Dog Food That Walmart Sells

The silent dialogue

your blog readers to suggest that the testimony of Don Claudio Miglioranza included in the book" Memory glimpsed reality ", edited by Olivo Bolzon and Marisa Restello , GM editor 2008, pp. 120, € 10.00. This volume is inserted in the series Questions of identity" and is distributed by Tredieci Ponzano Veneto (tel. 440 031 0422 - fax 0422 963835).

SILENT DIALOGUE

talks to Don Claudio IMPROVED

Cananzi Giulia (1)

[ Don Claudio improved at San Vito d'Altivole, August 26, 2008 ]

inside but outside. But with the parish over the parish with the Church but on its margins, but with God through men, but among the people with the last, but in the city and the suburbs. A life you can not scan in a few words, yet those who know Don Claudio Miglioranza knows that these are his horizons. It is almost natural, therefore, expect to find his house in the territory of Castelfranco Veneto, but at its boundaries, dispersed among the last intact tissues of the Venetian countryside. 'For a little - said Claudia, pointing at an invisible line through the windshield of the car, along the horizon of red earth - there will build a bypass. " A note without further comment, that hides a little 'homesick. Although he did not admit it. He does not like to expose the feelings or talk of this man with white hair and beard long, a little 'Beethoven, a little' Isaiah, a little bear 'and some' grandfather, strange, painful life. The old house stands naked in the square of the plots. The winter has planed each crop and the damp earth rests. Then, the paved road ends, continue a path properly in place, the last part is the festival of the hole: "Our road is not under the care of the City - apologizes - and we, as maintainers are not that great." The other figure is its irony, the ability to demystify and to laugh even of themselves and their choices. Pull the brake, we arrived. When getting off your feet leave footprints in the mud compact, greenish interrupted by tufts of grass. To the left of the hen house, in front of the house on the ground floor houses a small workshop in bookbinding. "It's my kingdom. Bound and shelter books. I am the last remaining priest works'. He says with a hint of pride mixed with nostalgia. Like a patriarch at sunset or the last of the Mohicans. Notices it and smiles. The door a bell like the ones that mark time in monasteries and a crucifix in wrought iron, with limbs protruding from the rush of matter. Campanella and crucified, and the faith community that is embodied: the symbols are never by accident. In the small living room is a strange quiet, three Senegalese greeted politely and to sink back into silence. In another dining room, head down, fast
a long rosary beads of white, while the most vocal of all, Cheihk - will be granted a couple of short jokes - is cooking for the crew. "We speak we speak, they shut up. Have been together for years, yet they do not know many things about each other. From them I learned that not only communicate with words. Too bad kitchen so bad. They all have a stomach ache but continue to make sauces hallucinating. " He does it to provoke, phlegmatic Cheihk smiles and continues to burn the remaining feathers of a chicken leg on the flame. "Look, do not speak. So I came to ask them if I'm hosting them or if they are to accommodate me. " Cheihk ventures out of the silence and the bar with his Italian a bit 'nasal' You know. Are we that we host you. " Claudio has chosen to live with seven Senegalese done so for decades. "They belong to a fraternity very observant Muslims, the Mourid, another world for me to discover. " From the anthropological point of view is very interesting but the basic question remains: there is a Catholic priest with seven Muslims superosservanti and quiet, secluded in a country house with an iron cross on the door? We settle in the small bookbinding for the interview. Claudio did a little 'space on the large work desk full of papers and newspaper articles. The order must not be his forte. Behind us the old stove crackles around the smell of smoke and memories.

[ Don Claudio to Don Silvio Favrin in San Vito d'Altivole, 26 agosto 2008 ]

«Credo che la mia storia sia il paradigma di un’epoca. Ero in Seminario quando mi sono trovato a respirare l’aria del Concilio Vaticano II, la sua apertura al mondo ma anche le sue contraddizioni. A volte ero diviso tra l’obbedienza agli stimoli della Chiesa, audace in certi documenti, e la sua prudenza nell’applicazione. Ero entrato in Seminario nel 1954, sulla scia di altri compaesani. Se mi giro indietro mi faccio tenerezza da solo. Ero un tipo imbranato, senza infamia e senza lode. Non ho mai coltivato virtù eroiche ma neanche eccessiva trasgressività. Credo che la mediocrità mi abbia salvato dalla rigida disciplina del Seminario, dove si dava the voting on "care" and "walking". In high school I was not being clarified vocation. I squeezed neurotically the brain and the soul before the Blessed Sacrament: "Lord, what do you want from me?". But nothing. The answer came to me from inside, as I expected, but from the outside. She did not come for me but for the world. It was my Copernican revolution. A shock, an epiphany. The Church was not only Treviso but it was the universal one. The great Council has invested me like a river in flood. It was no longer possible to love God without loving man. "

But if you were a no heroic virtues, what happened to you?

