Korean Farmers' Life

 

Extreme weather, aging population... Deteriorating farming conditions: "Institutional support is needed to safeguard life-sustaining agriculture."

Farmers are facing a multitude of simultaneous challenges due to the climate crisis, including poor crop growth, reduced yields, rising production costs, and worsening working conditions. The Catholic Farmers' Association emphasizes the need to advance a "Life Community Movement"—in which the Church joins in protecting life—while continuing "life-sustaining agriculture" that revitalizes the ecosystem through pesticide-free and organic farming methods. 

On July 9, in Yeoncheon-gun, Gyeonggi-do. Farmers were hurriedly drying potatoes in anticipation of sudden rain, while work in the fields had been underway since dawn to avoid the scorching heat. Foreign seasonal workers, filling the labor shortage during the busy farming season, moved back and forth across the fields, constantly wiping away sweat. The phrase most frequently heard from the farmers that day was, "The weather isn't what it used to be."

We live in an era where extreme weather events—such as unprecedented heatwaves and torrential rains—threaten even our daily lives. Farmers are the ones who endure these changes firsthand. Rural communities face the threat of extinction due to population decline and aging, while our food supply... Agriculture is increasingly swayed by the logic of the market and capital, losing sight of the value of life.

Amidst this reality, the Catholic Farmers’ Association (CFA) has been practicing agriculture that prioritizes the value of life and revitalizes the land, water, and ecosystem. Rather than relying on pesticides and chemical fertilizers, they champion "life-affirming agriculture"—an alternative approach that respects natural cycles and aims to pass on a sustainable habitat to future generations.

To respond more effectively to the changing climate and agricultural ecosystem, the CFA recently established a "Production Standards Task Force (TF)." This initiative aims to develop regulations for new farming methods and support successor farms, thereby laying the foundation for farmers to continue practicing life-affirming agriculture in the field. Furthermore, the association plans to survey farms affected by the climate crisis and strengthen solidarity with other organizations to realize climate justice.

These efforts are a continuation of the farmers' movement the CFA has led for the past 60 years. The association began as a movement to protect farmers' rights to survival and their interests, ensuring their right to a dignified life. Following market liberalization in the 1990s, it expanded its scope to include the protection of food sovereignty; more recently, it has evolved into a movement dedicated to safeguarding safe food and the value of life itself.

However, life-affirming agriculture cannot be sustained by farmers' efforts alone. If farmers produce crops while upholding the value of life, the Church and consumers must respond by choosing and consuming these products, thereby standing in solidarity with rural communities. This is why there are growing calls to move beyond a movement led solely by farmers toward a "Life Community Movement"—one in which the entire Church responds to the climate crisis and transforms its way of life.

The Chaplain of the Catholic Farmers’ Association (Diocese of Jeonju) said, " As a concrete measure, the Movement to Revitalize Our Rural Communities proposed expanding 'Our Farm' distribution centers within parishes. The aim is to secure stable sales channels for farmers while making it easier for the faithful to access agricultural products grown through "life-sustaining agriculture."

"This is a tangible way to practice Christian love," adding that "the Church plays a crucial role in connecting farmers with consumers and expanding market access for produce." He continued, "The diocese must establish a system to listen directly to the difficulties farmers face and work together to resolve them," emphasizing the need to "pay greater attention to the realities of rural areas and the importance of agriculture, and to expand pastoral care for rural communities."

Institutional support from the government is also essential for life-sustaining agriculture to take root. "While the government steps in with price subsidies or increased imports to stabilize prices when agricultural costs rise, mechanisms to protect farm income often fail to function adequately when prices fall." He stressed, "State-level support and institutional improvements are necessary so that farmers can continue practicing life-sustaining agriculture with peace of mind."

Farmers' Sunday: A Day in the Life of a Korean Farmer

July 19th marks the 31st Korean Farmers' Sunday. On this day, the Church empathizes with the hardships faced by rural communities and reflects on the value of farmers and agriculture. 

Today, rural areas face unprecedented challenges due to the climate crisis—which makes predicting farming schedules and crop yields increasingly difficult—and are compounded by an aging population, rising production costs, and labor shortages. 

Nevertheless, driven by a sense of responsibility to protect the land that sustains life, farmers quietly continue to cultivate their fields. 

