REPAM calls us to generate agreements and concrete actions to change our economic and political system and to defend and care for our sister and mother Earth, our Common Home
The last few months of news from the Pan Amazonian Eccleisal Network, REPAM
September 2016 appeal In November 2006, ten years ago, the Shuar and mestizo peoples affected by mining companies in Warints, San Carlos, Rosa de Oro and Tundayme they called us to the great minga CLEANING OF THE JUNGLE. The response was massive and united, forceful and effective. Despite the presence of an entire army battalion, the invincible leadership of women got off mining companies in their territory. They have now returned to New armed to spread terror in the region. Well says the song to Don Bosco toned and in those times: * From the East Coast, the popular cry is heard: BRINGING OUT THE MINING PAIN, GRUDGE, TERROR. Don Bosco, hear our voice.* That this cry that comes from the jungle takes us, before it is too late to join the call of Pope Francisco to care for and defend our common home. http://redamazonica.org/2016/09/otra-vez-todos-limpiar-la-selva/
Trinidad, Bolivia, 28/07/2016 (REPAM) .- The third National Meeting of Ecclesial Network Bolivia Amazon concluded on July 27 with a call to all sectors of society to generate agreements and concrete actions lead to change our attitudes, our lifestyle and our economic and political system to defend and care for our sister and mother Earth, our Common Home. “In that direction and in defense of the environment and life we announced several actions, among others, the completion of a major mobilization by the defense and care of our common home 4 October, on the occasion of the feast of St. Francis of Assisi , patron of ecology” says the public statement signed by all attendees at the end of the meeting. Members of the REPAM-Bolivia, also point out that they are very concerned about the serious consequences of interventions aimed at the exploitation of natural resources in the region, “such as oil exploration, gold mining, continuous logging, hydroelectric megaprojects, vials, human settlements not in accordance with the law and less with the Amazonian reality. Our concern is even greater for the tenacious and persistent postponement of indigenous peoples, who are even affecting their right to the land.” Following is the full text of the statement:
Declaration of the Third Meeting of Ecclesial Network Bolivian Amazon
The Ecclesial Network of the Bolivian Amazon, made up of the six ecclesiastical jurisdictions -Pando, Beni, Reyes, Coroico, Ñuflo Chavez, San Ignacio de Velazco – with the presence of the bishops of the region, met in the city of Trinidad’s 25, 26 and 27 July, in order to reflect on the journey of this group again concerned about “care of our common home” as defined by Pope Francisco. The meeting agreed on the following points:
First. Declare our satisfaction with the reception given to this initiative at the request of the Catholic Church and declared of public and private institutions accession through the “Alliance for the Amazon.” In less than a year has consolidated as a meeting place, reflection, analysis, fraternal cooperation and advocacy for the care of creation as God’s gift of life.
Second. Express our concern parallel gravity are reaching interventions aimed at the exploitation of natural resources in the region, such as oil exploration, gold mining, continuous logging, hydroelectric projects, roads, human settlements in accordance with the law and less with the Amazonian reality. Our concern is even greater with regard to the tenacious and persistent putting off of the lives, concerns, and needs of indigenous peoples, affecting their right to land.
Three. Solidarity with the feelings and aspirations of the Amazonian people believe it is appropriate to produce concrete agreements that lead us to a “change of mentality in relation to the natural environment to invest our attitudes, our lifestyle and our economic and political system” No. 73. Pastoral Letter on Environment and Human Development in Bolivia. In that direction and in defense of the environment and life we announced several actions, among others, the completion of a major mobilization by the defense and care of our common home (the casa commun) for 4 October, on the occasion of the feast of St. Francis of Assisi, patron saint of ecology.
It is given in the city of Trinidad, on the 27th day of the month July 2016. by the REPAM: ( Here follow signatures of bishops, religious and lay ecclesial jurisdictions and entities present at the Meeting)
“Our Common Home cries out due to the harm we cause her, because of our irresponsible abuse and use of goods that God has placed within. We have grown up thinking that we were their owners and masters authorized to exploit”. — Pope Francis, Laudato Si’ introduction
So Pope Francis challenges us in the first two paragraphs of the encyclical ‘Laudato Si’. Later, it makes us an important call: “The urgent challenge of protecting our common home includes concern to unite the whole human family in the search for a sustainable and comprehensive development, because we know that things can change. Humanity still has the ability to work together to build our common home “(No. 13).
It also helps us to realize that” the human environment and the natural environment are degraded together, and we can not adequately address environmental degradation if not pay attention to causes that have to do with human and social degradation … Today we cannot fail to recognize that a true ecology is always social and must integrate justice into discussions about the environment, to hear both cry of the earth as the cry of the poor “(No. 48 and 49).
The Jesuits in Latin America and the Caribbean have made a clear option for the Amazon. In the CAP (Common Atólico Project) defined an important line of action: ” To support the mission of the Society of Jesus in the Amazon and coordination of actions of the Provinces and Regions which have works and communities in it.”
This action line has emerged the proposal for the Pan – project, which focuses its goal to “contribute, articulately, from local and a global view, the defense and promotion of life, rights and territories indigenous and sustainable environment in the Pan – Amazonian region “peoples. This project is being carried out within a major joint: with all ecclesiastical districts and religious communities of the Catholic Church in the Region through the Ecclesial Pan – Amazonian Network (REPAM). This large network has emerged with a deep sense of hope and a great desire to respect and protect life that is given to us for free. It must all put our sights on the Amazon, not only as an imperative arising from the call of Pope Francisco and Provincial of Latin America and the Caribbean, but as a true manifestation of our feeling for life and care the most beautiful gift that God has made us, humanity and nature.
