Painless White Spot On Tongue

Shipping SUMAK No. 122 LAND, LAND AND HUMANITY ... ONE BEING (Part I): Presentation by Jane Batzibal at the Symposium Pachamama And SUMAK KAWSAY


FUNDACION PUEBLO INDIO DEL ECUADOR



Established by Bishop Leonidas Proaño
fpie@fundacionpuebloindio.org



LAND, LAND AND HUMANITY ... ... JUST BE (Part I)

A Vision for the destruction of Mother Earth and Good Living from the indigenous peoples of Guatemala.

Juana Batzibal

wind speaks of Mother Earth!

My heart beats like a great big drum, as the drums play the original peoples!

Other interrupt my heartbeat

by blood draw ill children, ambitious economic power!

My belly no longer works well, is upset by so much pollution that make me swallow!

My head nearly explodes causing pain in my body and my bones they extract the gold and all minerals!

I can not think and believe that I have bad children. Nevertheless, I try to walk, work day and night, all the time, almost no rest!

acknowledge that I have good sons and daughters to feed me, to caress me and give me smells!

why I have the confidence to be cured, recuperate, recover and reconstitute!

(Words of Mother Earth.)

1. "Urge the reconstitution of Mother Earth"

defy How many rivers? How many defy the lakes, seas, wind, clouds, forests, mountains, volcanoes, valleys, canyons ...? ... Industrial waste they do ... They challenge Junrakan spirit of hurricanes, acting in response to the cries of Mother Earth. Challenge to all living species in all of Mother Nature!

People who get offended ... It offends the spirit of mother earth, with the exploitation, extraction of chemicals, acids, poisons, and others. Offend the spirits all workers of Mother Nature and the cycles of time. Industrial litter everywhere including the space around the Earth's atmosphere! All in the name of so-called development! Those few dehumanize, are denatured and today her eyes only see "material resources" wealth, markets, consumers. Those few say they are developed and developed and create models of development and impose on poor countries. But ... sleep with nightmares and get up creating religions and armies to silence opponents. The cycles of time and Mother Nature are all broken, but not of its own, our grandmothers and grandfathers have been healing wounds, destruction, destruction, but they also have challenged those few.

balance, harmony, the interplay of all beings in the micro and the macrocosm, have been our permanent occupation, attending various ancestral forms. Today!, Now call on humanity to act immediately to reconstruction, the restoration and rebuilding of the lives of all Mother Nature, using the reconstruction and application of "cosmovivir" cosmosentir based on the cosmosaber to reestabler the cosmoestar and generate cosmocimiento. The

cosmocimiento resurgence of indigenous peoples "as a matter of knowledge be attributed solely to the humano_" knowledge is power and power is to dominate. Speaking of Cosmocimiento assume that thinks and acts an insect, a tree thought to Grandfather Sun thinks and acts as indigenous people we talk to them, they speak to us and give us your lessons. Means cosmocimiento, cosmosentir, cosmosaber es para la reconstrucción del cosmoestar, siendo la gran enseñanza para salvar al mundo. Al mismo tiempo los pueblos originarios exigimos que esos cuantos reparen todos los daños ocasionados a la vida de la madre Naturaleza.

2. La historia de saqueo en nuestro territorio comienza desde la invasión.

La invasión española fue una de las catástrofes colectivas más conmovedoras y largas ocurridas en América. Genocidio y etnocidio fueron a la par de la implantación violenta de la cultura occidental sobre las culturas indígenas. Se desarticularon los sistemas sociales de estos pueblos y se saquearon sus recursos. Con la invasión española was submitted to the indigenous people, then get the riches of his slave labor and servitude. In 1492 America had about 80 million people, of those, some 65 million correspond to the territory that later became Latin America. Century and a half later the population had fallen to 5 million, which would mean that disappeared 60 million people, or 400 thousand deaths per year.
However, the Maya remained, throughout the years, a strong resistance so that, from 1524 to 1898, have been recorded in Mayan lands, 209 uprisings and rebellions. Women were most affected by the ruthless English invasion. Al end of the battle, every battle, every town razed, women, regardless of rank, suffered the brutal impact of multiple rapes and mass of the conquerors. With culture shock imposing a single god, represented as a man, old and white before the customs and original worldview. A woman is accused of embodiment of evil, their nakedness everyday natural, since the English company came very repressive body. The grandparents of our traditional medicine healers and knowledgeable about the medicinal properties of plants were accused of witch. Deteriorated living conditions and subjected to overexploitation work as slaves and women as concubines of the invaders. In this way it became possible to miscegenation, which was not the product of a conscious and voluntary act of building a new world, but the result of massive and violent sexual assaults committed against indigenous women.
The English moved to America for its culture of discrimination and subordination. Transferred diseases and infections. English rule changed the fate of indigenous peoples, because not only subjected to looting and plundering of their wealth, slave labor and servitude, but their structures were moved backward in Europe, to the colonies.