A reporter for the Catholic Times visited "Anttre Farm" in Yeoncheon, Gyeonggi-do, run by a member of the Catholic Farmers' Association and gave this report.

Choi Seong-sun, a member of the Catholic Farmers' Association has been operating Anttre Farm in Misan-myeon, Yeoncheon-gun, Gyeonggi-do, for 39 years. 

"It hasn't even been ten years; it was only two or three years ago that the ultraviolet rays became so intense. The sunlight doesn't just feel hot—it stings. It feels like your skin is actually cooking. "Choi, who has run Anttre Farm for 39 years, says the sunlight has changed noticeably in recent years. Her day begins at 5 a.m. She works in the fields until noon, rests to avoid the midday heat, and heads back out around 4 p.m. During the hottest part of the day, it is impossible to even consider entering the plastic greenhouses.

“Even at dawn, the ‘feels-like’ temperature seems to easily exceed 25 degrees Celsius. When tropical nights persist, the heat that built up overnight lingers right into the morning.”

Climate change is altering not only farmers' working hours but also their methods. Even by splitting work between early morning and late afternoon, the window of time available to avoid the heat is shrinking. 

The changing climate also directly affects crop growth. Predicting the timing for sowing and harvesting has become difficult, and crops frequently fail to develop the size and shape characteristic of their variety. This year, the mini sweet pumpkins at Anttre Farm grew as large as standard sweet pumpkins; fruit that should have been the size of an adult’s fist grew to the size of a child’s face.

“In the past, sweet pumpkins planted in the spring would yield a steady harvest through autumn, but now it’s hard to gauge how long they’ll keep producing,” Choi said. “This year, the mini pumpkins are unusually large, and the yield seems higher than last year’s.”

However, larger crops or higher yields are not necessarily good. Agricultural produce needs to meet specific size and shape standards for its variety to be considered marketable. In effect, changing climate patterns have made it difficult to predict crop yields and quality, even for farmers with years of experience.

Mrs. Choi cultivates around 20 types of vegetables—including mini sweet pumpkins, potatoes, chili peppers, cucumbers, eggplants, cabbages, lettuce, and radishes—on a plot of land spanning approximately 3,000 *pyeong* (about 2.4 acres). Ten years ago, upon joining the Catholic Farmers' Association, she transitioned from conventional farming methods that relied on pesticides to a pesticide-free approach.

While mini sweet pumpkins are the primary crop, she also grows a variety of other crops to meet market demand. Her harvested produce reaches consumers through local food sections at nearby markets, contracted partners, the "Sharing Center" community run by the diocese’s Movement to Revitalize Our Rural Communities, and direct-sales markets like the Myeong-dong Market.

Pesticide-free farming demands far more labor than conventional methods. Without herbicides, weeds must be pulled by hand, and pests must be removed manually. As the weather grows hotter and more humid, weeds and insects proliferate even faster.

There were times she wanted to give up on pesticide-free farming. Yet his sense of responsibility as a member of the Catholic Farmers' Association—a commitment to upholding "life-sustaining agriculture"—drew her back to the fields.

"Of course, there were moments when I wanted to go back to the old ways. But someone has to practice pesticide-free, eco-friendly farming to supply the consumers who seek it out. That sense of mission is what keeps me going."

Cardinal Lazarus You Heung-sik answers reporters questions

Cardinal Lazarus You Heung-sik, Prefect of the Dicastery for the Clergy, answers reporters' questions during a press conference on the 3rd at the Catholic Bishops' Conference of Korea in Seoul, as reported by Catholic Newspapers.

Cardinal Lazarus You Heung-sik, Prefect of the Dicastery for the Clergy, who returned to Korea for the first time in a year, held a press conference with about 40 journalists on the 3rd at the Catholic Bishops' Conference of Korea in, Seoul. He shared his thoughts on peace on the Korean Peninsula, the possibility of a papal visit to North Korea, and preparations for the 2027 World Youth Day (WYD) in Seoul.

Recounting a meeting with the Pope during a special gathering of cardinals in Rome on June 26–27, Cardinal You conveyed the Pope's request to "send greetings to everyone I meet in Korea." He also mentioned the Pope's remark that his meeting with President Lee Jae-myung had been a comfortable and relaxed occasion.

