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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.
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. 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.
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. "
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