3. The story continues ...




From the English invasion, the colony to the present day, history has been full of government intervention and foreign companies. The looters are those of the past but now called the World Bank, International Monetary Fund and mining companies, oil companies and others who seek appropriate today Mother Nature. International agencies and corporations are descendants of the ancient looters of our country, are responsible for dictating the policies followed by the various governments, such as free trade outdated for the Americas and Association Agreement with the European Union, not are only agreements comerciales que pretenden abrir mucho más las puertas de nuestro país a las empresas transnacionales para que se adueñen de nuestros bienes naturales. Esas medidas únicamente aumentan la pobreza, la desigualdad y la injusticia. La amenaza entonces es con la explotación minera y petrolera, hidroeléctricas y la construcción de mega proyectos turísticos, la expansión de los monocultivos como la caña de azúcar o la palma africana y la apropiación de las riquezas naturales, que por generaciones hemos cuidado. Las empresas están desarrollando un nuevo despojo organizado y ejecutado por terratenientes y empresarios nacionales y transnacionales.
Son los Tratados de Libre Comercio y los mega proyectos los que destruyen ecosystems, generate poverty, hunger, migration, crime, violation of rights of Mesoamerican and especially indigenous people, and exploit cheap labor. But are these, together with the lack of food sovereignty, threatening the health of people poisoning the soil, plants and people, encouraging multiple diseases. And is that health is a fundamental right of peoples and not a commodity. Even more, we believe that health depends on the health of the Earth.

must recognize that the struggle of indigenous peoples has also been historically and has had several moments in which the power of the wealthy and foreign nationals have been rejected, during the Indian uprisings like that of Athanasius Tzul and hundreds of others, during the Revolution from 44 to 54 time of the first Agrarian Reform which was later annulled by the rulers paid by the gringos who removed the Jacobo Arbenz Guzmán power and also with the great uprising of peoples and communities that developed with the Popular Revolutionary War ended with the signing of the Peace Accords.

Brown Snot Discharge Before Period

Shipping No. 121 PUKA RUNE Cantata in honor of the commitment to liberation of Bishop Leonidas Proaño











ECUADOR INDIAN VILLAGE FOUNDATION
Founded by Bishop Leonidas
Proaño Ruiz de Castilla and Sosaya N26-92 - Section 17-03-16A

Telfs. 593-2-2529 361; 593-2-3200-968;

593-2-2235-098 Email: fpie@fundacionpuebloindio.org; fundacionpuebloindiodelecuador@gmail.com

Website: www.fundacionpuebloindio org.

Quito - Ecuador

PRESS RELEASE:

Indian Pueblo Foundation of Ecuador and the Sucre National Theater Foundation will present this month of May, Scenic Cantata PUKA RUNE, Poncho revolution, Cantata multidisciplinary produced on the initiative of the Indian People's Foundation Ecuador's tribute to the commitment

Cleanup

Bishop Leonidas Proaño

to commemorate the first centenary of his birth.

The book claims the life and thought of the most illustrious defender of human rights of the poor and indigenous peoples of Ecuador and in three consecutive events pastoral message, political and social Monsignor Leonidas Proaño, prophet of the poor , bishop of the Indian national symbol of Ecuador character and historical reference for Latin America.

As the seeds in the soil, the Rune Puka Cantata shows the process that makes them strong tree and sings to the wise Mother Nature will then ver el fruto, en el compromiso firme y renovado del pensamiento de Monseñor Leonidas Proaño que florece y anuncia la Palabra de Dios en la palabra del ser humano íntegro.

En tres actos consecutivos, la música va preparando el tejido con sus timbres y matices kichwa, ancestrales y modernos, occidentales, con los que la danza urde la trama que soportará las fibras más íntimas de la voz coral y la voz protagónica, responsables de los hilos de color. En la Cantata, el Obispo de los Pobres está semi presente y su alter ego, una tejedora del pueblo, conecta sutilmente el sencillo rincón donde hace años él reflexionaba, con la realidad más inmediata, el hoy. Orquestas, coro, soloists, dancers and actors give them also their ability to drive, working together, with their tenacious minga weaving a red poncho Rune Puka command was Proaño for the Indians and the poor, for the restless and rebellious past and those of today, as always.

composition and musical direction are the responsibility of Maestro Leonardo Cardenas, the libretto and stage direction of "Teatro del Barrio" Creation and choreographic direction: the Maestro Paco Salvador, and Executive Producer: Nidia Arrobo Rhodes. In interpreting

be the stellar performance of the soloists and Cesar Mariela Condo Chauvin, of the Pedro bocinero Janeta; churero Agualsaca Gregorio, and Juan Sucui cachero of Chimborazo; of actors Maria del Pilar Váconez and Patricio Guzman of the Kichwa MUYAKAN Dance, Mixed Choir City of Quito, the Andean Instrument Orchestra, and Banda Quito Metropolitan Symphony.

The presentation of this work multicisplinaria be held at the Teatro Nacional Sucre: on: Wednesday 26 May at 14h30, Thursday 27 and Friday 28 May at 10h00 and on Saturday 29 May. 20.30. And in the spirit of the bishop of the poor, the input is provided free of charge.