Regarding the possibility of a papal visit to North Korea, Cardinal You stated, "It depends entirely on North Korea's attitude," adding that he consistently conveys to the Pope the Pontiff's deep interest in the pain caused by the division of the Korean Peninsula. He noted, "While there is Jangchung Cathedral in North Korea, there is no resident priest," and suggested that "having a resident priest—at least for the sake of Catholic diplomats—would play a significant role in creating an atmosphere conducive to practical exchange." He further remarked that "developments in North Korea-U.S. relations will also have an impact," emphasizing that "if even a small door opens, we must work to widen it."

Regarding preparations for the 2027 Seoul WYD, he reported that the Holy See and the Korean Church are cooperating closely and that the process is proceeding smoothly. Cardinal You emphasized the importance of diocesan events and homestays, stating, "Above all, it is crucial that young people visiting Korea leave feeling they have received great love from the Korean Church and its people." Regarding support from the government and local authorities, he highlighted issues concerning transportation, accommodation, and visas. Cardinal You noted that "it is difficult for young people from impoverished nations to enter Korea" and requested government cooperation to resolve difficulties in obtaining visas. Addressing how other religious groups view the passing of the WYD ordinance, he stated, "Looking at past WYD events, the benefits to the nation itself far outweighed the government assistance provided," emphasizing the need to focus on the positive transformations seen in young people.

Regarding the trend of young people drifting away from religion, he remarked, "We must reflect on whether it is the young people who have left the Church, or if the Church has let them go." Cardinal You emphasized, "Priests should not start by thinking about where to put young people to work; instead, they must first listen to what the youth desire and ensure they feel loved."

On the issue of declining priestly vocations, Cardinal You described it as "a challenge the entire Catholic Church must resolve." He added, "The shortage of vocations is a symptom of the Church's overall difficulties," noting that "vocations can be revitalized when we return to the Gospel and bear witness to the beauty of a life lived according to the Gospel."

He also touched upon the role of religion in the age of AI. Cardinal You stated, "The world becomes dangerous if AI becomes the master," asserting that "humans must remain the masters, while AI serves as a capable assistant and tool." He further noted, "The Holy See is paying close attention to ensuring that AI is utilized in ways that benefit humanity without undermining human dignity and values." 

Calendar of the Saints

 

An article in the Catholic Times asks whether some saints have never ever existed. 

Intercession sought from saints is ultimately directed toward God... The ‘Gospel virtues’ embodied in the traditions are what matter. Veneration of saints and requests for their intercession are ultimately directed to God through Jesus. 

When reading about the lives of the saints, one often encounters stories of questionable authenticity. Sometimes, one might even wonder if a particular saint was a real historical figure at all.

For instance, Saint Sophia, said to have been martyred in Rome, represents the Wisdom of God; her three daughters—also martyred alongside her—are named Fides (Faith), Spes (Hope), and Caritas (Charity), representing the three theological virtues. Some scholars speculate that these figures originated as legends born from a desire to venerate these three virtues directed toward God, as well as the Wisdom that serves as their source.

Saint Sophia is not the only example. The name of Saint Christopher—who is said to have carried the infant Jesus across a river on his shoulders—means "Christ-bearer" (one who carries Christ) in Greek. Similarly, the name Veronica signifies "true image" in Latin. It is said that the "true image"—the very likeness of Jesus—appeared on the cloth Saint Veronica used to wipe the blood and sweat from His face.

There are also many stories whose historical accuracy cannot be verified. Examples include the tales of Saint George or Saint Margaret "defeating a dragon," as well as hagiographies that seem to borrow from other legends, such as the story of Saint Josaphat, which is reminiscent of the life of Shakyamuni Buddha.

However, the Church does not accept uncertain traditions uncritically. The Second Vatican Council’s Constitution on the Sacred Liturgy (*Sacrosanctum Concilium*) emphasizes regarding liturgical readings that "the accounts of martyrdom or the lives of the saints are to accord with the facts of history" 

Consequently, the revised liturgical calendar of 1969 excluded the feast days of saints whose historicity was uncertain. Furthermore, the processes for beatification and canonization prioritize "investigating accurate information regarding the life of the Servant of God" (Pope John Paul II, Apostolic Constitution *Divinus Perfectionis Magister*, Art. 2, §1), requiring that their life, virtues, martyrdom, and reputation be substantiated by evidence and documentation. In short, one cannot become a saint without being a historically verifiable figure with verifiable deeds.

