultural de producción conceptual y despliegue práctico. Nosotros las estamos vivenciando, en su funcionamiento y reflexividad, en dos contextos nacionales, dos ciudades y dos instituciones: con el Semillero de investigación en educación global y pedagogía planetaria (Universidad de Antioquia, Medellín, Colombia), y con el Módulo de educación global y movilidad (Universidad Pedagógica de Berna, Suiza). En nuestro semillero hemos vivido experiencias alternativas de educación, conversado, cantado y leyendo literatura infantil afrocolombiana, en la Cátedra de Estudios Afrocolombianos, y meditando sobre una “pedagogía desde el vientre”, entre otros. Así deviene un horizonte que interculturaliza la formación de maestros y revitaliza nuestro Movimiento Pedagógico Latinoamericano. Tomado de Revista Internacional Magisterio No. 78 URL:https://www.magisterio.com.co/articulo/formacion-de-educadores-desde-una-pedagogia-planetaria © UNESCO/Christelle ALIX Antisémitisme : tirer les enseignements de l'histoire 2018-01-26 Over the course of history, anti-Semitism has continued to raise its ugly head. It  first emerged under religious pretexts in the Middle Ages, then appeared as nationalism from the nineteenth century onwards, before assuming a scientific claim in Nazi ideology. Since the end of the Second World War, it has reappeared, in the guise of anti-Zionism. History urges us to be vigilant. Robert Badinter draws lessons from it that are rich with meaning − and warnings. By Robert Badinter Anti-Semitism is not a contemporary phenomenon. It is a centuries-old evil. Since the capture of Jerusalem by Titus in 70 AD, since the dispersal of the Jews, mainly throughout the Mediterranean basin, when they were sold as slaves in such large numbers that market prices (to use a modern economic term) plummeted in the Roman Empire − the condition of the Jews for two millennia, especially in Europe, has never ceased to involve exclusion, suffering, and persecution.Since that distant Roman period, I would say we know of three forms of anti-Semitism, which sometimes merge. From religious to nationalist and racial anti-Semitism The first form of anti-Semitism is religious. Since Constantine’s Edict of Milan recognizing Christianity as an official religion in 313, anti-Semitism has always nourished itself on the hatred of the “Jewish deicide”, those who killed Jesus Christ. Throughout the periods of persecution and massacres, the possibility was sometimes – though not always – offered to Jews to escape death or exile by forced conversion, even if they became Jews again when times were less cruel. The long, culturally rich history of the Marranos, particularly in the Iberian states, is an illustration of this. With the birth of modern nations, anti-Semitism became essentially nationalist. The Jews, even when they were natives of the countries in which they lived, were always foreigners who were suspect. The fact that the Jews had quite naturally assumed responsibilities, despite the ostracism inflicted on them, and that they held eminent positions in political, economic and financial spheres, made them, at the slightest national crisis, potential traitors − always in the service of a mythical   “international Jewish conspiracy” imagined by the anti-Semites. This was particularly the case in France. I do not need to recall the significance of the Dreyfus affair (link is external) (a political scandal and notable example of a miscarriage of justice, 1894 to 1906) in this respect. Because if we had been looking at things with lucidity for a moment, there was no reason why Alfred Dreyfus − a wealthy Alsatian Jew who hated Germany and wanted, first of all, to serve France – should be a traitor. By the end of the nineteenth century, minds had evolved. Anti-Semitism strove to be scientific in the image of the modern disciplines. It became racial: the Jews being defined as a “race” of mysterious eastern origin that could not be assimilated by the peoples among whom they settled – especially those who claimed to belong to a superior Aryan race, who felt threatened with degeneration by the presence of Jews, with their numerous flaws, in their midst. Recognition of Jewish citizenship  Thus, in the form of prohibitions, consignment to ghettos, markings on clothing – as if they were dangerous animals – Jews appear, in the long history of humanity, as an accursed species. Hence, the extreme importance we must attach to the French Revolution, which for the first time in history, in 1791, proclaimed that Jews living in France would be considered full French citizens.A little anecdote: on the day the citizenship of the Jews was voted on, at the end of the Constituent Assembly, the Dauphine, sister of Louis XVI, wrote these words to a cousin of the royal Austrian Habsburg family in Vienna: “The Assembly has reached the height of its folly, it has made the Jews citizens.” If I stress this point, it is because the desire to make Jews full citizens, attained with difficulty in the parliamentary proceedings, is exactly