Pope Francis endorses provisions of the United Nations Declaration on the Rights of Indigenous Peoples in his tour to Ecuador, Bolivia and Paraguay
5 - 13 July 2015
By: Mirian Masaquiza
Pope
Francis, the leader of the Catholic Church, visited three Andean countries
Ecuador, Bolivia and Paraguay in his second trip to Latin America, following a
visit to Brazil in 2013,. All three countries have indigenous peoples: according
to the latest report from ECLAC (2014)[1], the indigenous population
in Ecuador is 7%, in Bolivia 62.2 % and in Paraguay 1.8%.
The
first Latin American Pope, in his tour to these countries, Pope Francis used
his speeches and homilies to convey some themes that have become pillars of his
papacy: no to an economy of exclusion, no to a financial system which rules
rather than serves, no to the inequality which spawns violence, the inclusion
of the poor in society and respect of the planet[2]. These messages have been consistent
since his election as pope two years ago.
Pope
Francis in his speeches and homilies acknowledged indigenous peoples’ as the
first peoples of these countries, speaking about their cultures, identities and
languages, and their relationship with “Mother Earth” when referring to lands
and territories. In addition, he talked about participation, the value of
diversity and complementarity, dialogue, climate change, and other issues that
are crucial for indigenous peoples in their relationship with governments at the
country level.
Pope
Francis expressed his concern for the countries’ large indigenous populations,
which historically have experienced economic and political exclusion and
marginalization. In Bolivia and Paraguay, as he did in Ecuador, Pope Francis heard
prayers and Bible readings in indigenous languages and the traditional music of
pre-Columbian cultures.
Key
messages:
- Pope Francis messages and homilies highlighted important provisions of the UN Declaration on the Rights of Indigenous Peoples adopted by the General Assembly in 2007 as follows:
The right of indigenous peoples: to
self-determination and their right to determine their own cultural development
(art. 3); against assimilation and destruction of indigenous peoples’ cultures
(art. 8); to prevention of, and redress for, forced assimilation, dispossession
of their lands, territories and resources (art. 8); to belong to an indigenous
community or nation in accordance with indigenous peoples’ traditions and
customs (art. 9); to practice and revitalize indigenous peoples’ cultural traditions
and customs (art. 11); to “maintain, control, protect and develop” their
cultural heritage, traditional knowledge and traditional cultural expressions
(art. 31); to determine their own identity and membership; and to promote,
develop and maintain their institutional structures and their distinctive
customs, spirituality, traditions, procedures, practices, juridical systems or
customs (art. 34).
- Most critical was the apology message of Pope Francis in Santa Cruz, Bolivia, considering that “The doctrines of dispossession which emerged in the subsequent development of modern international law, particularly terra nullius and “discovery”, have had well‑known adverse effects on indigenous peoples.”[3]
Some
highlights of his messages:
Ecuador (6 - 8 July 2015)
The
Political Constitution of Ecuador[4] adopted in 2008 recognizes
the concept of a ‘pluri-national’ state (incorporating 17 indigenous peoples
and nationalities and Afro-Ecuadorians for the first time), the concept of Sumak
Kawsay ("Living well", or a distinct form of development which,
amongst other things, protects sacred sites) and the unique concept of the
rights of nature. Additionally, oil development is prohibited on national park
lands and within areas intangibles (designated "no-go" zones), though
this can be overturned if an area is determined to be national priority. Article
57 of Ecuador's Constitution recognizes the right to ’Free, Prior and Informed
Consultation’, however if consent of the consulted community is not obtained,
steps provided for by the Constitution and the law shall be taken.
Pope
Francis at the encounter with civil society on 7 July, at the San Francisco
Church, spoke about social values providing examples of social justice,
participation, respect, diversity and complementarity, as well as dialogue. He
also talked about the role of youth and elders.
Pope
Francis taking about gratuity[5] stated "As stewards
of these riches which we have received, we have an obligation toward society as
a whole and toward future generations," he added "We cannot bequeath
this heritage to them without proper care for the environment, without a sense
of gratuitousness born of our contemplation of the created world."[6]
He
also referred to the Amazon region calling on indigenous peoples, the
Ecuadorian state, together with other countries bordering the Amazon, to become
a teacher of integral ecology[7]. He stated “We received this world as an
inheritance from past generations, but we must also remember that we received
it as a loan from our children and from future generations, to whom we will
have to return it”. This message has been the central theme of the Pope Francis'
encyclical on ecology and climate change[8] released early July.
