Names Of Beauty Clinics

UE. Apertura dell'Ufficio della Federazione Pro Christian Europe

L’8 dicembre scorso è stato inaugurato a Bruxelles l’ufficio di rappresentanza della Federazione Pro Europa Christiana, che mira a raggruppare in una stessa comunità di pensiero e di azione associazioni dei diversi Paesi d’Europa aventi per obiettivo la difesa dei valori cristiani, che sono il fondamento della civiltà occidentale.

Di fronte ad alcuni deputati europei e ad alcuni leader di opinione appartenenti a movimenti Very active, prof. Roberto de Mattei - Director of "Roman Correspondence" and president of Lepanto Foundation - said that it would be a referendum on Turkey's EU. Prof. de Mattei was particularly applauded when he questioned why dell'estromissione public opinion in this debate, making as an explanation that "his voice would sound critical of the political class that directs the fate of the peoples of the West." "We deny that the entry of Turkey into the European Union may represent an advantage for Europe. We believe, on the contrary, that the inclusion of novanta milioni di Turchi nelle strutture politiche e sociali europee costituirebbe una irrimediabile catastrofe per il nostro continente». Secondo il prof. de Mattei, la responsabilità di questa catastrofe è imputabile a un’Europa «che ha abdicato al proprio ruolo e rinnegato le sue radici»: la strada inversa passa attraverso «il recupero di valori non negoziabili (…) i principi dell’ordine naturale e cristiano su cui si è fondata la nostra civiltà».

Il Duca Paul d’Oldenbourg, responsabile dell’ufficio di Bruxelles, ha aperto la serata e dopo aver spiegato brevemente lo scopo della nuova Federazione ha dato la parola al dott. Caio Xavier da Silveira, Presidente di “Europa Christiana. " Dr. da Silveira stressed the importance of close collaboration between the various national associations, "each of which brings its specific point of view and maintains its own methods," to better defend Christian values \u200b\u200bhave a greater risk of entry into force Lisbon Treaty and the Charter of Fundamental Rights of the European Union. The President also pointed out that the proximity of the new seat of the EU institutions should facilitate the meeting and the collaboration of the various national representatives.


[...] [Source "Correspondence Romana December 20, 2009]

---------------------------- ---

I appreciate very prof. De Mattei as a scholar, but I regret that the initiative, which should be given, however, membership starts from bodies representing not so much love Tradition - that distinguishes the non-Catholic Christians still polluted by modernism from the various faces of liberalism and a certainly widespread neo-Protestantism - but a Traditionalism ideological risk making a civil religion of Christianity ... Faith in Christianity is instead a person, from which spring all the ethical and political choices, commitments and daily behavior

Names Of Beauty Clinics

UE. Apertura dell'Ufficio della Federazione Pro Christian Europe

L’8 dicembre scorso è stato inaugurato a Bruxelles l’ufficio di rappresentanza della Federazione Pro Europa Christiana, che mira a raggruppare in una stessa comunità di pensiero e di azione associazioni dei diversi Paesi d’Europa aventi per obiettivo la difesa dei valori cristiani, che sono il fondamento della civiltà occidentale.

Di fronte ad alcuni deputati europei e ad alcuni leader di opinione appartenenti a movimenti Very active, prof. Roberto de Mattei - Director of "Roman Correspondence" and president of Lepanto Foundation - said that it would be a referendum on Turkey's EU. Prof. de Mattei was particularly applauded when he questioned why dell'estromissione public opinion in this debate, making as an explanation that "his voice would sound critical of the political class that directs the fate of the peoples of the West." "We deny that the entry of Turkey into the European Union may represent an advantage for Europe. We believe, on the contrary, that the inclusion of novanta milioni di Turchi nelle strutture politiche e sociali europee costituirebbe una irrimediabile catastrofe per il nostro continente». Secondo il prof. de Mattei, la responsabilità di questa catastrofe è imputabile a un’Europa «che ha abdicato al proprio ruolo e rinnegato le sue radici»: la strada inversa passa attraverso «il recupero di valori non negoziabili (…) i principi dell’ordine naturale e cristiano su cui si è fondata la nostra civiltà».