Director: Nidia

Arrobo Rhodes, Executive Director

How You Erase A Account On Poptropica

P 120: PACHAMAMA And SUMAK KAWSAY (Part II) Presentation of Hope Martínez de Acción Ecológica - Ecuador at the Symposium Towns and Sumak Kawsay


INDIAN VILLAGE FOUNDATION

ECUADOR

Established by Bishop Leonidas Proaño

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PACHAMAMA And SUMAK KAWSAY (Part II)

Esperanza Martínez

Ecological Action 4. Pachamama's rights

In the first constitutions of America are completely ignorant of the existence of other living beings. The effort was to recognize that property rights were recognized on the land, water and nature and in this framework were gaining land rights of indigenous and peasant communities.

During the 1980 and 1990 there was a wave of reforms in the environmental legal framework in almost all South American countries and now recognize the so-called third generation rights, incorporating environmental issues.

The Constitution of Colombia (1991) and Bolivia (with the reforms of 2002) states that "everyone has the right to enjoy a healthy, ecologically balanced" and mentions the rights of future generations .

encoded in Ecuador Constitution of 1984, introduced the "right to live in a pollution free environment and the State's obligation to promote the conservation of nature. " And in the 98 recognizes the precautionary principle and the right to anyone's actions for environmental protection. The Constitution of Brazil (1998) states that "everyone is entitled to an ecologically balanced environment, or people's common use and essential to a healthy quality of life, imposed by public authority and the community the duty to defend and preserve for present and future generations. " In

of Venezuela (2007) notes that it is a right and duty of each generation to protect and maintain the environment for the benefit of itself and future world. Everyone has the right, individually and collectively, to enjoy life and a safe, healthy and ecologically balanced environment.

The Constitution of Bolivia (2007) recognizes the right to a healthy environment for them to "individuals and communities for present and future generations, and other living things develop normally and permanently." Also recognize the crimes against the environment, with crimes against humanity, treason, war crimes, as crimes barred.
The Constitution of Ecuador (2008) recognizes the nature or Pachamama as subjects of rights. Nature would have the fundamental right to existence, to maintain their evolutionary cycles. Also recognize the rights of full compensation, beyond those that affect a community and person, when this has been degraded, or restrictions on activities, technologies or policies when it threatens the integrity of the ecosystem.

parallel to the official history of the construction and exercise of the rights of a State, living and have lived exercised their own rights and those held by native peoples, who are born and are built most deeply rooted traditions of the nationalities and peoples Hispanic America. For indigenous peoples the Pachamama (mother allpa) has always been a subject in its own right, customary, exercise with rituals and taboos that apply restrictions and rules to respect and protect their rights of existence.

Nature, according to virtually every culture is both a structure and system. Ie having a shape and a series of internal relations of interdependence. Hence, there are three principles that make a relationship with nature.

1. The land belonging to
In the Western notion, the person or individual is the backbone upon which settles the legal and the exercise of rights, different ways of grouping whether they committees, sports clubs, trade unions, whether agricultural or artisanal, are characterized by the sum of individual wills and spontaneous decide to come together based on common objectives that are of interest. For the natives is different, one is and think collectively. The community exists and is usually expressed in a territory, and therefore in nature.
For indigenous peoples, their collective condition of membership is not contingent upon the personal will or desire to be spontaneous Kichwa, Shwar, Aymara or Kolla in a given territory, but who belongs to an indigenous people, are born, live and dies with the assumed identity from his consciousness and accepted by others as part of its historical and cultural walking and identity. Defending the land becomes an obligation for the U'wa, "Not only the law of Mother Earth compels us to defend ourselves, the law also requires us to get up you. Because economic interests are also addressed by political violence the same government against our people. "


2. The relationship of all with all


For the U'wa people of Colombia, ruiría (oil) is the blood of the earth, and the Uwa territory is the heart of the earth. "The man is still searching for Ruiría and each blast running through the jungle, hear the monstrous tread of death that haunts us through the mountains. " Extracting oil from this region is equivalent to killing the earth.

Kichwa culture in Ecuador, there is a myth that speaks of the brotherhood between man and apes, according to which every human being has a soul of mono. Yet based on the parameters of Western science, the human being is akin to the apes. Both monkeys, like other animals and humans have more right to exist and even coexist.

Most shamans are transformed into animals when they interfere with your dreams into reality. The vine, and all are sacred plants to restore function communication with nature to the point that the shaman can become an animal.

is said that the first turn Kichwa is the first grandfather "whose soul is akin to the black puma": puma Apayaya. The cougar killed the man's mother and then adopted it, it becomes puma and integrated into the life of the Cougars.

According to the indigenous world view, all beings in nature are vested with power is the Shammai and, consequently, are beings that have life: a stone, a river, mountain, sun, plants, all living are alive and they also enjoy a family, joys and sorrows as well as human being.
Thus every one of these things are interrelated as with humans, culture, organization, religion, philosophy, architecture, health, language, politics, land, land, biodiversity (natural resources), the power itself or the exercise of governmental power. In other words we can say that we are all part of a whole.