what the Nazis hated the most – namely, human rights and the philosophy of the Age of Enlightenment. As stated in Adolf Hitler’s Mein Kampf, the Jews must be excluded absolutely from the community of the German people. This rabid anti-Semitism is at the origin of the racial laws of the Third Reich adopted in Nuremberg in 1935, the purpose of which, I would remind you, was for “the protection of German blood and German honour” − supposedly defiled by the presence of the Jews. I leave aside the impossibility that the racial theory has encountered, of finding scientific criteria. The scholars of the Third Reich sought hard and, of course, found nothing. And so they fell back on religious practice. The criteria adopted by the Nuremberg laws forbade any possibility for Jews to leave, through any kind of conversion, the herd of these evil beings to which they belonged by birth. A wealth of significant lessons and warnings I will not repeat here the long list of increasing persecutions suffered by the Jews − first in the Third Reich and then in the territories occupied by the German army. Today, countless studies have unveiled the scope and the horror of the Jewish genocide by the Nazis. Nor will I return to the remarkable historical and philosophical works which have dealt with this phenomenon. What I would like to emphasize is this, which seems to me the most significant and cautionary lesson: what is quite remarkable and difficult to understand is that a great Christian people – cultivated among all the peoples of Europe, from which emerged numerous geniuses of art, thought and scientific research – was the bearer, organizer and perpetrator of the most terrible persecutions against the Jews that have ever blighted the history of Europe. It is essential to remember this, for in Europe there were no countries where the love of culture, the passion for art, especially music, and scientific research, were held higher than in Germany, at the end of the Weimar Republic. This is precisely UNESCO’s opportunity for reflection. Because if there was one country that shone by its philosophy, it was Germany − Germany before Hitler. And it is this country – yielding to every fury of anti-Semitism and racism – that orchestrated the cruellest episodes the Jews have ever known. The lesson – and that is why I am insisting – is that culture, knowledge, and a love of the arts are not enough to constitute insurmountable ramparts against anti-Semitism, since it was here that it established itself with the most terrible horror.Let me be understood clearly: in no way do I mean that we – disciples of the Enlightenment, who believe, throughout every ordeal, in the progress of humanity through the benefits of enlightened education and just institutions based on the philosophy of human rights – must renounce the struggle for ever-needed progress. But we must take into account the fact that neither education nor art, per se, nor culture in the broadest sense of the word, are by their very nature sufficient defences against the fury of racism and anti-Semitism. We must learn from this. Anti-Zionism The Third Reich collapsed, its founder committed suicide, his main henchmen were hanged, or they vanished. The immensity of the Jewish genocide in Europe was discovered, which gave rise to a powerful movement − at the newly-created United Nations − in favour of the creation of a Jewish state. The Allies had, moreover, already made such a commitment between 1914 and 1918. The creation of a Jewish state in Palestine − which we must remember ensued from a United Nations decision, UN Resolution 181(II) of 29 November 1947 −  was not accepted by all. The result was a war, launched by the armed forces of the neighbouring Arab states. They invaded Palestine, the conflict turned to the advantage of the Jews and the rest is history, The Israeli-Palestinian conflict has, in fact, never ceased since the creation of the State of Israel. I am not going to discuss the legitimacy of the rights of the various parties here, nor the best solution to end this conflict – these issues need to be discussed in other forums. But that is the reality. What is certain is that in the context of the Israeli-Palestinian conflict, anti-Semitism has once again spread widely under the name of anti-Zionism. We must have the lucidity to recognize that under this label that refers to Zionism, it is indeed the Jews, and the Jews everywhere, who are targeted. And I would say that anti-Zionism under the surface is nothing but the contemporary expression of anti-Semitism, namely, hatred of the Jews. The new battleground Today's anti-Semitism, of course, does not present itself in the same form as the one dating back to Constantine. It widely and successfully uses social media; speeches and videos, posted on certain websites, are based on a particularly perverse rhetoric. I have pondered at length what might have happened in pre-1939 Europe if Dr. Goebbels (Reich Minister of Propaganda of Nazi Germany, 1933 to 1945) had had access to the same technical