"I wonder too. So I do not understand the flight into pure spiritualism and the lack of passion of many young priests who luckily they survived the vote on the walk. Certainly from there started my labor. Long but exciting, painful, at times, but always accompanied by the joy of giving oneself. " At that time, the experience of the Italian bishops opened Fidei Donum and for Latin America Theological Seminary of Verona, which Claudio has requested to join, now no longer any doubt as to his vocation. Then, in the starting 70 for Argentina. It was the first real encounter with the vast world and poverty.

How did it go?
"The Argentina upset me life. It was not just poverty that we have caused, it was the injustice done to the system. I have lived all military dictatorship, until Videla. I had gone to live in a villa miseria, a shanty town, the pleasant name "Garden", that garden. There was nothing but poverty, there was fear, uncertainty, tension. The guerrillas burned in the ashes, while the authorities were living with the specter of communism. " People strong experience which had been merged with an ecclesial experience challenging, that the priests of the Third World, after the bishops' conference of Medellin (1968), in which the Church had stood up for the disadvantaged and their struggles. "The priests worked in the Third World villas miserias - Claudio continues - some have disappeared during the dictatorship: from them I learned the passion and loyalty to the people. Although today I smile a bit 'of this concept: it means people? I lived there, but their internal suffering, their difficulties with the hierarchy, their attempt to build from below the foundations of the Church. "

And what did you chose for you?
"After thinking it over and restrained the urge to do the typical missionary's part of what fixes, I decided two things: I would not own nothing, I'd been looking for understanding, I would have added little by little in their lives and together we built the Church, which is made up of men and women first and then the walls. So I started to attend the Board of the district, the association of parents of elementary school, the meetings organized by a clinic. The second thing is that I decided that I would work, just like my parishioners. I wanted to keep as long as the people themselves did not feel the need to support my service. I dreamed
a church that was fixed from the bottom. So, I put pen to paper and wrote to my friends in Italy, "Do not blame me but I think I give up your financial aid." But there is help and also finished the match. "

Who made you do?
"My choice, I promise to live a normal life, I tried to deny everything that could easily, which could put a distance, almost a form of power between them and me. Today, even that sounds conceited because I choose poverty as there is never born.
I remember an episode: I worked with shovel y pico (with pick and shovel), as they say there, to make a drain, at some point, the other worker, a young Argentine, said: "It is convenient to the curita trabajador (the little priest worker) when you can do without. " It was awful. But on the other hand, get to eat together at noon on degraded and one of the greatest satisfactions in life. "

The local church support you?
"Let's say that the Bishop had some difference of opinion. I was still a priest that looked like a priest, who had no church or aspire to build a brick and that, moreover, worked. So I decided not to have an official work and this was a grace. Why I started to really live like the inhabitants of the district I worked from time to time, I installed the plumbing or sewage with a friend Paraguayan persecuted for political reasons. "

And people?
"By the time I have felt like one of them. Indeed, in the darkest moments, I felt safe only inside the villa miseria, where others would not have even dreamed of setting foot. A passport that I had won on the field. "

[ Marisa Restello, curator - with Don Olivo Bolzon - the book "Memory of reality glimpsed" ]

Why did you leave?
"The Bishop had put me together with a priest of the Third World, Pablo, a Spaniard. I bonded with him. When Bishop decided to move, I went to ask him why. Even so I was following the rules. And there has been a scene almost comic: I accused himself, and he defended me. I've decided to leave, but there I must do so in accordance with the bishop. "

within the Church but outside. One who speaks to you has this feeling.
"Fidelity to the outcast drags you out of the normal fees. I believe that the Church, like any human institution, has inevitably its contradictions. But I am sure of being faithful and obedient to its demands. "

What regret that experience in Argentina?
"was not able to see the fruits of that working with people. "

What did you remain in the bag?
"The villa misery delivered me, gave me the realization that life can be lived one day at a time and that in reality it takes very little to live it fully."