3. A sense of sacredness of life
Pachamama
The concept is very common among indigenous and peasant cultures understand and try to explain it is extremely complex because it is a concept that encompasses many dimensions of the human. Represents a kind of duality based on which rests the very existence, is God while on earth, is the spiral that symbolizes life and death. Pachamama is what sustains the existence of such people in both the human and the sacred.

Nature is the greatest and sacred, is the generator of life and production, hence, the mother earth or allpa-mama for Quechua, the wrapping from her womb the seeds, which after their respective processes are in the food of the living, must be nurtured, respected and equally fed. In this relationship with allpa-mama, when producing crops, indigenous people sing their songs known as the Jahuai-jahuai, prepare rituals of appreciation, it is provided with ground spraying in the chicha (fermented maize drink) that is nothing more than sharing a commitment to continue to generate life.

Then, in the indigenous worldview, it strikes up a relationship of mutual respect, the land is part of being human and vice versa, therefore, the birth of a wawa (baby) the umbilical cord and placenta are planted in the ground next to a tree after bloom, bear fruit and give us shelter and shade. Also, when death occurs, which is another way of living (the explanation is not part of this text), again we return to the land, our allpa-mama and go back to being part of it.
All performances of indigenous peoples, is religious in nature: their fasting, singing and dancing, ensure the creation of the world, they are recreating the life and culture.
Unlike Western culture which recognizes only that which can be placed on the market for indigenous peoples with the sacred is not negotiable. For the U'wa culture with principles is priceless. "We wonder, Is it the white man's custom to sell your mother?" Only in a mercantilist conception of nature can be understood as sleazy to sell or privatize the functions of nature under the guise of "environmental services" or accept as good business activities that absolutely destroy the ecosystem.

What is the scope of the rights of nature?

• Nature has the right to own rights

have the right to exist and survive, to flourish over time, to retain their life cycles and evolution. In nature, can not be petty their rights.

• You are entitled to have guardians.

Indigenous peoples are and have been the custodians of nature. They have preserved and enhanced biodiversity. Retain a deep knowledge about the sacred rituals of life.

• You have the right to defense Advocates the nature of the aggression of the companies or states, are not criminals affecting the property or development, are fundamental rights defenders whose role must be recognized and encouraged, never repressed. The enforceability of these rights in land should be given social, political and legal.

• The right to compensation

Beyond replacing or cleaning the conditions that affect human communities. Nature must be repaired, it should recover its structure and ensure that ecosystems can operate and maintain the living conditions of all species.

• All members of the community of the land must be protected.
Including all human
everyone has the right to livelihood, protection, respect.

• It must prevent erosion or undermining the rights of nature

No state, corporation or company is entitled to erode or undermine the rights of nature, not to privatize or exercise control over their resources or knowledge products linked to them.

• should prohibit all forms of privatization and commodification of nature's functions

No person or company may seize the natural functions of ecosystems to negotiate with them or justify their interests
activities
• It promotes and requires responsibility

rights derive from and are level with "responsibility." Those with direct responsibility and objective are the decision makers and aggressions against nature. For members of a community responsibility is reflected in the obligation to protect the rights of nature and it is fully legitimate resistance and opposition to any activity that destroys.

• The defense of nature is at once local, national and global

efforts to protect and respect the rights of nature must be local, national and global level and should be based on cooperation, solidarity, respect.

• The rights of nature must be part of the conception of the development model.

The Sumak Kawsay new development paradigm is born and is constructed from cultures attached to the land they have a vision of belonging to nature. Community living in territories with (unfortunately these areas have water, biodiversity, mineral wealth desired by capitalist development)

• Requires new development and welfare indicators

Current indicators of human development (income per Life expectancy capita + + education index) have been criticized and rightly so because they do not measure well-being, development, inequality, however, has the additional problem that do not apply for people who have different relationship with nature. Perhaps

all Proaño Monsignor dare say, "... Seeking fighters everywhere Peace and Life. We must act before it's too late, before the ambition and the folly of men turn our planet earth in a dead moon in a cemetery space. "

Yamaha Trapper Ski Doo

Sending 119: PACHAMAMA And SUMAK KAWSAY Lecture Ecology Action Esperanza Martínez - Ecuador at the Symposium Towns and shipping








PACHAMAMA Y SUMAK KAWSAY (Part I)






Esperanza Martínez




Ecological Action

"Son, if you like me fruitful, want to be in life,

as I know, nothing but earth and earth,

no vain pretensions, without complaint, without envy." Leonidas Proaño

"But

come a day when we conquer your heart and conscience

and thus our victory will be double."