Il Duca Paul d’Oldenbourg, responsabile dell’ufficio di Bruxelles, ha aperto la serata e dopo aver spiegato brevemente lo scopo della nuova Federazione ha dato la parola al dott. Caio Xavier da Silveira, Presidente di “Europa Christiana. " Dr. da Silveira stressed the importance of close collaboration between the various national associations, "each of which brings its specific point of view and maintains its own methods," to better defend Christian values \u200b\u200bhave a greater risk of entry into force Lisbon Treaty and the Charter of Fundamental Rights of the European Union. The President also pointed out that the proximity of the new seat of the EU institutions should facilitate the meeting and the collaboration of the various national representatives.


[...] [Source "Correspondence Romana December 20, 2009]

---------------------------- ---

I appreciate very prof. De Mattei as a scholar, but I regret that the initiative, which should be given, however, membership starts from bodies representing not so much love Tradition - that distinguishes the non-Catholic Christians still polluted by modernism from the various faces of liberalism and a certainly widespread neo-Protestantism - but a Traditionalism ideological risk making a civil religion of Christianity ... Faith in Christianity is instead a person, from which spring all the ethical and political choices, commitments and daily behavior

Makeup Forever Vs Smashbox

strikes and demonstrations of workers in telephone installations

- per la spendibilità immediata del miliardo di euro, programmato per lo sviluppo della banda larga di nuova generazione, investimento che produce vari effetti benefici, compreso la creazione di 50.000 posti di lavoro come stimato dalle fonti del governo.
- per la convocazione di un tavolo di confronto presso la Presidenza del Consiglio con tutti i soggetti: sindacati dei lavoratori, gestori telefonici e imprese delle installazioni, istituzioni interessate, per affrontare themes and policy issues.
- to say enough to the races at the highest fall of Telecom that destroy the traditional system, depleting a wealth of research and expertise present in the primary sector businesses and deconstruct sputter companies, producing improper use of the unemployment and social safety nets.
to combat job cuts and the salary that the installation of telephone companies trying to implement further;
- to ask for more scrutiny by the various agencies, businesses and construction sites to ensure safety at work, full legal activities, in the enforcement of contracts and contributions. Just ignore the obvious.
- per chiedere all'Autorità garante delle comunicazioni e al Governo di garantire un pari accesso al servizio a tutti i cittadini, riducendo il digital divide nel paese; chiediamo di rendere spendibile il canone di circa 6 miliardi pagato dagli abbonati a Telecom per la manutenzione, sviluppo della rete e utilizzato in larga parte, per pagare i dividendi agli azionisti, ridurre il debito, frutto anche di vere e proprie scorribande nella gestione.
CONTINUA LA MOBILITAZIONE DEL SETTORE DECISE DALL'ASSEMBLEA NAZIONALE
A SOSTEGNO DEI PUNTI RIASSUNTI NEL DOCUMENTO DEL 22 SETTEMBRE 2009