means that we have today in the digital age. This is the new battleground, as far as the fight against anti-Semitism is concerned.I would simply state my conviction, as a man who has lived a long time, and who has never seen anti-Semitism lose its hold − that as long as the Israeli-Palestinian conflict continues, it is clear to me that hatred of the Jews, far beyond the Middle East, will continue to inflame some Muslims, especially the younger ones, inspired by the internet and the shrill propaganda of the violent images familiar to us. Hence the atrocious attacks that occur throughout the West, notably in France and in the Middle East, where the conflation of “Jewish equals Zionist” feeds anti-Semitic hatred. It is enough to look at a list of the victims of the crimes committed in the last few years.A recent image haunts my mind: a man, pursuing Jewish children in a Jewish school, and a little girl running away. And because she is running, this man grabs her by the hair and shoots her point-blank. What is this crime, if not a replica of the acts of the SS (The Schutzstaffel, the paramilitary organization of the Nazi party)? A horrifying expression of anti-Semitism, this image traverses time, reminding us of  the Einsatzgruppen (SS death squads, 1939 to 1945) let loose in the ghettos of Eastern Europe. Action for civil peace  Finally, I would like to point out, and to stress emphatically, one thing concerning action for civil peace. It is the importance of the role – and I would say for some, the fraternal role – of representatives of the Muslim community who denounce these crimes. Conflation here is another trap set by terrorism, and we certainly must not yield to it. I always stress the results of studies on terrorism by think-tanks, which have found that eighty per cent of the victims of terrorism in the world today are Muslims. I want to emphasize this fact, because conflation here would be reprehensible. My message is not overly optimistic, I know, but I believe that complacency nourishes prejudice, and that prejudice nourishes death, because it breeds hatred. If we can make the principles of the Enlightenment and human rights triumph in the minds of the younger generations, we will have served the right cause − that of peace among peoples. To mark International Holocaust Remembrance Day on 27 January, the UNESCO Courier brings you Robert Badinter's speech from the inauguration of the Round Table on Preventing Anti-Semitism, organized by UNESCO on 6 December 2016. Robert Badinter A French lawyer and Professor of Law, Robert Badinter was France’s Minister of Justice from 1981 to 1986. He is best-known for obtaining a vote in French parliament to abolish the death penalty in 1981. Badinter was appointed President of the Constitutional Council from 1986 to 1995, and elected Senator (Socialist Party) for the Hauts-de-Seine department from 1995 to 2011. URL:https://en.unesco.org/courier/correo-digital/anti-semitism-learning-lessons-history © Ciudadanía - Comunidad de Estudios Sociales y Acción Pública Ciudadanía ambiental y cambio climático. Iniciativas para la gobernanza ambiental en la región Kanata (2017 - 2019) 2017-12-20 El objetivo del proyecto es mejorar la gobernabilidad medio ambiental en la región metropolitana de Cochabamba para reducir la huella de carbono con la implementación de agendas públicas con participación de organizaciones sociales. El enfoque se centra en el fortalecimiento de la Ciudadanía Ambiental Efectiva (CAE), entendida, por un lado, como el derecho de los ciudadanos de vivir en ambientes sanos y de calidad, y por el otro, la conciencia de la ciudadanía sobre la importancia de su participación en el mejoramiento del medio ambiente desde una perspectiva integral, donde la participación de la sociedad constituye un elemento decisivo para la incorporación de sus necesidades y demandas en los planes, programas y proyectos públicos; siendo, para esto, indispensable que la población disponga de información relevante, accesible y actualizada acerca de las problemáticas ambientales que afectan su entorno y que conozca, además, formas de organización e iniciativas que generan soluciones viables. En este marco, el proyecto propone:  generar iniciativas de gestión ambiental con jóvenes estudiantes de secundaria en sus propios barrios, en los municipios de Cochabamba y Tiquipaya del departamento de Cochabamba, Bolivia; fortalecer el accionar de colectivos ambientales y su capacidad de cabildeo; producir y difundir información relevante, a través de diferentes medios y la coordinación con plataformas de defensa del medio ambiente. Este proyecto es desarrollado por CIUDADANÍA, Comunidad de Estudios Sociales y Acción Pública con el apoyo de Pan para el Mundo. Estado: En cursoAño de inicio: 2017Año de finalización: 2019Área de Trabajo: Acción Pública URL:http://www.ciudadaniabolivia.org/es/node/715 ⓒ Ministerio de Educación Pública (MEP) MEP presenta nueva política educativa 2017-12-08 El Ministerio de Educación Pública (MEP) cuenta con una nueva política