At
the Pontifical Catholic University of Ecuador the Pope said “we can no longer
turn our backs to reality, to our brothers and sisters and to Mother Earth”. [9]
He added, "It is wrong to turn aside from what is happening all around us,
as if certain situations did not exist or have nothing to do with our lives.”[10]
Pope
Francis recognized the challenges confronted by these countries in promoting
social and cultural changes to their societies. He pointed out that the
dialogue seeks the participation of all sectors of the society, including
indigenous peoples. He also indicated that these diverse groups should
participate fully as actors and not just as observers.
On
8 of July, Pope Francis in his remarks to a group of priests, nuns and
seminarians in El Quinche, Quito urged
to preserve the “noble ancient languages of the peoples of Ecuador; there are
so many of them”. He added “It is very sad when people forget those languages
or when they don’t want to speak them. It means they forgot where they came
from.”
Bolivia (8 – 10 July 2015)
Bolivia
is the first country to adopt the UN Declaration on Indigenous Peoples adopted
by the UN General Assembly in September 2007 as National Law by decree No. 3760
of 7 November 2007.
The
Political Constitution of the Plurinational State of Bolivia[11] acknowledges indigenous
peoples and their rights. It recognizes the Pluri-national concept of the state
(recognizing 36 indigenous peoples together with citizens in urban areas of
different social classes and intercultural and Afrobolivian communities),
‘living well’ as a general orientation for the development processes, as well
as the rights of nature and Mother Earth. The Constitution also includes the
right to consultation, indigenous territorial districts, the right to territory
and self-determination of indigenous peoples in voluntary isolation, the right
to recover rituals and sacred places, among others.
The
‘pluri-national’ concept also recognizes indigenous peoples as distinct
historical and political entities (authority, territory, institutions,
cognitive and spiritual) that make up the State and intercultural society. In
this framework, the economic model, transformations of the State and
decolonization policies reflect changes driven by indigenous peoples, in a
country in which they also form the majority of the population.[12]
On
8 July, Pope Francis arrived from Ecuador and in his welcome speech at the airport
of the city of El Alto in La Paz, called Bolivia a “land blessed in its people,
with its varied cultural and ethnic reality, which constitutes a great richness
and a permanent call to mutual respect and dialogue.” He also said “How happy it makes us to know that the Castilian
[language] brought to these lands now coexists with 36 original languages,
mixing just like red and yellow in the national flowers of the kantuta y
patujú,” [13]
In closing , the Pope exclaimed - Jallalla Bolivia! - meaning Long life Bolivia!
in the Aymara language.
Pope
Francis spent four hours in La Paz, where he met with civil authorities at the
Cathedral of La Paz referring to the values for the common good for all instead
of individual prosperity as well as solidarity and interconnectivity between
human beings and mother earth, endorsed the philosophy and values promoted by
indigenous peoples named as ‘living well’[14]. In this regard, the pope
stated, “These virtues which in your culture are expressed so
straightforwardly: do not lie, do not steal and do not be lazy.”[15] He added “It moves from
“what is best for me” to “what is best for everyone”. It embraces everything
which brings a people together: common purpose, shared values, ideas which help
us to look beyond our limited individual horizons.”[16]
In
Santa Cruz, Pope Francis delivered a speech at the World Meeting of Popular
Movements, standing side-by-side with Bolivian President Evo Morales.
Pope
Francis stated “Some may rightly say, ‘When the pope speaks of colonialism, he
overlooks certain actions of the church,’ I say this to you with regret: Many
grave sins were committed against the indigenous peoples of America in the name
of God.”[17]
He continued “I humbly ask forgiveness, not only for the offense of the church itself,
but also for crimes committed against the indigenous peoples during the
so-called conquest of America.”[18]
Although
CELAM, the Council of Latin American Bishops and previous leaders of the church
have issued apologies to indigenous peoples in the past, this one went further
and was much more targeted.[19]
Previous apologies had not been directed at Indigenous Peoples of the
Americas[20].
Pope
Francis also made a particular recognition to the indigenous movement, expressing
his “deep affection and appreciation of their efforts to bring peoples and
cultures together – a coming together of peoples and cultures - in a form of
coexistence, which I like to call polyhedric, where each group preserves its
own identity by building together a plurality which does not threaten but
rather reinforces unity.” He touched indigenous peoples’ aspiration to seek
interculturalism, which combines the defense of the rights of indigenous
peoples with respect for the territorial integrity of states.