Makeup Forever Vs Smashbox

strikes and demonstrations of workers in telephone installations

- per la spendibilità immediata del miliardo di euro, programmato per lo sviluppo della banda larga di nuova generazione, investimento che produce vari effetti benefici, compreso la creazione di 50.000 posti di lavoro come stimato dalle fonti del governo.
- per la convocazione di un tavolo di confronto presso la Presidenza del Consiglio con tutti i soggetti: sindacati dei lavoratori, gestori telefonici e imprese delle installazioni, istituzioni interessate, per affrontare themes and policy issues.
- to say enough to the races at the highest fall of Telecom that destroy the traditional system, depleting a wealth of research and expertise present in the primary sector businesses and deconstruct sputter companies, producing improper use of the unemployment and social safety nets.
to combat job cuts and the salary that the installation of telephone companies trying to implement further;
- to ask for more scrutiny by the various agencies, businesses and construction sites to ensure safety at work, full legal activities, in the enforcement of contracts and contributions. Just ignore the obvious.
- per chiedere all'Autorità garante delle comunicazioni e al Governo di garantire un pari accesso al servizio a tutti i cittadini, riducendo il digital divide nel paese; chiediamo di rendere spendibile il canone di circa 6 miliardi pagato dagli abbonati a Telecom per la manutenzione, sviluppo della rete e utilizzato in larga parte, per pagare i dividendi agli azionisti, ridurre il debito, frutto anche di vere e proprie scorribande nella gestione.
CONTINUA LA MOBILITAZIONE DEL SETTORE DECISE DALL'ASSEMBLEA NAZIONALE
A SOSTEGNO DEI PUNTI RIASSUNTI NEL DOCUMENTO DEL 22 SETTEMBRE 2009