educativa cuyo eje principal está basado en el estudiante como centro del proceso educativo. Dicha política busca transformar la forma de enseñanza que se viene replicando desde hace años, por lo que ahora el aprendizaje será por habilidades y competencias como parte del mensaje del MEP de educar para una nueva ciudadanía. Los cambios fueron aprobados por el Consejo Superior de Educación (CSE) el pasado 21 de noviembre por medio del acuerdo N 03-65-2016, el cual proponía la elaboración de una nueva política educativa con el fin de orientar la educación costarricense en una novedosa etapa de su desarrollo. “Por primera vez estamos hablando que lo central son los estudiantes, los docentes y lo que pasa en las aulas. Definitivamente es una política del siglo XXI”, indicó Sonia Marta Mora, ministra de Educación Pública. Los ejes que abarcarán las acciones desarrolladas en el ámbito educativo son las siguientes: • La persona estudiante como centro del proceso educativo.• Desarrollo de habilidades, competencias y valores.• Ciudadanía planetaria con identidad nacional.• Educación inclusiva.• Educación para el desarrollo sostenible.• Lucha contra la exclusión escolar.• Universalización de la educación preescolar.• Integración de los ciclos lectivos.• Relación de la educación superior como parte del sistema educativo.• Renovación de la educación de jóvenes y adultos.• Fortalecimiento de la educación técnica, el emprendedurismo y la educación dual. URL:https://www.crhoy.com/nacionales/mep-presenta-nueva-politica-educativa Poor performance by youth from Latin American countries in an international study plants challenges in civic and citizenship education 2017-11-17 Chile, Colombia, Mexico, Peru and Dominican Republic took part in the study, along with 19 other education systems. Although they did not shine in the world-wide context, young Mexicans and Colombians showed an increase in civic knowledge compared to the last assessment. Half the students from Chile, Colombia, Mexico, Peru and the Dominican Republic display no specific knowledge or understanding about civic and citizen institutions, systems and concepts. These are the conclusions at the regional level of the IEA International Civic and Citizenship Education Study (ICCS 2016). The five countries had the lowest scores among the 24 education systems analysed. The data and the challenges that it represents for the region were addressed during the on-line transmission of a regional event to discuss the study, held on 8 November 2017 by the International Association for the Evaluation of Educational Achievement (IEA) in collaboration with the Regional Bureau for Education in Latin America and the Caribbean (OREALC/UNESCO Santiago). ICSS 2016 applied to lower secondary school pupils during 2015, and highlighted changes in each country since 2009. Twenty-four education systems from Asia, America and Europe took part in the study; this is the only large-scale survey to investigate civic skills and attitudes among young people.  Five countries, different performance levels Taking the average scores of the 24 education systems in the sample as a whole, two thirds of the pupils were ranked in the two highest performance bands (A and B); in the five participating countries from the Region, however, the average was around 40%. The performance of the five countries was uneven. Peru and Dominican Republic presented a much higher percentage of pupils in the lowest performance bands (C, D and below D), with more than 60% of pupils in these bands; this contrasted with results from Chile, Colombia and Mexico where the corresponding percentage was 49%. This means that approximately half the pupils from the participating countries in the region display no specific knowledge or understanding about civic and citizen institutions, systems and concepts. Variation against the previous study, ICCS 2009 These results from the 2016 assessment do not indicate a significant reduction in scores compared to the 2009 assessment (in which Peru did not take part). Colombia achieved an improvement of 20 points in the average score, the 7th largest increase in average score in the whole sample. Mexico also presented a significant increase of 15 points in its average. Dominican Republic (+1) and Chile (-1) presented no significant variation. Colombia (+10%) and Mexico (+9%) are among the 6 countries in the sample with the greatest increase in the percentage of their pupils ranked in bands A or B. Dominican Republic is in the lower half of the table with an increase of 4%, while Chile's increase of 2% is not significant. Colombia is an especially interesting case among Latin American countries, since the improvement recorded means that over half of its pupils scored in the top two performance bands (52.8%), almost catching up with Chile (53.1%), which is the highest-ranked Latin American country in this category. In regards to the regional results, Cristián Cox, director of the Comparative Education Policies Centre of Diego Portales University and a member