Martin Luther King

1. Concepcion vs capitalist. original conceptions

There was a time in the history of mankind, that even in the lands of the rulers, nature had a different condition. The buildings respected nature, art inspired by nature and science was but the level of knowledge derived from it. However

gradually imposed a model of exploitation of people and nature. The scientific and cultural trend that came from Europe is that of Bacon (1561-1626) who, as one of the parents of the experimental method, he wrote, "nature will be starting their secrets and if necessary as torture torturing women in order to dominate and subdue it. "

In indigenous cultures, both agricultural as collectors, nature maintains communication with human societies, which does not occur in societies that have broken their relationship with the land. The people can recognize what can not be done, know the risks, recognize the changes. Maintain a series of rituals, restrictions, prohibitions, which respond to the knowledge of the natural cycles of other species and understanding of natural laws. For the settlers, however, nature was a hostile environment they described as wilderness areas, full of peril, he had to master. In the first ecosystems are respected, but respected intervened to endure, in the second ecosystems are used without any respect.

Cities are believed to tap water comes from ... do not understand that it exists for the metabolic processes of the trees, or the role of the moors. The clouds are formed by plant respiration. That climate stability depends on natural cycles. Than in healthy living soil microorganisms, bacteria, fungi that help feed the plants.

are indigenous people who in practice and in the field have questioned the fact that they consider nature as an object subject to the needs of capital.

On behalf of capitalist development and modernity, Western culture has taken as a basis for genocide and development ecocide, that for many people linked to land is the same.

For people who still have this link explicit and conscious to the earth, nature is a mother, probably the most important because it is the mother of all things that grow in it and in turn there is an awareness of it as part of a comprehensive, he is respected as a provider, not an object but a subject that interacts with the self is not absolute otherness and is seen as an opposition between being that lives and their ideals of life, but as part themselves. For many indigenous worldviews Mother Earth is subject to establishing permanent dialogue whose outcome, we are witnesses, build complex buildings ecological cultural and historical identity, proof of this is the creational myths or founding myths of indigenous cultures that have been repeated thousands of times by hundreds of generations through time.

For indigenous cultures "there is nothing that has no heart or life principle, ie all live" and in a society in which all lives are relationships between subject-subject and not between subject and object.

It is clear that a big difference in how close to the nature of capitalist society and how to do Indians. For the first it is a source of wealth and the best "middle environment "of the people, for the latter it is the" mother earth "from which people are part.
Amazonian territories now represent oxygen, water and survival of a myriad of living things including humans and this is not a local or national issue but has global dimensions. We can not think that this problem is only local, conserved areas will also depend on the cities and by extension the entire planet.
only to the extent that both the historical entities (indigenous people) as their thoughts are included in the decision areas, public policy and recognition and strengthen their own territorial autonomy, political, administrative, cultural, etc., we will have taken the first steps in building a model to implement the principle of coexistence of civilizations and nature.
Today, nobody can deny the changes that have occurred to ignore the restrictions imposed by nature and which were ignored. Only there are differences in classifying the severity of that damage. "Capitalism is cold, cold as all that is metal. Do not care about men or peoples. He cares about profits. And only cares about the people and nations to the extent that they provide profits. To devour profits, devouring men and peoples. It's cold has no heart "say Bishop Proaño

Monsignor Leonidas Proaño paraphrase an Indian is worth more than a mine or a well or, as he said, to a cathedral.


2. Life on the planet - the planet of life: pollution, extractive model, climate change.


The environmental crisis is no longer speculation, and can not be ignored. Environmental issues became part and parcel of the social.

Latin American economies, particularly those of countries containing Amazonian tropical ecosystems are based on the exploitation of mineral wealth, which exist precisely in these areas: mining, oil, timber and biodiversity. All reports agree that this pressure has triggered an environmental disaster, reducing biodiversity and putting the survival limit of indigenous wild and causing contamination.

A pull model for nature is a piece of property in dispute, one side of transnational neo-liberalism gained land rights through various contractual arrangements, or ownership of nation states, which they consider as their borders for exploitation. In

Today the threat to expand the oil frontier extends to the rest of Yasuni, it is announced and the exploitation of the ITT and presents the information as always distorting the issue as if it were in the amounts of oil or the type of contract exclusively. Misinform about the fact that if 700 million barrels of crude oil would be extracted would be 10,000 million barrels of wastewater to be discharged to the environment. This means that drown in the brackish water area of \u200b\u200bgreatest diversity in the world.

The same applies to mining, if we consider that a gold ring of 6 gr. produced 6 tons of waste rock, contaminated rivers with toxic chemicals that will persist in the environment over 100 years.

But what happens in reality is that mining and oil remain the main threat in the region.


3. Rights to land and territory


Environmental issues and the right to land and territories have been gaining space in the national and international agendas.