In
closing, Pope Francis stated, “the future of humanity does not lie solely in
the hands of great leaders, the great powers and the elites. It is
fundamentally in the hands of peoples and in their ability to organize…”[21] He also called to
continue the struggle to take care of Mother Earth.
Paraguay
(10 – 12 July 2015)
The national
Constitution of Paraguay[22] of 1992 recognizes
indigenous peoples and their right to an identity, communal property,
participation, education and social assistance. It also recognizes Guaraní as
an official language.
There are
approximately 112,848 indigenous people living in Paraguay (1.8% of the
population), belonging to 19 peoples from five different linguistic families.[23]
According to
preliminary data from the 2012 National Census of Indigenous Population and
Housing, published in 2013, the Oriental region is home to the highest
proportion of indigenous peoples (52.3%) while the Chaco region has the
greatest diversity of peoples. They form, in all, 531 communities and 241
villages.
Pope
Francis in his encounter with civil society in Asuncion on 11 July prepared his
message in accordance to questions received previously. He talked about society
being a place of fraternity, justice, peace and dignity for everyone.
Furthermore he talked about dialogue based in identity, respect for diversity of
cultures and indigenous peoples, and inclusive societies. In reference to
dialogue, Pope Francis stated that “dialogue must be built on something, an
identity... If I am to speak without that basis, without that identity, then
dialogue is pointless. Moreover, dialogue presupposes and demands that we seek
a culture of encounter; an encounter that acknowledges that diversity is not
only good, it is necessary. Uniformity nullifies us, it makes us robots. The
richness of life is in diversity.”[24]
Regarding
conflict in dialogue, Pope Francis stated, “By trying to understand the
thinking of others, their experiences, their hopes, we can see more clearly our
shared aspirations. This is the basis of encounter: all of us are brothers and
sisters, children of the same heavenly Father, and each of us, with our
respective cultures, languages and traditions, has much to contribute to the
community.” [25]
Talking
about culture, Pope Francis stated, “that there is another culture, which has
this same value, which is the culture of the people, of indigenous peoples, of
diverse ethnic groups.” [26]
Bibliography:
VIAJE APOSTÓLICO DEL SANTO PADRE FRANCISCO A
ECUADOR, BOLIVIA Y PARAGUAY (5-13 DE JULIO DE 2015) https://w2.vatican.va/content/francesco/es/travels/2015/outside/documents/papa-francesco-ecuador-bolivia-paraguay-2015.html
[1] Guaranteeing indigenous people’ rights in Latin
America, p. 37 ECLAC
http://repositorio.cepal.org/bitstream/handle/11362/37051/S1420782_en.pdf?sequence=4
[2] Apostolic exhortation Evangelii Gaudium of the Holy Father Francis,
http://w2.vatican.va/content/dam/francesco/pdf/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium_en.pdf
[4] Constitución de la República del Ecuador, 2008 http://www.asambleanacional.gob.ec/sites/default/files/documents/old/constitucion_de_bolsillo.pdf
[5] “Pope Francis, What is a bishop’s joy?, 3 November 2014, ‘the Pontiff
highlighted, “there is harmony, there is unity, we don’t seek our own
interests, this is the attitude of gratuity’, http://w2.vatican.va/content/francesco/en/cotidie/2014/documents/papa-francesco-cotidie_20141103_what-is-a-bishop-s-joy.pdf
[6] “Ser administradores de esta riqueza que hemos recibido nos compromete con
la sociedad en su conjunto y con las futuras generaciones, a las que no
podremos legar este patrimonio sin un adecuado cuidado del medio ambiente, sin
una conciencia de gratuidad que brota de la contemplación del mundo creado.”
[7]
Integral ecology begins with the recognition that humanity now faces
existential crises on multiple fronts: extreme economic disparity, increased
competition for resources including land and water, a severely degraded natural
world, failing nation states, and a climate on the verge of spinning out of
control.
[8] Encyclical letter Laudato Si’, http://w2.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si.html
[9] “no podemos seguir dándole la espalda a nuestra realidad, a nuestros
hermanos, a nuestra madre la tierra
[10] “No nos es
lícito ignorar lo que está sucediendo a nuestro alrededor como si determinadas
situaciones no existiesen o no tuvieran nada que ver con nuestra realidad.”