This does not, however, mean that venerating such saints is wrong. Even if their historicity is not proven, one cannot simply dismiss them as "fictional." Stories about real historical figures are often adapted, embellished, or exaggerated as they are passed down through tradition.

Above all, the veneration of saints and the practice of asking for their intercession are ultimately directed toward God through Jesus. The Second Vatican Council’s "Dogmatic Constitution on the Church" (Lumen Gentium) explains that “communion with the saints joins us to Christ,” noting that this communion “flows from Christ” and that the love we show the saints is “directed toward God through Christ”.  

Insisting that every story about a saint—even those of uncertain historicity—is factual is not the right approach; however, simply dismissing these stories entirely is not the answer either. Perhaps what we should look for in the stories of the saints is the Gospel virtues and the path to Jesus that the Church has perceived through these traditions.

"Sense of Faith"

Is There Such a Thing as a "Sense of Faith"? (A Feeling for Faith) An article on this subject appeared in the Catholic Times: A "Spiritual Antenna"  That Discerns What Belongs to God. Participants engage in a "conversation in the Spirit" during a seminar held by the Council of the Lay Apostolate of Korea at the Myeong-dong Catholic Center in Seoul on June 13, 2026, and reported in the Catholic Times.

Seeing, hearing, tasting, feeling... our senses are essential abilities for living. It is no exaggeration to say they are the channels through which we perceive the world. Senses go beyond mere physical functions; they enable us to form relationships with our neighbors and the world around us. But did you know that our faith also possesses a sense?

In the *Dogmatic Constitution on the Church* (*Lumen Gentium*), the Fathers of the Second Vatican Council explained that "the holy people of God shares also in Christ’s prophetic office," noting that all believers possess a "supernatural sense of faith." They further affirmed that this sense of faith is not limited to the clergy but is also possessed by the laity.

The sense of faith is an ability that allows us to discern "what truly belongs to God." The Church teaches that because all believers—having been anointed by the Holy Spirit through baptism—possess this sense of faith, the entire People of God "cannot err in matters of belief." It is through this “sense of the faith”—manifested when there is universal agreement among everyone from bishops to the laity regarding matters of faith and morals—that we are enabled to fully uphold, understand, and apply our faith to our lives (cf. *Lumen Gentium*, 12).

Of course, this does not mean that the sense of the faith did not exist prior to the Council. From its earliest days, the Church has believed that the Holy Spirit guides the entire People of God, enabling them to preserve and profess within the Church the faith received from the Apostles. The tradition of synods—aimed at discerning and upholding the apostolic faith in the Holy Spirit—is rooted in this very belief. The concept of *synodality*, which the Church has recently emphasized, is also deeply connected to this sense of the faith.

The phrase “universal agreement of the People of God” might conjure up the idea of ​​a majority vote—suggesting that the opinion held by the greatest number of believers is the correct one. However, the sense of the faith cannot be dismissed as merely the opinion of the majority. Indeed, Scripture frequently shows us instances where those who rightly lived out their faith were a minority rather than a majority.

The sense of the faith is a matter of "faith". An opinion formed without faith cannot be said to stem from the sense of the faith. Furthermore, the sense of the faith does not conflict with the Magisterium; the Church teaches that “guided by that sense of the faith which is aroused and sustained by the Spirit of truth, the People of God... receives the teaching of the true Magisterium” ("Lumen Gentium", 12).

The sense of the faith present in each of us is also described as an “instinct of faith.” It means that when it is difficult to grasp God’s will through intellectual reasoning alone, we are able to perceive it instinctively. Because it is a sense akin to "instinct" or "intuition," one often does not consciously perceive this "sense of faith" in daily life. How, then, can we awaken this dormant sense of faith?

The International Theological Commission of the Holy See emphasizes that the "sense of faith of the individual believer" depends on the level of sanctification in one's life, highlighting "above all, the growth of charity." In other words, the habit of faith expressed through acts of love cultivates this sense of faith. Engaging in church life—such as through ceaseless prayer, participation in the liturgy, the Sacrament of Reconciliation, and involvement in the Church’s mission and service—also serves as an excellent way to heighten one's sense of faith.

"Waiting for Godot"

Literature and Christian Spirituality: "Waiting for Godot". The Emptiness of Waiting Without Substance. Even though God is present, what are we waiting for now? In *Waiting for Godot*, Samuel Beckett portrays the significance of God’s absence and silence through the story of two protagonists endlessly waiting for Godot—who never arrives. 