of the assessment committee of the ICCS 2016 Project, commented that this edition of the study is interesting because it raises the question of what happened in school systems in Mexico and Colombia between 2009 and 2015 to cause their remarkable rise in the percentage of pupils ranked in the top performance bands; he added that it would be worth getting experts to explore this question. Other contextual variations Gender: While on average the results of the participating countries favoured girls (25 points higher than the average score for boys), in the Latin American countries, Colombia and Peru presented smaller gaps of 9 and 6 points respectively. These results are the more noteworthy considering that 16 of the 24 participating countries presented gaps of at least 20 points. Chile (24), Mexico (21) and Dominican Republic (29) were within the mean range for the international sample. Immigrants: The average gap in scores between non-immigrant and immigrant populations was 44 points in the sample as a whole. Three of the five Latin American countries presented a larger gap: Mexico (52), Peru (83) and Colombia (116) – this latter had a gap almost 3 times the average for participating countries. Chile (26) and Dominic Republic (23) presented smaller than average gaps. However, the percentage of immigrant pupils is considerably lower in Latin American countries (never more than 3%) as compared with the general average for participating countries (around 7%). Socio-economic context: Throughout the whole sample, the variable which produced the greatest differences in score was the number of books in the home, average 56 points, while the parents' occupation produced an average gap of 35 points between the two groups. In Latin American countries, the parents' education produced the greatest difference between the two study groups in Chile (58), Dominican Republic (46) and Mexico (45). In Peru the gap was 49 points, but the gap for the number of books in the home was wider. Only Colombia breaks the trend among Latin American countries with a difference of only 19 points when the pupils are separated by parents' education. As in Peru, the variable which generated the widest gap was the number of books in the home. Other findings The study showed that in Chile and Peru, young people have very high levels of distrust in the government and the legislative and judicial powers. Wolfram Schulz, research director of ACER's International Surveys Research Program, indicated that this phenomenon can be seen in the context of an increase of civic knowledge in the participating countries in the region, but that there is a negative correlation between greater civic knowledge and active political participation. On this subject, Elisa Salinas of the Chilean Education Quality Agency remarked in her presentation that this lack of confidence can be explained by the greater perception of corruption in these countries, meaning that civic and citizenship education “is a great challenge for our education system.” These results, among others, show the need to give priority to contents of this kind in the national curricula of countries around the region. “We need education for our citizens, and the teachers are key agents for forming citizens in a plural, interdependent, interconnected world,” stressed Atilio Pizarro of the Regional Bureau for Education in Latin America and the Caribbean (OREALC/UNESCO Santiago). Pizarro also noted that this approach requires revision of curricula, teaching and learning contents, teaching methods, materials and classroom practices, as well as assessment methodologies and objects, teacher training, career development, leadership and management. At the same time, he said that “we hope to strengthen and extend strategic alliances to generate comprehensive assessment mechanisms. In the work of the Latin American Laboratory for the Evaluation of Educational Quality (LLECE, coordinated by OREALC/UNESCO Santiago) and the IEA we can recognise ambits for mutual enrichment in order to broaden the contents, cover and impact of these two areas of work, contributing to the common objective of progress in the Education 2030 Agenda.” *** This international event was an opportunity to learn about and discuss the challenges set by Sustainable Development Goal No. 4 (Education) which establishes the Education Agenda for 2030, in particular target 4.7 relating to education for global and local citizenship. The participants included Dirk Hastedt, Executive director of IEA; Atilio Pizarro, head of the Planning, Management, Monitoring and Assessment Section of OREALC/UNESCO Santiago; Wolfram Schulz, research director of ICCS-ACER; and the researcher Cristián Cox, director of the Comparative Education Policies Centre of Diego Portales University and a member of the assessment committee of the ICCS 2016 Project. The national research coordinators of ICCS 2016: Elisa Salinas, Chile; Julio Valeirón, Dominican Republic; and María Teresa Estefanía Sánchez, Peru, offered their local