In 1976 you came back in Italy: what have you found?
"It was a very vibrant period in our history. A Castelfranco Veneto was a group of priests who would meet every week to carry out work in common. A very powerful experience. But I was back at the beginning with my arrogance of thinking missionary heading to Brazil: I already had an agreement with a small community of brothers. Do not aspired to a place of pastor, I wanted a life of communion with people. But then I realized that this experience was unique Venetian priests: there was a great sharing, decisions were acquired together, not by the Bishop was never alone. Gradually I realized that I could perform my mission here. And so I returned to live with my parents, feeling strange after nearly seven years of misery villa. And I started to be a plumber with my brother. "

Do your parents understand your reasons?
"I never really understood." The memory is veiled tenderness and Claudio start screens. "You the story but not write, is not important. One day my father told me: "With all you have to do what it takes to work?". I told him: "Dad, I remember that when the mother said, 'sti working poor priests as' you say,' that none come to the ovens, presses to and see what it means to work." Then he said: "I understood and below, but I no lo Faria." He did not say anything anymore. But for me that "he understood and below" has a huge significance. My father worked in a factory, I was the family intellectual. At home I was dressed for the occasion. I confess I felt a burden. I am grateful to my not having to never did weigh the difference. "

therefore wanted a life of community, outside the parish but also in connection with the parish, as you have made?
"I've talked a lot with the other priests I felt supported and validated by the group. Until one day the senior pastor of Loreggia, Don Antonio Serafin, said, "are you convinced? So share! ". And I came to this house to rent, it was 1978. Looking back I do not know if I would have the courage to do it again. At this point I came up again the same problem I had in Argentina: What do I do now? To what extent can we priests share in the life of the people? Among other things here too I was an anomalous figure: I was a priest without a parish, but he celebrated Mass in the parish, who worked and had a soft spot for shady people. "

And you open the doors of this house to toxic. Why?
"Why was the drug problem in those days, a new phenomenon. The first drugs were committed people who came from church groups but also by constant struggle or groups. The drug was seen as an alternative form of socialization, a search path. In the bottom of my community was also an alternative. "

The local church has agreed with this as your choice?
"Did well received from the first moments though not in official form. The bishop then, Mistrorigo Antonio, a few weeks of my community, took advantage of a meeting of priests in the area to address questions about the drug problem and ask me how I was. This was his endorsement. "

What to look for this experience?
"I wanted to understand: I thought that the marginalization of drug addicts were marginalized by the rich and the people of villas miserias marginalization of poor, in fact, the exclusion is always poor devils in every latitude. Only at that time did not know. So I refused to call the experience "therapeutic community" and I naively called "community of life." It was a resounding failure. To try to do life together with junkies is self-defeating. We drink the blood, you drain your energy. You can never count on their honesty, you should always strive to read between the lines. "

When did you realize that it could not work?
"While I kept my lofty speeches in a toxic community told me:" I came here because I have a drug problem, do not ask read many books. " Hit and sunk. I sadly have to agree that the only way out was go to a therapeutic community, where it is now clear, do not share anything. We continued for 10 years, but we had neither the staff nor the appropriate environment. I closed my exhaustion. It was an experience of one thick enormous human but scientifically untenable. But there I experienced the depths of human exclusion. "

A chapter closed, your compass as a missionary brought you into contact with another exclusion, that of foreign immigrants. How did you ran?
"Through another priest, Giuliano Vallotto that time was in 1987, deals with the reception of the first immigrants. He asked me to accept a few. It seemed to me an interesting opportunity. I was excited to know a new world, rich and primordial. And maybe I was a bit 'presumptuous: after all I've ever been to America, I! I was fascinated by Islam, its direct relationship with God and then the idea of \u200b\u200ba different community life, enriched by other cultures. Thus came the first three Senegalese, who in turn called other Senegalese. At an altitude of seven I said stop. I did not want to make a host community, I wanted to live with them. "