Designer Bridal Lenghas 2010

Note cold - and therefore not emotional - on the ruling on the Crucified

An important key, which rely on the ruling of the European Court of Human Rights dell’Uomo, Affaire Lautsi c. Italie, 3 novembre 2009, n. 30814/06, e la letteratura ecclesiasticistica e costituzionalistica anticattolica italiana che l'ha ispirata (è da pensare, attraverso il giudice Vladimiro Zagrebelsky), è inconsistente.
La leva, di carattere teorico extragiuridico, che ha operato anche nella sentenza della Corte CEDU, è non tanto, o non solo, la separazione tra religione (confessioni religiose) e sfera pubblica statuale, distinzione banale, ma quella tra cultura e religione. Si argomenta a più riprese nel testo, seppure un poco à batons rompus: se la croce è cultura, allora una ratio meramente civile della sua ostensione è offensiva per la religione cristiana (dimostra che it is now only "culture"), if the cross is religion, then it is a symbol of the confessional, inevitably of a confession, and as such its presence in schools is detrimental to the secular state. And again, or the Crucifix is \u200b\u200b"culture" of contemporary European, and has no relationship to what it was (Christian roots), putting it under the exclusive jurisdiction of state power, it is true or religious symbol, and then is detrimental to the individual right to religious neutrality of public space. There are two errors in the topic
complementary. The first: religion and culture are not separate universes, not really distinct. Antropologicamente la religione è parte costitutiva del sistema cultura; questo significa che la religione è cultura, non meno che: la cultura è religione. Un tale enunciato appartiene al linguaggio fenomenogico, e non ha alcuna implicazione secolaristica. Se la cultura è religione, un simbolo religioso millenario, e di rilevanza culturale assiale, è per se stesso culturale e religioso, inscindibilmente. Affermare il carattere culturale del Crocifisso è affermarne la portata civilizzante come simbolo religioso e la portata religiosa culturamente radicata.
Sul secondo: il tratto religioso-culturale del crocifisso è più che confessionale. (Osservo che, nonostante “confessione” abbia notoriamente un valore tecnico narrowly, the term is synonymous with religion surreptitiously adopted by many lawyers and judges.) Indeed, confessions and Christian communities that do not adopt it as a sign in the public life of the group, operating on the Tradition "to raise" reductively, then on theological and civilizzazionale heritage of Christianity. Not surprisingly, the bottom of the culture (pre) Legal northern Europe there are no residues of the liberal Protestant dualism. But this fund, and elite minority within the Italian Catholic, appears to our reception immediately striking and implausible. And we have reason to judge that, on theoretical grounds, first.
A small clarification of the relationship indicates religion and culture, therefore, that the religious and cultural symbols because of religion, and (in the anthropological perspective) is religious in that it is human culture, not an alienating otherness (or intimacy) meta-culture. That culture and religion (and therefore culture and faith) are not marked ball to each other by incommensurability, is a fundamental, always known and argued from the traditional Christian apologetics. Would not be conceivable, if not, the arguments of reason and common experience to accompany the soul to the threshold of credibility and faith. The deepening of the otherness of the twentieth century ended with the Christ of faith to deny, often not consciously, the evidence that Revelation is the first of assent of faith (fides qua), it is aimed at men because they believe (still not believers) to a precise and decisive announcement, the fides quae, and extend and preserve the world. Consent is, that, within reach of every man and culture. So also Christian symbols (forms, icons, but also set out key) is meant for every man, to perfection.
The dialectic between faith as a human achievement and faith as a gift (in and through Christ) is, as we know, the strength of Christian theology. This prospect, humanly rich as a Christian essential, it is difficult to understand, today, to believers and laity. A drift spiritualizing want faith used for the "intimacy of his own conscience. " Catholicism in its essence is opposed to procuring these, even if they have tried. Meanwhile, the results allow the occupation of public space (secularly neutralized) by anti-Christian values. So
: the Cross is culture because it is religiously-man culture. "Visible" the Christ of faith beyond the horizon of individual belief and praying community. Remember the integrity, the whole human being, the complex culture-and religion in which we exist, though insignificant in itself as any symbol, any "text" symbol, the crucifix can be seen but not contingently be read, be bed without being understood.
Particularistic and sectarian is not the permanence of presence / public exhibition of the crucifix, as it has, rather, his hide, aniconic secularization of the Christian communities that make performance of secularism. The Catholic argument, and several lawyers in the discussion above, the universality of the Crucified One significant and axiology is important because it counteracts the mindless climate "separatist" in decades.
Catholic voices emphasize the secular image of the Crucified, and again, its educational character. With reference to secularism we mean that the Crucified One means for those not participating in the personal form of faith (the fides qua), ie for each man. I do not like the use of secular / secularity to show common sense, rational conduct and beliefs shared, perhaps science (modern). And I would not recommend the Catholic culture. If they appear today, functional polemic with secularism, secular / secularity represent a compromise semantic field that attracts and integrates in its original meaning (the nineteenth century: laïcité appears around 1870) as you enter you again. Preferable to define the Crucified One, rather than secular, universal in the sense that universal call, and the universal scope of this call.
defend, however, the affirmation of the vital flow of educational message of Jesus, the Beatitudes to the redeeming Cross. Theme that had been the axis of the last two centuries of Christian apologetics, hastily abandoned by the post-Vatican II Catholic culture. Interesting how instead of new shared: education is constitutive of the Church, and we expect (and increasingly worldwide, with sparse exceptions and pathological conditions, one might add) that it educates. "From the beginning, in fact, motivated by his concern for man, has had a special vocation as educators of individuals, families and whole populations. 'Man is the way of the Church' (...) [This] can not but be interested in the formation of the human subject "beyond the boundaries and terms of their immediate teaching (C. Cardinal Ruini, Preface to The educational challenge. Prepared by the Committee for the Cultural Project of the CEI, Rome-Bari, Laterza , 2009, pp. IX-X). The Church's concern for the presence of the crucifix in public schools is a time of wider, non-waivable, concern for the man.
The significance of the Crucifix and erga omnes pro omnibus is, however you look deep and essential constantly puts Christianity and humanity on the decisive terrain of the Areopagus speech of Paul (Acts 17. 16-33, 30-31). "Well, who, without knowing it, you worship, I proclaim. (...) God passing over the times of ignorance, order that all men everywhere to convert, because he has fixed a day in which it will judge the world in righteousness by a man he has appointed, giving all certain proof by raising him from the dead. "
Catholic and secular cultures that have shaped the Christian roots of the new identity conservative-liberal alliance that governs today in Italy, can not distract from this paradigm. There is a sense of high politics, today, in the "look at the Crucified" (certificate of a small, precious volume of Joseph Ratzinger of 1984, in it. 1992). It prohibits prendere posizione su arretrate linee di laicizzazione credendo di farsi moderni e, peggio, di guidare così le giovani generazioni.