In the Catholic Times weekly, a Jesuit professor at the Jesuit University in Seoul, Korea, offers a meditation on understanding the play.  

During the COVID-19 pandemic, humanity endured unprecedented suffering and isolation, prompting the question: "Where is God?" This is not a new question; throughout history, the same question has always been raised in the face of wars and natural disasters that bring about horrific destruction: "Why is God silent?" In 18th-century Europe—following the Thirty Years' War—Deism emerged as a worldview driven by rationalism, influenced by the Enlightenment and the Scientific Revolution, both of which emphasized human reason and intellect. Deism is a religious perspective holding that while God created the world, He does not directly intervene in human affairs or the laws of nature thereafter. God is viewed as a master clockmaker who constructs the perfect timepiece—winds it up and then ceases to interfere with its operation. 

 Deism appeals to universal human reason by stripping away the element of mystery, a key characteristic of religion. However, even Adorno and Horkheimer—themselves Marxist materialists—critique the Enlightenment for turning against itself in *Dialectic of Enlightenment*, while simultaneously emphasizing the importance of the myth and mysticism that the Enlightenment had obscured. Didi and Gogo waiting for "Godot": Symbols of the absurdity of human existence amidst a meaningless wait. Even if God’s silence persists, one must cast off temptations and illusions to attain true resurrection and salvation. In *Waiting for Godot*—a world-renowned play representing 20th-century Theatre of the Absurd—Samuel Beckett portrays the significance of God’s absence and silence through the story of two protagonists endlessly waiting for a figure named Godot who never arrives. 