I think even this time it went exactly according to your expectations.
"Well, I had a mania for cultural exchange. They had simply need a roof and a job. I wanted to speak for their culture are silent. And then there's the huge language barrier. Our partnership is based on the share of expenditure and live together. "

you have ever asked you about your religion or whether you're a priest?
"No, and I believe that my religion did not understand much. Only once a marabou , their imam, he asked a blessing. End of interreligious relations. "

So what is the value of this experience?
The discovery of the true essence. They live on very little. The few words are part of their frugality. I wanted to communities, exchange experiences, but they are well aware of being here only need to keep their wives and children. We always cover our feet on the ground. You might also want to make a fool: if people invites you to dinner are able to stop and answer all'antipasto rather dryly, "so I have enough, thank you." From them I learned the meaning of Ramadan, which is a great exercise in discipline. And I realized that fasting is
done for those suffering from hunger, chi mangia tanto è solo una terapia. Per loro il mezzo di interazione non è la parola e il luogo per comunicare non è la tavola imbandita come spesso è da noi. I senegalesi mangiano insieme da un unico piatto in soli dieci minuti. La comunicazione avviene dopo, finito il pasto: per questo le cerimonie del tè sono infinite ai nostri occhi. Stare con loro significa sperimentare altri spazi dell’essere».

Mentre Claudio conclude la frase, percepisco che tra loro non c’è solo una muta conoscenza, c’è un affetto profondissimo, di cui non parlerebbero mai. Ne ho la conferma quando Fallou appare, claudicante, coi capelli bianchi che rigano i fitti ricciolini. «Come stai Fallou?» chiede Claudio. "I'm pretty well" he says. "As usual, says he is right," replies Claudius, "that goes without saying that I'm wrong?" Concludes the Senegalese, then greeted politely and walks away. "It is terrible - I said Claudio - he had a bad accident at work, when I knew I fell upon the world. Since then he has undergone many operations, it has never recovered. It is here as a soul suspended:
is to continue to send money from the disability pension to his family but his heart is in Senegal. Those rare occasions when he can return home, is revived, it is to his feet despite the pain here and let his staff: Do not sell out never his dignity. "

It's late, it's time to go. Claudio goes to another room to take his coat. Cheihk unexpectedly released from his silence and dares the second phrase of the evening: "Claudio is a good man." Am a little 'surprise, look at him waiting for other words. Useless. He smiles and returns to silence. We climb into the car. Outside it's pitch dark, the mist in the valley flickering beams of light projected from lights. With the mind to the different stages of the story of Claudius in Argentina has been unable to enjoy the fruits of his labor, neither here has become the patron of a therapeutic community for drug addicts and now disagrees with the Senegalese word, as waited, but silence. It's like a sow generously, that he never asked anything for himself, the way to reach the final is not linear, it gives you check, you will always put into play. Claudio has done everything to enter the body and blood of the people, as his cross on the door, but most entered the field, picking fruit more intangible, imperceptible to the eye town.

Suddenly, as we move away, the house seems like a lighthouse and Claudio is his guardian. Around the Venetian countryside widens like a sea. That beacon to remind you that if you truly believe, Christ within the last with which you decide to break bread. Although it is a Muslim superosservante and quiet, that does not even know how to cook.

(1) GIULIA Cananzi (1966) is of Calabrian origin and adoption of Treviso. Degree in languages, is a journalist specializing on issues of international solidarity. From 1994 he worked in the drafting of the "Messenger of Saint Anthony," for which follows the themes of social morality. Collaborate with St. Anthony's Charities, an institution of international solidarity.

Songs To Run Out To Basketball

Mesolcina and Migration in Val Calanca between the fifteenth and nineteenth centuries

publishing a part of the interview the historian Cesare Santi included in the volume "Memories in migrants " (see previous posts).

In the collective imagination of Italians in Switzerland appears to be a country that, for better or for worse, has accepted a large number of immigrants, our countrymen, that there were able to find a better life for themselves and their loved ones. In fact, Switzerland, which has a mostly mountainous territory, was also a land stepmother and has seen many of its inhabitants to leave for other sites in search of fortune. The phenomenon migration that has involved the so-called Italian-speaking Switzerland, or the ethnic and linguistic area which includes the Canton of Ticino and the canton of Grisons, has been particularly strong among the fifteenth and nineteenth centuries. In the interview Saints following Caesar [1] attention has been paid only on migration that have covered the Moesano, or the area of \u200b\u200bcanton of Grisons, which includes two valleys: Mesolcina and gullies.