perspectives. Presentations:  Welcome: ICCS 2016 Launch Dirk Hastedt, Director ejecutivo de la IEA  ICCS 2016: Los resultados latinoamericanos en una perspectiva internacional Wolfram Schulz, ACER  Relevancia de ICCS en la región y su vinculación con los Objetivos de Desarrollo Sostenible ODS4/E2030 (in Spanish) Atilio Pizarro, Regional Bureau for Education in Latin America and the Caribbean (OREALC/UNESCO Santiago)  Estudio Internacional Educación Cívica y Formación Ciudadana ICSS 2016. Aportes para la región latinoamericana (in Spanish) Elisa Salinas, Chile's Education Quality Assurance Agency  Estudio Internacional de Cívica y Ciudadanía – ICCS 2016. La participación de Perú (in Spanish) Maria Teresa Estefania Sanchez, Peru  Closing remarks Outlook on ICCS 2022 Ralph Carstens, director de proyectos de la IEA Further information:  Global press release: ICCS 2016 reveals increase in students’ civic knowledge, with persisting gaps across and within countries  Reports and infographics  ICCS Publications  Chile's Education Quality Assurance Agency  Tweets related to the regional launching: @UNESCOSantiago, hashtag #ICSS2016 URL:http://www.unesco.org/new/en/santiago/press-room/single-new/news/bajo_desempeno_de_jovenes_de_paises_latinoamericanos_en_e/  Building Solidarity and Contextualizing GCED in Latin America and the Caribbean through a Regional Network 2017-11-06  Co-organized by APCEIU and the UNESCO Regional Bureau of Education in Latin America and the Caribbean (OREALC/UNESCO Santiago) in collaboration with the University of Chile’s Chilean Observatory of Educational Policies (OPECH), the Latin America and the Caribbean Regional Network Meeting on Global Citizenship Education; “Towards a world without walls: global citizenship education in the SDG 4 - E2030 Agenda” took place on October 23-24, 2017 in Santiago, Chile. There were 45 participants representing civil society organizations, academic/research institutions and authorities from the region. This regional meeting built upon the achievements thus far in promoting GCED in the region. The meeting was composed of panel discussions and working groups on the concept of GCED and the implementation of SDG 4 Target 4.7 in Latin America and the Caribbean. On the first day, the sessions and panel discussions dealt with the concept of GCED and its adaptation in the varied contexts of Latin America. Also, panel discussion suggested the role of education systems and pedagogical strategies in the construction of a just, peaceful and more inclusive society. On the last day, the sessions included indicators and measurements of GCED and the formation of the LAC (Latin America and the Caribbean) GCED Network. The meeting discussions led to designing a framework for a LAC GCED Network. Initiating the meeting, Ms. Cecilia Barbieri, Director ai of OREALC/UNESCO Santiago expressed appreciation to APCEIU and OPECH for co-organizing the network meeting and emphasized the significance of promoting GCED in Latin America and the Caribbean. She mentioned that “The role of educational systems such as informal and non-formal pedagogy is important in developing the concept of GCED in the specific contexts within the region.” Following Ms. Barbieri, Mr. Utak Chung, Director of APCEIU, in his remark asserted that “GCED should be contextualized in the region to promote the universality of the world and particularities of the region” and quoted ‘Buen vivir’ and ‘La Convivencia’, the essential philosophy of ‘Learning to Live Together’ manifested in Latin America. To contextualize and regionalize GCED, participants discussed on ‘Hidden Citizenships’, ‘Excluded Citizenships’ and ‘Emerging Citizenships’ in Latin America. In the presentations and discussion, it was said that ‘Hidden Citizenships’ are historically denied and marginalized citizenships such as those of Afro-descent, indigenous and rural communities and ‘Excluded Citizenships’ are citizenships of migrants, children, women and displaced populations. ‘Emerging Citizenships’ suggests the rights of women and youth as deliberative actors. Also, participants debated on the global, regional and local measurements of GCED. The discussion focused on the indicators, learning assessments and evaluations to measure social transformation in Latin America. Afterwards, Mr. Jesus Redondo from Chile and Mr. Nestor Lopez from Argentina gave presentations on the importance and development of networks, followed by practical participatory activities and interactive group works where participants discussed strategies and mapped out the short/long-term objectives and activities of the regional network for GCED. Participants agreed in continuing to develop a community of practice on GCED for the region that will enhance information exchanges among network participants. Follow-up activities of the regional network for GCED is expected to be implemented leading to the next high-level education meeting of the region. URL:Building Solidarity and Contextualizing GCED in Latin America and the Caribbean through a Regional Network > APCEIU News - APCEIU (unescoapceiu.org)  © Ministerio de Educación Pública 2017 Ciudadanía Planetaria en paz y libertad será lema de conmemoración del 196 aniversario de la Independencia Patria 2017-09-13 Para la conmemoración del 196 aniversario de la Independencia Patria, el Ministerio de Educación Pública estableció como lema “Ciudadanía Planetaria en paz y libertad”, con el fin de involucrar a la comunidad estudiantil en el ejercicio de una  nueva ciudadanía, sustentada en nuevas formas de pensar y de actuar desde la solidaridad, la equidad, la justicia social, la inclusión y el respeto, el disfrute de la diversidad, la sana convivencia, el consumo responsable y la integración al mundo.   