1992 was a critical year in both global and national perspective. It made the Earth Summit and it was highlighted two main issues: the destruction of biodiversity and global climate change ...

were also important moments for the presence acquired by indigenous peoples: ILO Convention 169, the new Brazilian Constitution recognizes indigenous peoples, the indigenous uprising in Ecuador, the indigenous march in Bolivia (in fact discovered Bolivia indigenous -1990), in Colombia recognizes the collective rights in 1991, in Peru are years of indigenous raw killings. However in 1990, Ecuador, received a double blow of reality. The first indigenous uprising let us look at each other face to face with our country, recognize, and since then, clearly identify those who would lead the country's social movement, the news that for the first time a census revealed that the urban population was higher, with 55.4% compared to the rural, which was reduced to 44.6%, reflecting the process of leaving the field. was like recognizing who we are, where we came from and where we go in the time limit. Especially considering that Ecuador is a country that its ecological character has a great diversity both agricultural and wild. It is a country with abundant freshwater, with sunshine 365 days a year without extreme weather conditions, with this memory even have contributed to the domestication of many of the most important agricultural products (potato, cacao, cassava, including maize) ie has the best possible conditions for an agricultural country.

However, after recognizing that most people live in urban conditions justify assaults on the most diverse fields, ranging from abandonment to the destruction of lands and territories.

This war against the camp has its explanation in the neoliberal model. Of the few smart things ruthlessly hawked by the president of the United States in 2001 was to say "Can you imagine a country that was unable to grow enough food to feed its population? Would be a nation subject to international pressure. It would be a nation at risk. And so, when we talk about American agriculture, we're really talking a matter of national security. " Implicit is the strategy of rule subordinate to the other countries tearing their sovereign ability to produce and consume food.

The development of the country's urban identity has grown almost religious disdain to the ground. Today when we talk about resource extraction projects that have environmental impacts on people, such as Amazon, government leaders are hiding in the national interest and therefore we turn to the figure of the insensitivity of "a few families "as opposed to millions in need. Our governments even

situándose por fuera del neoliberalismo no están dispuestos o preparados para dar el salto al Sumak Kawsay que por condición es en armonía con la naturaleza y, en lugar de frenar fronteras y recuperar territorios perdidos, se lanzan por facilidad, por debilidad o por necesidad, a nuevos territorios para explotarlos.

En Ecuador, de un área de 400.000 hectáreas en producción se pasó a 6 millones de hectáreas concesionadas. En minería de 5% a 16,7% entre 2000 y 2004, equivalente a unos 45.513 km2 (según la Dirección Nacional de Minería, Gestión de Seguimiento y Gestión Minera, Estadística de Áreas y Hectáreas, 1991 – 2004). Cabe mencionar que las solicitudes concessions covering 69% of the country in 2000 and 84.5% in 2004. The World Bank has quantified Ecuador mining cadastre of 20% of Ecuador's territory, ie the total 27 million hectares, 5 million hectares.

Peru and Brazil are the countries with the highest increase in the number of concessions for exploration and exploitation of hydrocarbons. In the former, the total number of lots granted from 6 in 2000, to 51 in 2006. While this development in Brazil increased from 3 to 60 lots, for the same period. In 2008 this number rose to 170 blocks. Thus in 2002 the total number of lots in Peru era 30, habiéndose multiplicado por 5, pasando a la elevada cifra de 151 lotes en el 2006. Es importante resaltar que la mayoría de los lotes que operan en la Amazonía, se encuentran en etapa de exploración: el 67% en el 2000, y el 89% en el 2006 y que si bien en Perú existe un menor número de concesiones, los lotes poseen una mayor extensión, por lo que actualmente cubren más del 70% de la parte amazónica del país. También la minería creció en ese país del 1,49% a 8,2% entre 1991 al 2006 (105.504 km2).

Las áreas de interés petrolero en Bolivia abarcan un 47,3 % de la superficie del país (520.000 km2). Yacimientos Petrolíferos Fiscales Bolivianos (YPFB). The new frontier is just the Amazon, there is intended to promote exploration. In the case of Colombia, has been successive rounds of oil. In 2008 he gave a tender 50 blocks of 102 blocks and for 2010 are announced 170 new blocks, ie the whole country.

currently has approximately more than 44 million hectares concession in the Amazon, of which 85% are in the exploration phase, while the remaining 15% is in production stage.

80 percent of biodiversity in Latin America is in the territory of indigenous peoples, according to studies by the IUCN.

This situation is similar throughout the continent. In each of these places have made significant process of resistance that have been repressed in some cases, in others rejected.

The old and new disputes over the territory is a response to the question of who handed over the territory. In the new figures of concessions, reservations are private or privatized, where decisions about land and its resources are not communities but businesses, NGOs, or research.

to this is that since we have the three most strategic resources for the industry: oil, water and biodiversity are in the crosshairs of transnational aim to manage these resources.

We need to take, make us aware of this systematic destruction of the countryside, either by deliberate destruction by delegation of functions to private companies or simply by default.

Repair To Broken Tooth

Kawsay Sumak 118: TOWARDS THE RECONSTRUCTION OF LIVING WELL Presentation by David Choquehuanca, Foreign Minister of Bolivia in the Villages and Sumak Symposium Kawsay



ECUADOR INDIAN VILLAGE FOUNDATION
Founded by Bishop Leonidas
Proaño

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Toward the reconstruction of Living Well (Part II)








David Choquehuanca Céspedes

State Chancellor of Bolivia

lever down ...