Mr Santi, I can describe, in summary, the phenomenon of which concerned the people of Moesano?
The migration that has affected the valleys of the Calanca and Mesolcina is common to all the valleys of the Alps, where it is documented as early as the fifteenth century, but existed before, as is apparent from some manuscripts of the fourteenth century. The necessity of migration was determined by the specificity of the alpine terrain, which makes it impossible with crops, or with the livestock and even the proceeds of hunting and fishing, to keep the whole population. In order to obtain support for goods not locally produced - as the precious salt, rice wine and the Wheat and more - was necessary to have the cash that could be procured only by remittances from emigrants ...

You has had the opportunity to support the emigration of Moesano has always been - as documented in the archives - very strong, and which can be divided into zones of occupation practiced in emigration abroad, and in villages of origin of migrants ...
Yes, in summary, as regards the areas of migration, we can say that from 1400 until the end of 1700, migration was directed in Italy, with particular reference to the city of Rome and the area of \u200b\u200bLombardy-Venetia and to southern Germany and the Austro-Hungarian Empire. There has, then, migration to France, Belgium and Holland at least since the sixteenth to the twentieth century, with branches migratory children who are pushed even further, as far as Russia and Portugal.

And what about the occupation practiced by immigrants?
We had builders - that builders, architects, plasterers, sculptors and painters - especially in Germany and the Austro-Hungarian Empire, where Mesolcinesi introduced the Baroque, Roman models learned by Bernini and others, then adjusted to Teutonic taste. Other immigrants who worked as chimney sweeps in the Austro-Hungarian Empire and Germany, while others, such as glass walking across Europe, there have been, since the seventeenth century and especially in Germany and Rome, the shopkeepers, the late eighteenth century in France, especially Paris, and Belgium, many have worked as painters. A particularly interesting phenomenon of migration is concerned that collectors and sellers of pine resin or pitch, especially in the forests of the Tyrol and Southern Germany from the late fifteenth century until the early twentieth century. The migration also involved shoemakers and manufacturers of soap.

Switzerland, however, is also known for mercenaries, professional soldiers who fought in the armies of half of Europe ...
course, and this has also affected the official Moesano with mercenaries in the service of foreign powers such as Venice Republic of Venice, France, Spain, Holland, Prussia and the Papal States at least since the early seventeenth century to mid-nineteenth century. However, not only migrated for work: students, academics and clerics have stayed for long periods, sometimes determined on a Ultimately, in Italy and Germany.

Before we mentioned to a division made for the villages of origin ...
Yes, this division covers two main categories: manufacturers and chimney sweeps. While the former, the vast majority came from the Lower Mesolcina, especially from the villages of San Vittore and Roveredo, chimney-sweeps were largely originating in the High Mesolcina, where there are villages like Soazza and Mesocco. The binder resin only by emigrating Calanca. The glassmakers and painters, however, came from all the villages of Moesano; retailers largely by Mesocco, Soazza, Lostallo, Grono, Roveredo, San Vittore and Santa Maria / Castaneda gullies, and some even from other villages. Officers mercenaries by the families of notables of the region and also students, academics and clerics from the most important families in the area.


was only the economic problems underlying the different migration examined by you? In
preponderance had financial difficulties, to which was added the concept that you had acquired, if possible, the most educated abroad and learn professions at the time of wellness. E 'known to historians that most education in the last century there was in lowland regions - where mas landowners and the people worked as sharecroppers - but there was Instead enclave in regions of the Alpine valleys, where everyone, albeit small, was the owner of something like a lawn, a field, a barn or a farm or a house. In the plain, however, the farmer was basically a servant to serve the landowner. The more we descend towards the plain, the most illiterate people are found. And the reading and writing was well known to our immigrants: for them it was an advantage over other immigrants in the same profession from other areas, but illiterate. [...]



[1] Saints Caesar (1939) originates in Val Soazza Mesolcina, he worked for 40 years in the Swiss customs. Since 1958, deals in Leisure and historical archival research on primary way in its region of origin, namely the two Mesolcina valleys and gullies. Since 1971 he has published regularly in magazines, newspapers, almanacs, and even in individual books, over 1300 titles of articles on the history of those regions. In 1984 the government gave the Grisons Chur award for cultural recognition, but in 2004 as the first Italian-speaking Grisons, Grisons received the literary prize.