Pietro De Marco
© Copyright L'Occidentale, 6 dicembre 2009

Designer Bridal Lenghas 2010

Note cold - and therefore not emotional - on the ruling on the Crucified

An important key, which rely on the ruling of the European Court of Human Rights dell’Uomo, Affaire Lautsi c. Italie, 3 novembre 2009, n. 30814/06, e la letteratura ecclesiasticistica e costituzionalistica anticattolica italiana che l'ha ispirata (è da pensare, attraverso il giudice Vladimiro Zagrebelsky), è inconsistente.
La leva, di carattere teorico extragiuridico, che ha operato anche nella sentenza della Corte CEDU, è non tanto, o non solo, la separazione tra religione (confessioni religiose) e sfera pubblica statuale, distinzione banale, ma quella tra cultura e religione. Si argomenta a più riprese nel testo, seppure un poco à batons rompus: se la croce è cultura, allora una ratio meramente civile della sua ostensione è offensiva per la religione cristiana (dimostra che it is now only "culture"), if the cross is religion, then it is a symbol of the confessional, inevitably of a confession, and as such its presence in schools is detrimental to the secular state. And again, or the Crucifix is \u200b\u200b"culture" of contemporary European, and has no relationship to what it was (Christian roots), putting it under the exclusive jurisdiction of state power, it is true or religious symbol, and then is detrimental to the individual right to religious neutrality of public space. There are two errors in the topic
complementary. The first: religion and culture are not separate universes, not really distinct. Antropologicamente la religione è parte costitutiva del sistema cultura; questo significa che la religione è cultura, non meno che: la cultura è religione. Un tale enunciato appartiene al linguaggio fenomenogico, e non ha alcuna implicazione secolaristica. Se la cultura è religione, un simbolo religioso millenario, e di rilevanza culturale assiale, è per se stesso culturale e religioso, inscindibilmente. Affermare il carattere culturale del Crocifisso è affermarne la portata civilizzante come simbolo religioso e la portata religiosa culturamente radicata.
Sul secondo: il tratto religioso-culturale del crocifisso è più che confessionale. (Osservo che, nonostante “confessione” abbia notoriamente un valore tecnico narrowly, the term is synonymous with religion surreptitiously adopted by many lawyers and judges.) Indeed, confessions and Christian communities that do not adopt it as a sign in the public life of the group, operating on the Tradition "to raise" reductively, then on theological and civilizzazionale heritage of Christianity. Not surprisingly, the bottom of the culture (pre) Legal northern Europe there are no residues of the liberal Protestant dualism. But this fund, and elite minority within the Italian Catholic, appears to our reception immediately striking and implausible. And we have reason to judge that, on theoretical grounds, first.
A small clarification of the relationship indicates religion and culture, therefore, that the religious and cultural symbols because of religion, and (in the anthropological perspective) is religious in that it is human culture, not an alienating otherness (or intimacy) meta-culture. That culture and religion (and therefore culture and faith) are not marked ball to each other by incommensurability, is a fundamental, always known and argued from the traditional Christian apologetics. Would not be conceivable, if not, the arguments of reason and common experience to accompany the soul to the threshold of credibility and faith. The deepening of the otherness of the twentieth century ended with the Christ of faith to deny, often not consciously, the evidence that Revelation is the first of assent of faith (fides qua), it is aimed at men because they believe (still not believers) to a precise and decisive announcement, the fides quae, and extend and preserve the world. Consent is, that, within reach of every man and culture. So also Christian symbols (forms, icons, but also set out key) is meant for every man, to perfection.