While the play illustrates the unbridgeable absurdity of human existence—caught between the human quest for meaning and a cold, unresponsive world—it simultaneously and paradoxically hints at how God’s absence and silence can nonetheless be present and communicative within human life. Although the play consists of two acts, the setting and dialogue in both are strikingly similar. On a roadside featuring a single, barren tree, the two male protagonists—Vladimir (Didi) and Estragon (Gogo)—meet again at roughly the same time as the previous day. They wait for Godot, engaging in tedious, meaningless conversation. Near the end of each act, a boy appears to deliver news regarding Godot. Godot never actually appears in the play. It is not merely a case of simple physical absence; rather, his arrival is perpetually postponed. The situation is staged to suggest that he might arrive at any moment. In each act, the boy conveys Godot’s promise: he cannot come tonight but will certainly come tomorrow. The curtain falls as the two protagonists pin their hopes on the coming day. Although Godot never appears, he maintains a presence through language. He is referred to by name, his arrival is discussed, he is the object of their waiting, and his promises are conveyed via a boy. His absence permeates the entire discourse; most conversations ultimately circle back to Godot. Who is he? When will he arrive? What did he say? Godot’s absence generates meaning through its linguistic presence and serves as the driving force that sustains the characters' lives. Didi and Gogo’s waiting goes nowhere, consisting only of repetitive actions. “What if he doesn’t come?” / “We’ll come back tomorrow.” / “And the day after, too.” / “I suppose so.” / “And on and on.” They act not *despite* Godot’s absence, but *because* of it. Didi and Gogo shape and sustain their lives around the act of waiting. Were he to appear, their waiting would cease, and the play itself would come to a definitive end. The author transforms Godot’s non-arrival—his absence—into the central engine for generating meaning. Since desire is sustained not by possession but by the repeated experience of non-arrival, Godot’s absence shapes the very structure of desire. Thus, his absence becomes the anchor sustaining their lives, and waiting becomes their mode of existence. At the same time, Godot’s absence is not merely a personal matter; it becomes a communal condition. Waiting is not a solitary act but a shared one. Didi and Gogo share the language surrounding his absence, constantly reaffirming it through their dialogue. Gogo asks Didi, “Don’t leave me.” Didi remarks, “Amidst all this chaos, there is one certainty: we are waiting for Godot to arrive.” Even as Godot’s identity and the question of his arrival collapse into confusion, we affirm a communal certainty: the sure knowledge that we are waiting for Godot. A shared language regarding absence is a core element of the community. Godot’s identity remains unclear. While often interpreted as the Absolute or God, the author himself never specifically defines who—or what—he is; the figure remains open to interpretation. Nevertheless, in many respects, the two protagonists' act of waiting parallels the practice of Christian faith. In our daily lives, God—the Absolute—is not physically present. God often remains silent in the face of individual suffering or horrific societal events. Yet, this God of absence and silence dwells within us through the Word. That Word serves as the driving force that enables us to endure the day meaningfully. At the same time, the Christian community endures precisely because there are people who share and exchange that Word. However, there is a significant difference between the language of absence in Christianity and that in the play. Christianity possesses a narrative—grounded in the covenant with God and the mystery of the Incarnation—that guarantees the meaning of waiting. In contrast, the language of absence in the play offers only the repeated message that Godot will arrive tomorrow; there is no substance regarding the specific meaning of that wait—only the act of waiting itself. This waiting devoid of substance is laid bare through the fragility of the language of absence. Godot is revealed solely through language, yet the words spoken about him lack consistency. The message delivered by the boy keeps changing. Godot’s identity, as expressed through language, remains ambiguous. The protagonists' memories are unreliable. Because language itself cannot be trusted, Godot’s presence remains unstable. He exists through language, yet that very language renders reality unstable. Furthermore, his absence creates a unique temporal dynamic. Because his arrival is perpetually postponed, there is only repetition without progress. A state of waiting without arrival traps the narrative in stasis. The two characters experience cyclical time rather than linear time; they always find themselves in the same place at the same time, engaged in the same act of waiting and the same exchange of meaningless words. The two protagonists are essentially caught in the experience of Holy Saturday—the interval between death and resurrection. It is the Holy Saturday of Jesus’s cry from the cross—“My God, my God, why have you forsaken me?”—a time marked by God’s absence and silence, and a world brought to a standstill. In Christianity, Holy Saturday is a transitional phase that ultimately leads to the Resurrection. Yet, Gogo and Didi never attain the salvation of the Resurrection; instead, they endlessly repeat the experience of absence and silence that exists between death and rebirth. In this play, the author offers keen insight into the human condition—specifically, the existence of human beings who are waiting, or compelled to wait, for something. Moreover, the fact that Gogo and Didi repeatedly attempt suicide yet never manage to die underscores the idea that, in the face of the Absolute’s absence and silence, human life is defined by the very act of waiting. The crucial issue lies in the object of that waiting. Today, two millennia after the mystery of the Incarnation, rationalism, materialism, and scientific civilization hold immense sway. Perhaps even those who follow Jesus are waiting not for the God of the Incarnation, but—like Gogo and Didi—for something vague and undefined. Could it be that, despite the Resurrection having already occurred, they remain stuck in Holy Saturday? 

Global Church

Illustrations depicting Artificial Intelligence (AI). The Vatican’s Inter-dicasterial Committee on Artificial Intelligence, established in May of this year, recently held its first meeting in Rome to discuss the direction of its activities. 

Vatican News reported on June 27 that representatives from the Dicastery for the Doctrine of the Faith, the Dicastery for Culture and Education, the Dicastery for Communication, the Dicastery for Promoting Integral Human Development, as well as the Pontifical Academies for Life, Sciences, and Social Sciences, attended the meeting.

The purpose of the meeting was to share the Committee's ongoing plans, identify shared priorities, and promote a vision for AI that serves human dignity, the common good, and the mission of the Church. Cardinal Michael Czerny, Prefect of the Dicastery for Promoting Integral Human Development—who is coordinating the committee's work during its inaugural year—highlighted four particularly significant aspects of current AI development in his opening remarks: the unprecedented speed of advancement, the impact on human dignity, the need for expanded dialogue between the Church and the technology sector, and the profound resonance of Pope Leo XIII’s first encyclical, *Magnifica Humanitas*.

During the committee's first meeting, special attention was paid to the need for careful discernment regarding AI, which presents both immense opportunities and increasingly significant ethical, social, cultural, and environmental risks and challenges.

Regarding the committee's role, discussions focused on the need to foster internal coordination, information sharing, and reflection on AI use within Holy See institutions, as well as to serve as a reference point for discerning and supporting various AI-related initiatives. Participants also emphasized the importance of promoting open dialogue with national episcopal conferences, as well as with the academic, scientific, and industrial sectors. In this context, the committee reached a consensus on the need to create a dedicated website to share relevant initiatives and facilitate information flow.