The photos included were kindly provided by Prof. . Louis Corfu ( Stock Marca , Mesocco), and show:

1. San Vittore and Roveredo (the villages from which most of the magistri game between the second half of the 500 and early 700).

2. The Church of Holy Sunday of gullies and what is the most common way to build "mesolcinesi" (John Broggio Roveredo performed the stucco and the word you see in the picture, in the side chapel dedicated to St. Peter, the same church in the year 1678).

3. Soazza with Mesocco, is the country of reference of the majority of Rauchfangkehrer, that the present fire-chimney sweeps to Vienna and the Empire Habsburg Empire.

4. the village of Drenola.

2010 Wayne County Police Frequencies

Presentation of the Diary at the Palace of the Province of Treviso

E 'was very good reception that the public has given to Don Olivo Bolzon called to present his book entitled "Diary . A priest from the diocese of Treviso recounts his experience working as a scavenger in the city of Cologne in 1964 .

The event - held last February 15 at the Palazzo della Provincia di Treviso - was sponsored and organized by the Province in collaboration with the Associazione Trevisani nel Mondo, Triveneta Union in the World, Associate Editor the Veneto and the online newspaper "Veneti in the World."

The opening work is the provincial councilor spoke to the family and emigration, Barbara Trentham, who showed appreciation for not only the literary style of the author, but also "for the style personality, for her love and quest for novelty, for its new deal with paths and roads as that of \u0026lt;\u0026lt;preti operai>>, with the desire to go beyond the conventional pattern, habit, the routine and mundane everyday life. " The commissioner Trentin then continued as follows: "I like to see in \u0026lt;\u0026lt;Diario>> As Don Olivo notes on the theme of family as seen through the eyes of the emigrants, as families remember, you are disconnected from families, families are often torn apart as, for example, that of the girl who expressed a deep hatred towards his mother because his father had allowed him to go away in search of work. " The \u0026lt;\u0026lt;Diario>> Don Olivo Bolzon is - concluded the commissioner Trentin - a "good witness, a voice that sounds high, because of its concreteness, its going to the core problem, by its absence rhetoric, and is also encouragement is being extended to the cultural effort to learn more and more the characteristics of the heroic era of our emigration .

the presentation of the book by Don Olivo Bolzon was also the Provincial Councillor for Culture, Favero Marzio, who read and commented on numerous passages in the book. The fifties and sixties of the twentieth century were an extraordinary period with profound changes in economic and social in those years - and in the light of Vatican II - there were priests who wanted to live in close contact with people and, in particular, with the workers, and they have done so - even in Italy - his priestly ministry as \u0026lt;\u0026lt;preti operai>>. The first piece of \u0026lt;\u0026lt;Diario>>, which can be read quickly and pleasantly, the Councillor Favero was chosen precisely what opens it. Here is the text: \u0026lt;\u0026lt;I was in Rome for the week dell'Onarmo (Opera national religious and moral assistance to workers). He said many beautiful things, but we say we always among us, like the natural division between us, the priests and the people, as it were certain that we are the subject and the other a mere object to be treated. There is talk of dialogue remains locked in a continuous monologue, the Theories, the reality is of little>> (p. 27). "I think - said Councillor Favero - that emerges from the very first lines clear need to understand how to relate the Gospel message to the concrete community that calls itself Christian but that is not always so, in the sense that the first and the first thing to evangelize is not far from us but, perhaps, the first who must be evangelized we ourselves. " The commissioner Favero then continued reading with the following passage: \u0026lt;\u0026lt;... the Church is too concerned about the organization and therefore suppressed in elan vital, enclosed in a strong bureaucracy that makes it very close to communism. In the words of M. (A English friend, Ed) by taking the cardinals of the Curia and brought to Moscow and taking the political commissars and bringing them to the Vatican, nothing changes>> (p. 30). "These lines - continued Councillor Favero - give the idea of \u200b\u200ba Church too folded in on itself, on its own logic, it ends up having a difficult time to be close to those who should be the recipients of Gospel message. "