The dialectic between faith as a human achievement and faith as a gift (in and through Christ) is, as we know, the strength of Christian theology. This prospect, humanly rich as a Christian essential, it is difficult to understand, today, to believers and laity. A drift spiritualizing want faith used for the "intimacy of his own conscience. " Catholicism in its essence is opposed to procuring these, even if they have tried. Meanwhile, the results allow the occupation of public space (secularly neutralized) by anti-Christian values. So
: the Cross is culture because it is religiously-man culture. "Visible" the Christ of faith beyond the horizon of individual belief and praying community. Remember the integrity, the whole human being, the complex culture-and religion in which we exist, though insignificant in itself as any symbol, any "text" symbol, the crucifix can be seen but not contingently be read, be bed without being understood.
Particularistic and sectarian is not the permanence of presence / public exhibition of the crucifix, as it has, rather, his hide, aniconic secularization of the Christian communities that make performance of secularism. The Catholic argument, and several lawyers in the discussion above, the universality of the Crucified One significant and axiology is important because it counteracts the mindless climate "separatist" in decades.
Catholic voices emphasize the secular image of the Crucified, and again, its educational character. With reference to secularism we mean that the Crucified One means for those not participating in the personal form of faith (the fides qua), ie for each man. I do not like the use of secular / secularity to show common sense, rational conduct and beliefs shared, perhaps science (modern). And I would not recommend the Catholic culture. If they appear today, functional polemic with secularism, secular / secularity represent a compromise semantic field that attracts and integrates in its original meaning (the nineteenth century: laïcité appears around 1870) as you enter you again. Preferable to define the Crucified One, rather than secular, universal in the sense that universal call, and the universal scope of this call.
defend, however, the affirmation of the vital flow of educational message of Jesus, the Beatitudes to the redeeming Cross. Theme that had been the axis of the last two centuries of Christian apologetics, hastily abandoned by the post-Vatican II Catholic culture. Interesting how instead of new shared: education is constitutive of the Church, and we expect (and increasingly worldwide, with sparse exceptions and pathological conditions, one might add) that it educates. "From the beginning, in fact, motivated by his concern for man, has had a special vocation as educators of individuals, families and whole populations. 'Man is the way of the Church' (...) [This] can not but be interested in the formation of the human subject "beyond the boundaries and terms of their immediate teaching (C. Cardinal Ruini, Preface to The educational challenge. Prepared by the Committee for the Cultural Project of the CEI, Rome-Bari, Laterza , 2009, pp. IX-X). The Church's concern for the presence of the crucifix in public schools is a time of wider, non-waivable, concern for the man.
The significance of the Crucifix and erga omnes pro omnibus is, however you look deep and essential constantly puts Christianity and humanity on the decisive terrain of the Areopagus speech of Paul (Acts 17. 16-33, 30-31). "Well, who, without knowing it, you worship, I proclaim. (...) God passing over the times of ignorance, order that all men everywhere to convert, because he has fixed a day in which it will judge the world in righteousness by a man he has appointed, giving all certain proof by raising him from the dead. "
Catholic and secular cultures that have shaped the Christian roots of the new identity conservative-liberal alliance that governs today in Italy, can not distract from this paradigm. There is a sense of high politics, today, in the "look at the Crucified" (certificate of a small, precious volume of Joseph Ratzinger of 1984, in it. 1992). It prohibits prendere posizione su arretrate linee di laicizzazione credendo di farsi moderni e, peggio, di guidare così le giovani generazioni.