In this context, we urge industrialized countries to lower the lever for the future, replacing the current energy and development models and unlimited economic growth, limit wasteful consumption, waste of natural resources and generating waste that pollutes and damage to Mother Earth,

We urge you to restore Mother Earth to its normal state and dynamics, restore and return the lands, territories, waters, forests, sea ice and sacred sites that have been taken from indigenous peoples, and that, therefore, have limited access to our traditional way of life and our lands have been exposed to conditions that contribute to climate change. Retrace

life-giving force of indigenous women

In Living Well, there's a new man / woman, a chachawarmi in interaction and harmony with community pacha. Among women and men, that we are like different, we can reduce our different views and visions to strengthen that link us to become more similar than different, to be guided more by the right hemisphere of the brain than the left hemisphere, more from the heart by reason.

Finding harmony among all people, complementarity and living in common-drive from the ancient values \u200b\u200bof coexistence with the pacha, the role of Indian native woman is becoming increasingly essential. To stop being treated as victims, dependent minors, women's wisdom and strength to give life and raise life is an invaluable alternative for future generations.

Running our own health, education and communication

With initiatives from the communities themselves and also with support from the government, our communities can begin to run our own health from what we have always maintained healthy where community health is as important as the body and where abundant food is chemical-free healthy our medicine.

face of growing consumption increasingly manipulated, rebuild the domestic food production, healthy, not enslave us to the stores, or degenerative diseases such as diabetes, heart problems or cancer. Prevengámonos diseases before they find drugs to cure them, and use our own natural medicines do not cure a disease by creating another, and so recover the vast indigenous knowledge.

Let us make our own education, or rather our own communication, learning from that we have always given our children in our communities from the practices and community and social responsibilities, learning community through which we learn communal energy in their daily work in the school community's social, we can not live outside of community life. More than education, we recover our own communication, strengthen the real communication between father and son, between students and teachers.

Promote the Ten Commandments (Synthesis mine)

To achieve this reconstruction of Living Well at the threat to Mother Earth and other crisis, Bolivia started a thread battle with the Ten Commandments proposal to save the planet humanity and life, based on the Living Well, in the experience of our people, our vision of Mother Earth. Propose to share and discuss these terms between our communities, our organizations, to jointly seek a balance in the world.

Among the most important mandates, the first is to destroy the capitalist system, inhuman, with its unlimited industrial development, we can help save the planet earth to save life and humanity, and that brings us egoism, individualism, to regionalism , the thirst for profit, how to live in luxury, just think about profit and not ever in the harmony between human beings living on planet earth. Second is to renounce war, because wars do not make nations, but the multinationals.
We tell our country to finish, end, give up the industry of death that is war, to begin disarmament to ensure the preservation of life on the planet, to renounce interventionism, arrogance and authoritarianism in some countries to other countries, to allocate trillions of dollars that are earmarked for the war to heal Mother Earth is wounded by climate change.

The fourth point is aimed at the issue of water, water as a human right and all living beings on this planet. Until we can live without light, without focus, without energy we can live, but we can not live without water, because water is life, a natural resource of experience. We live in an economic model that brings climate change on water resources. Our peaks, glaciers, mountains disappear, drought is causing deforestation.

As fifth term, we must find a way to eliminate energy waste. In 100 years we are using up fossil energies created during millions of years. As some presidents are setting aside lands for luxury automobiles and not for humans, for biofuels, which causes problems in the household economies of different regions of the world, we must create awareness in our nations to benefit the earth human beings, implement policies to curb biofuels and thus avoid hunger and misery for our peoples.
Another mandate is to respect Mother Earth, because earth is our home and our lives. The capitalist system treats the Mother Earth as a raw material, but the land can not be understood as a commodity, who can privatize or lease your mother? Proposing to the world organize an international movement in defense of Mother Nature, a move that allows the defense of life, restore the health of our Mother Earth and recover the way of living in harmony with it, save the planet earth to save humanity.
then propose to end consumerism, waste of natural resources and the luxury, the emission of greenhouse gases and the generation of waste that pollutes and damages to Mother Earth, consuming just what is needed, prioritize what we produce and consume locally, so that millions and millions do not die of hunger every year while millions of dollars are spent to combat obesity in the other pole of society.

bet the penultimate point where everyone is multi-ethnic states within them, white, brown, black, all and all, respecting our differences, not only physiognomic, including economic, with economies driven by communities, associations, up to private property but without allowing the looting of our natural resources or exploitation of our brothers.
As the last and tenth term, we propose to Live Well, not live better at the expense of another but in harmony between man and woman and Mother Earth, respecting the forms of community living, Living Well community.


Mother Earth Rights
pleading International Day of Mother Earth on April 22, 2009, Bolivia calls to follow the thread of control drawn from the Ten Commandments as part of the sixth term and calls the world that the time has come to recognize that the earth is not ours, but rather we belong to the earth, the mission of human beings in the world is to ensure not only their rights but also that we have responsibility to Mother Earth and all beings.