After the commissioner has acted Don Favero Canuto Toso (Associazione Trevisani nel Mondo) who emphasized that the presentation of the book Don Olivo Bolzon offers its association an opportunity to reflect on the presence of Treviso in Germany. Don Toso has also touched on some of the tracks \u0026lt;\u0026lt;Diario>> to think, then, the experience of \u0026lt;\u0026lt;preti operai>>. "Rereading \u0026lt;\u0026lt;Diario>> - said Don Toso - what I was most impressed, are the moments of prayer and spiritual reflection and theological Don Olivo was in the meantime, during breaks and after work. With this brief but intense work experience, Don Olivo has rediscovered his priesthood for men and the value the celebration of the Eucharist in his life and that of the world . Don Canuto Toso has also explained the " of lay Christians in the context in which they live and work in what has long needed a witness, tolerant, generous equal and constant, done at their level and felt by them. And 'necessary - said Don Toso - enhance the role of lay Christians in this world that desperately needs to be evangelized. The value of the laity and its indispensability, and some are intangible: the laity, in fact, is able to penetrate into life, to integrate the experience of the worker-priest, and therefore indispensable to make adequate and effective dialogue between the Church and the world . Don Toso said that the experience of a street in Cologne, will give way to Don Olivo Bolzon for him to discover that lay people officially involved in organizations such as the ACLI, unfortunately do not live a missionary life, but a closed circle, with assets just recreation and welfare.

Other speakers at the presentation of the book was Idolino Bertacco (formerly secretary of the Italian artisan ice cream makers operating in Germany) has offered to present an interesting report on the presence of Treviso in Germany, like many who were "enrolled of force under the Austro-Hungarian Empire to fight in Aschaffenburg, which is located about thirty miles east of Frankfurt, the Prussians in July of 1866. " In that battle became the Treviso and had honor, thanksgiving, serial numbers on individual cards as follows: \u0026lt;\u0026lt;congedato as italiano>>.
" Between 1938 and 1943 - Bertacco said - find in Germany a considerable amount of Treviso, when Brand went from about 4100 settlers . Unfortunately, many were also Treviso in that country have lost their lives. " In a small village south of Potsdam - recalled Bertacco - I was struck by a metal plate which commemorates the killing of 127 Italian workers that occurred April 23, 1945. Among them were also of the Veneto. They were buried in Berlin-Zehlendorf and the recovery of remains took place due to religious Scalabrinians Venetians who were there to assist our fellow citizens .

After the intervention of Bertacco spoke Carla Silva, editor of the series "Questions of identity" of hosting the GM editor \u0026lt;\u0026lt;Diario>> Don Olivo Bolzon. "With the series \u0026lt;\u0026lt;Questioni of identity>> - said Silvano - means an emphasis on migration and on cultural and social communities that have experienced the phenomenon of emigration. When last spring I was able to read the original manuscript of this \u0026lt;\u0026lt;Diario>> written about 43 years ago, was strong in me the desire to publish it because it is a clear testimony of certain priests know how to stand alongside the weakest in our society, or migrants. Don Olivo was not afraid to play the game facing a reality, the world's workers, particularly difficult and demanding and in many ways unknown to those been educated and trained in the reassuring walls of a seminary. Although briefly - said Silvano - Don Olivo has nevertheless experienced the hard way what it means to live in a foreign country, away from the family, wearing the uniform of the working class and do a job alienating hard and monotonous. "

The event closed with the testimony of Don Bolzon Olivo, who thanked the speakers, especially the commissioner, and Don Favero Toso, for the considerations offered to the public about its \u0026lt;\u0026lt;Diario>>. Reading this book has brought Don Olivo Bolzon above all to reflect on the meaning of word 'integration': a word that does not mean assimilation or approval, but, having as coordinates the preservation of their identity and openness to new ways of life different from their own, resulting in the will of the individual to fit into the fabric of company willing to accept new people as long as you respect the rules and laws.

Bolzon Olivo, "Journal. A priest from the diocese of Treviso recounts his experience working as a scavenger in the city of Cologne in 1964, GM editore2007, pp. 80. € 8.00, ISBN 978-88-95500-01-0, the series "Questions of identity," centrostudipaoli@libero.it .

see also:

http://www.trevisaninelmondo.it/News/IlDiariodiDonAlbinoBolzon/tabid/158/Default.aspx