29 diciembre 2015

Pope Francis and Indigenous Peoples in 2015

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 in his tour to the poorest countries in the Latin American region –Ecuador, Bolivia and Paraguay- acknowledged indigenous peoples’ cultures and identities.

- 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
[3] Erica Daes, Indigenous Peoples and their relationship to land, E/CN.4/SUB.2/2001/21.
[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.
[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.”
[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”
[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”

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