Pietro De Marco
© Copyright L'Occidentale, 6 dicembre 2009

Dark Purple Extensions With Dark Brown Hair

December 1, Multivendor Service workers strike against the 31 redundancies

Multivendor Service. Roberta Turi (Fiom Roma) “Domani 1° dicembre indette additional four hours to strike with the protest outside the headquarters of IBM, against the closing of the Roman and layoffs. "Workers:" We waste for disposal "

" The Fiom Cgil South of Rome has proclaimed December 1 a new 4-hour strike of workers Multivendor Service, with the protest outside the headquarters of IBM in Rome, via Shanghai, starting at 8. Workers take to guard a banner reading IBM: we are not disposed of waste and garbage bags with their old serial number IBM. "

" The reason for this initiative is due to the company's decision to dismiss all The 31 workers and closing the office in Rome. In July la Multivendor aveva aperto sulle sedi di Roma e Milano una procedura di cassa integrazione straordinaria a zero ore per le maggior parte dei 55 dipendenti, a fine ottobre è arrivata la comunicazione della decisione di chiudere la sede di Roma”.

“La Multivendor Service, azienda di servizi informatici, è stata di proprietà dell'Ibm fino a poco tempo fa, ma non ha mai smesso di lavorare quasi esclusivamente sulle commesse della multinazionale. Da quando, nell'aprile scorso, la Bartolini Progetti ha acquistato l'azienda, le cose hanno cominciato a precipitare. L'Ibm, infatti, ha cominciato a trasferire i suoi contratti a un'altra società, gestita da ex manager Ibm; tale società sta facendo da giorni, mentre si stanno licenziando i lavoratori della Multivendor Service, decine di colloqui per poter gestire commesse importanti come quelle con il Ministero degli Interni, la Guardia di Finanza, il Ministero Affari Esteri, con lavoratori precari e malpagati.”

“Chiediamo all'azienda di ritirare i licenziamenti e di trovare con il sindacato delle soluzioni condivise che consentano il mantenimento della sede di Roma. Il 4 dicembre è previsto l'incontro con il Ministero dello Sviluppo Economico al quale chiederemo di intervenire per impedire il licenziamento di lavoratori con competenze qualificate che da anni lavorano con professionalità su attività così importanti per il paese.”

Dark Purple Extensions With Dark Brown Hair

December 1, Multivendor Service workers strike against the 31 redundancies

Multivendor Service. Roberta Turi (Fiom Roma) “Domani 1° dicembre indette additional four hours to strike with the protest outside the headquarters of IBM, against the closing of the Roman and layoffs. "Workers:" We waste for disposal "

" The Fiom Cgil South of Rome has proclaimed December 1 a new 4-hour strike of workers Multivendor Service, with the protest outside the headquarters of IBM in Rome, via Shanghai, starting at 8. Workers take to guard a banner reading IBM: we are not disposed of waste and garbage bags with their old serial number IBM. "

" The reason for this initiative is due to the company's decision to dismiss all The 31 workers and closing the office in Rome. In July la Multivendor aveva aperto sulle sedi di Roma e Milano una procedura di cassa integrazione straordinaria a zero ore per le maggior parte dei 55 dipendenti, a fine ottobre è arrivata la comunicazione della decisione di chiudere la sede di Roma”.

“La Multivendor Service, azienda di servizi informatici, è stata di proprietà dell'Ibm fino a poco tempo fa, ma non ha mai smesso di lavorare quasi esclusivamente sulle commesse della multinazionale. Da quando, nell'aprile scorso, la Bartolini Progetti ha acquistato l'azienda, le cose hanno cominciato a precipitare. L'Ibm, infatti, ha cominciato a trasferire i suoi contratti a un'altra società, gestita da ex manager Ibm; tale società sta facendo da giorni, mentre si stanno licenziando i lavoratori della Multivendor Service, decine di colloqui per poter gestire commesse importanti come quelle con il Ministero degli Interni, la Guardia di Finanza, il Ministero Affari Esteri, con lavoratori precari e malpagati.”

“Chiediamo all'azienda di ritirare i licenziamenti e di trovare con il sindacato delle soluzioni condivise che consentano il mantenimento della sede di Roma. Il 4 dicembre è previsto l'incontro con il Ministero dello Sviluppo Economico al quale chiederemo di intervenire per impedire il licenziamento di lavoratori con competenze qualificate che da anni lavorano con professionalità su attività così importanti per il paese.”