As a measure to achieve this, proposed to the 192 governments agree on a United Nations Universal Declaration on the Rights of Mother Earth, to assume our responsibility to maintain harmony with nature. This approach was adopted as resolution of the UN General Assembly on December 21, 2009 and incorporated as its agenda sub-item 65 discussion session in 2010, where it is analyzed the breakdown of the balance between human beings and Mother Earth.


This Declaration should be based on the following four principles:


1. The right to life, which means the right to exist. Humans also have to recognize that Mother Earth and other living beings have a right to exist.

2. The right to the regeneration of its bio-capacity. Human activity on the planet and development are not infinite. Consuming or wasting more than what Mother Earth can replace or recreate, we are slowly killing our home.

3. The right to a clean life, which means the right of Mother Earth to live free from contamination.

4. The right to harmony and balance with everyone and from everyone and everything. Is the right to be recognized as part of a system in which all and we are all interdependent. It is the right to live in balance with human beings.


our responsibility to Mother Earth


But beyond talk of rights of Mother Earth, the most important is our responsibility to Mother Earth, with the balance of nature, with the ability to self-regulation Mother Earth, of life, to secure and maintain a balance between the conditions of life itself and the harmony of the planet. Being part of nature, being children, uywas of Mother Earth, being sisters and brothers in the wind, stars, plants, stone, mist, the hills, the birds, pumas, to us humans, we have to go further to put in papers alleged rights of nature, Mother Earth, sign agreements, developing constitutions or laws of man, we have to comply with the Laws of Nature strengthen the harmonious life between man and nature, caring for Mother Earth.

When our parents teach us that we must respect, honor and obey our mother, our parents, we can not believe us capable of giving rights to Mother Earth, nature, under the Laws of Man, but we have to abide by Laws of Nature, our responsibility to Mother Earth. Referendum


world so that people resolved
Given the gross irresponsibility of heads of state not agree on the 15 th Conference on Climate Change in Copenhagen on how to tackle climate change and the Global Crisis on how to save the life of Mother Earth and humanity, we continue our thread of struggle, raising the level of presidents bring to the people, leaving the decision in the hands of nations and peoples of the world, propose a concrete way to the United Nations have consulted the people of the world through a global referendum.

debate are two ways in life, two ways of living, two cultures, Culture of Life and the Culture of Death. The debate is Live well and live better. Waterfront Living Well, it is to live in complementarity between people and in harmony with nature is to live better, which means living at the expense of another, exploiting the other natural resource plundering, raping Mother Earth.

To decide which of these two views is the best way of living, we propose that decisions are for all and not a few. With the confidence that our people know our problems and those of the country and the planet, but also the answers to these, we propose a global referendum the following five questions, where people in all countries will determine whether or not a mandatory basis: First

.- Do you agree to restore harmony with nature, recognizing the rights of Mother Earth?

Second .- Do you agree with changing this model overconsumption and waste, which is the capitalist system?

Third .- Do you agree that developed countries should reduce and absorb greenhouse gas emissions in a home for the temperature to no more than one degree Celsius? Fourth .- you agree to transfer all that is spent in wars and allocate a budget than defense budget for climate change?

Fifth .- And as a fifth point: Are you according to a climate justice tribunal to judge those who destroy Mother Earth?


World Peoples Conference


Realizing that presidents are not going to solve anything for the people of the world, we call on our people, calling us to organize, realize, to unite, to mobilize to end with Western models of development, the only way to save humanity and the planet earth. call on all nations on earth to a mass mobilization in defense of nature and call for a Global People's Conference on Climate Change in Cochabamba, Bolivia, from 19 to 22 April 2010, Day International Mother Earth, to be in Bolivia. This Conference will discuss global organization of the referendum of the people on climate change and how to further advance the care of the planet and the defense of Mother Earth. Participate

presidents of several countries, representatives of social movements and indigenous specialists in these subjects to analyze the causes of the dangers posed to the planet by the irrational industrialization, threatening to put the world on the brink of extinction.


Saving planet earth to save humanity


went together to our destinations, and will together assume responsibility Living the Good that we have inherited from our ancestors, to rebuild the brotherhood among all living our grandparents in Abya Yala, horizontally build a culture of patience, the culture of dialogue and ultimately the Culture of Life. Shaping

understanding, cooperation and brotherly ties between our peoples, nations, sovereign states, to make this new millennium, a millennium to defend life and save the planet earth to save humanity, respect and defend Mother Earth in order to achieve the maintenance and preservation of our planet Earth.

seize to read the wrinkles of our elders before they die, because in these our bibliotecas andantes están las experiencias y la sabiduría para recuperar la Cultura de la Vida, forma de vida que no es dependiente del consumo excesivo de energías no renovables que emiten gases de efecto invernadero sino que se basa en la relación armónica hombre naturaleza.

Quito, 27 de enero del 2010