En este marco de reflexión, el concepto de ciudadanía planetaria determina la conexión e interacción inmediata entre personas en todo el mundo, en cualquier lugar y momento. Se aspira a convivir en una realidad más allá de los límites locales; en la que se promueve una mayor interacción entre las personas, así como nuevas formas de organización y de participación desde distintos sectores públicos y privados de la sociedad civil, organismos y estructuras de gobernanza regionales, subregionales e internacionales, lo cual se desarrolla en el contexto de fronteras cada vez más difusas.  La UNESCO (Organización de las Naciones Unidas para la Educación, la Ciencia y la Cultura) plantea la educación para la ciudadanía planetaria como una vía para empoderar al estudiantado a que participe y asuma acciones a nivel local y global, tendientes a resolver los desafíos mundiales y a generar aportes proactivos para la construcción de sociedades más justas, pacíficas, tolerantes, inclusivas, seguras y sostenibles. Considera el poder transformador de la educación y su posibilidad de dar a las personas oportunidades y capacidades para asumir los derechos y obligaciones individuales en el fomento de un mundo y un futuro mejores. Este ciudadano planetario -por el que el Ministerio de Educación Pública apuesta-, solo logra esa comprensión de sí mismo, como individuo y como parte de una sociedad en la medida en la que promueve la construcción de un ambiente de paz y de libertad donde pueda desarrollar sus potencialidades.  Es por eso que a lo largo de todo el mes de setiembre, los estudiantes acompañados por sus docentes, fortalecerán sus valores cívicos y culturales mediante la reflexión continúa, así como el rescate y celebración de acontecimientos históricos y fundamentales para nuestra identidad ciudadana; la construcción de la libertad y su trascendencia en la Costa Rica de hoy. “Conmemorar esta fecha, permite recordar los momentos más significativos del pasado, para transmitir a las nuevas y futuras generaciones el respeto por nuestros valores y el orgullo de sentir que somos costarricenses, que formamos parte de una ciudadanía planetaria que aspira por enarbolar los principios de paz y libertad”, recalcó Sonia Marta Mora, Ministra de Educación En tal sentido, el Ministerio de Educación Pública insta a docentes, estudiantes y comunidad estudiantil en general, para que sean observantes y respetuosos de la cultura nacional, defensores de la libertad y de la democracia, protectores de nuestros símbolos patrios y respetuosos de los derechos de todas las personas para construir espacios más inclusivos e interculturales, donde cada costarricense se sienta parte de este pueblo independiente Una vez más, este año, más de un millón de estudiantes de todo el territorio nacional se preparan para vivenciar en sus comunidades educativas, las Fiestas Patrias de la Independencia, las cuales colmarán de patriotismo, fervor y convivencia, todos los rincones de nuestro país. Como es tradición, la Antorcha de la Libertad de Centroamérica se recibirá en Costa Rica, en la celebración oficial del día 13 de setiembre en la Aduana de Peñas Blancas. La Ministra de Educación, señora Sonia Marta Mora Escalante recibirá el fuego de la Antorcha de la Liberta manos de la señora Miriam Ráudez, Ministra de Educación de la República de Nicaragua, a las 09:00 a.m. Posteriormente, una vez terminados los actos protocolarios, al ser las 11:00 a.m. y en manos estudiantes costarricenses, inicia el recorrido del fuego de la independencia por el territorio nacional; desde la frontera Norte, cantón de La Cruz, Guanacaste, hasta culminar en la ciudad de Cartago el 14 de setiembre, aproximadamente a las 08:00 p.m. Las actividades del 13, 14 y 15 de septiembre están coordinadas con las autoridades de Fuerza Pública, El Grupo de Apoyo Operativo (GAO), Cuerpo de Bomberos de Costa Rica, Policía de Tránsito, Benemérita Cruz Roja, Comités Locales, Guías y Scouts, centros educativos y otras instituciones, con el fin de lograr el éxito, el orden, la seguridad y el disfrute de la comunidad educativa en general, y de manera particular del estudiantado, en estas fiestas patrias. Autor: arlene.raventos.alpizar@mep.go.crURL:https://www.mep.go.cr/noticias/ciudadania-planetaria-en-paz-y-libertad-sera-lema-de-conmemoracion-del-196-aniversario-de-l