[11] Nueva Constitución Política del Estado Boliviano, 2008 http://www.comunicacion.gob.bo/sites/default/files/docs/Nueva_Constitucion_Politica_del_Estado_Boliviano_0.pdf
[12] ECLAC
Guaranteeing indigenous peoples’ rights in the Latin American region, http://repositorio.cepal.org/bitstream/handle/11362/37051/S1420782_en.pdf?sequence=4
[13] “es una tierra
bendecida en sus gentes, con su variada realidad cultural y étnica, que
constituye una gran riqueza y un llamado permanente al respeto mutuo y al
diálogo: pueblos originarios milenarios y pueblos originarios contemporáneos;
cuánta alegría nos da saber que el castellano traído a estas tierras hoy
convive con 36 idiomas originarios, amalgamándose –como lo hacen en las flores
nacionales de kantuta y patujú el rojo y el amarillo– para dar belleza y unidad
en lo diverso.”
[14] E/2010/43, para. 11 “… in accordance with article 42
of the UN Declaration on the Rights of Indigenous Peoples, financial support to
the efforts of indigenous peoples to that they may consolidate their own
development models and concepts and practices of living well (for example sumak
kawsay, sumaq qamaña, laman laka, gawis ay biag), which are underpinned by
their indigenous cosmologies, philosophies, values, cultures and identities, as
well as link efforts to implement the Declaration”.
[15] “Esas virtudes que en vuestra cultura tan sencillamente se expresan en
esos tres mandamientos: no mentir, no robar y no ser flojo.”
[16] “El bien común, en cambio, es algo más que la suma de intereses
individuales; es un pasar de lo que «es mejor para mí» a lo que «es mejor para
todos», e incluye todo aquello que da cohesión a un pueblo: metas comunes,
valores compartidos, ideales que ayudan a levantar la mirada, más allá de los
horizontes particulares. ”
[17] “Porque alguno
podrá decir, con derecho, que “cuando el Papa habla del colonialismo se olvida
de ciertas acciones de la Iglesia”. Les digo, con pesar: se han cometido muchos
y graves pecados contra los pueblos originarios de América en nombre de Dios.”
[18] “Pido
humildemente perdón, no sólo por las ofensas de la propia Iglesia sino por los
crímenes contra los pueblos originarios durante la llamada conquista de
América.”
[19] See Juan Pablo II, Bula Incarnationis
mysterium, 11: “Se postre ante Dios e implore perdón por los pecados pasados y presentes de
sus hijos”
[20] According
to Associated Press, http://bigstory.ap.org/article/d7fc24959dfd49fcb62f5af5a515d3a6/latest-pope-francis-celebrate-mass-bolivia
[21] “el futuro de la humanidad no está únicamente en manos de los grandes
dirigentes, las grandes potencias y las élites. Está fundamentalmente en manos
de los pueblos, en su capacidad de organizarse…”
[22] Constitución de la República del Paraguay, 1992, http://www.bacn.gov.py/CONSTITUCION_ORIGINAL_FIRMADA.pdf
[23] IWGIA, Guaraní (Aché,
Avá Guaraní, Mbya, Pai Tavytera, Guaraní Ñandeva, Guaraní Occidental), Maskoy
(Toba Maskoy, Enlhet Norte, Enxet Sur, Sanapaná, Angaité, Guaná), Mataco
Mataguayo (Nivaclé, Maká, Manjui), Zamuco (Ayoreo, Yvytoso, Tomáraho) and
Guaicurú (Qom).
[24] “Diálogo es necesaria una base fundamental, una identidad… Si yo voy a
dialogar sin esa identidad el diálogo no sirve. Además el diálogo presupone y
nos exige buscar esa cultura del encuentro.; un encuentro que sabe reconocer
que la diversidad no solo es buena, es necesaria. La uniformidad nos anula, nos
hace autómatas. La riqueza de la vida está en la diversidad.”
[25] “Al tratar de entender las razones del otro, al tratar de escuchar su
experiencia, sus anhelos, podemos ver que gran parte son aspiraciones comunes. Y
esta es la base del encuentro: todos somos hermanos, hijos de un mismo Padre,
de un Padre Celestial, y cada uno con su cultura, su
lengua, sus tradiciones, tiene mucho que aportar a la comunidad como requisito
para un diálogo”
[26] “Pero hay otra
cultura, que tiene el mismo valor, que es la cultura de los pueblos, de los
pueblos originarios, de las diversas etnias”