Some of our Transversal Works of the Province have already taken the initiative to visit the Jesuit Community CPAL living in Leticia (Colombian Amazon), with the aim of linking the proposal to leave the Pan – Amazon Project. A few days ago I went to Leticia and personally visited the Jesuits who are carrying out this project. I could feel and taste close the significant progress already being carried out; they are confirmed to be hitting in the realization of the Will of God.
I want to invite so many more we care about this project, so we seek to generate the necessary steps to advance work for the defense of life joints, rights and territories of indigenous peoples and sustainable environment in this region. The Amazon is a key to the future of all humanity and the lands of all the Earth. Our commitment to its original inhabitants and the biodiversity that exists there, is a clear manifestation that we join our heart to God, who works tirelessly to make life full.
By Carlos E. Correa, SJ – Provincial
Vatican City, 30.06.2016 (REPAM). We live in Brazil a desperate situation facing the suffering of our first inhabitants, said Monsignor Roque Paloschi, in a letter to Pope Francisco, when delivering the “Relatory of Violence Against Indigenous Peoples in 2014. “”Indifference, progress of major projects in agro-business, construction of large hydropower, mining companies, and the devastation of the environment in general. All this brings disastrous consequences for indigenous peoples,” he said. Monsignor Paloschi, is president of the Indigenous Missionary Council and Archbishop of the diocese of Porto Velho Amazon.
In the letter delivered to the pope, the Archbishop stated his appreciation for the attention that the Pope has dedicated to indigenous issues and communicates the difficulties faced by indigenous peoples in Brazil. In particular, he cites the current situation of extreme vulnerability experienced by Guarini and indigenous Kaiowá in Mato Grosso do Sul, victims of a recent paramilitary attack in Caarapó, which was assassinated indigenous Clodiodi Aquileu Rodrigues de Souza. “The Guarani Kaiowá have been denied their right to their land, in addition to suffering repeated violence by paramilitary groups and the continued disregard of the state itself,” says Monsignor Roque.
On several occasions, Pope Francisco ruled on the importance of respecting indigenous peoples and the need to “seek other ways of understanding the economy and progress, the actual value of each creature, the human sense of ecology the need for sincere and honest debates, the grave responsibility of international and local politics, culture discard and the proposal of a new lifestyle,” as he wrote in the encyclical Laudato Si: On the Care of Our Common Home.
Pope Francis in his encounters with indigenous peoples (Bolivia and Mexico), apologized to indigenous communities on behalf of the Church, “for the crimes committed against the native peoples during the so-called conquest of America.” “We are deeply grateful for their tenderness and proximity to the native peoples of the world,” says Monsignor Paloschi in the letter delivered to the Pope. “We count on your prayer and blessing to the peoples of Brazil,” he concluded, stressing that Francisco will be welcome when visiting this Amazonian country.
By CARITAS ECUADOR on JUNE 21, 2016
Letter of Commitment
Gathered in Tabatinga / State of Amazonas / Brazil, from 7 to 10 June 2016, at a meeting of dialogue to define a common agenda in defense of the Amazon and its peoples, 91 people, including indigenous leaders and agents Church of the triple frontier of Brazil, Colombia and Peru. Participants from Kambeba, Miranha, Kaixana, Kokama, Ticuna, Matis, Mayoruna, Kulina, Kanamari, Marubo, Yagua, Uitoto, Bora and Kichwa peoples were present, along with delegates of the Vicariate of San José del Amazonas in Peru, Vicariate of Leticia in Colombia, and the Diocese of Alto Solimoes in Brazil, CIMI, the Itinerant Team, missionary project of the CRB, of the Religious Congregations (Marist, Franciscan, Ursuline, Lauritas, Capuchins, OFM, Cónegas and Jesuits) , the Caritas (Brazil, North I, Colombia, Ecuador and Spain) and Ecclesial Red Pan-Amazonian REPAM (axis indigenous peoples axis of Churches in Frontera, axis formation and pastoral methods, communication axis, the axis of international networks, Nationals of Brazil, Colombia and Ecuador, and the executive committee and his team REPAM secretariat). Nearby it was very positive and active presence of Bishops of Leticia and Alto Solimoes during the meeting. Indigenous leaders were present Rio Black / Brazil Arapazo the Baniwa and peoples representing the Foreeia organizations and Umiab, and teachers of the Federal Amazonas Brazilian universities and the State of Amazonas.
During organized tables of dialogue between indigenous leaders and representatives of the Catholic Church around the issues of territory (central theme), culture, indigenous education, challenges the border and partnerships meeting to share the various spiritualities and religious experiences represented by the participants, a joint analysis of the reality of the border region and the Pan highlighting the major social and environmental challenges, guiding principles of the presence and action of the Church with indigenous peoples, and strategies performed action to respond to these challenges.
- Territorial defense against laws that threaten the rights of nations, large infrastructure projects and economic exploitation as hydropower, waterways, roads, mining, extraction of gas, oil and timber, deforestation for enterprises of agricultural monoculture and breeding cattle, as well as address the social impacts of illegal activities such as human trafficking and drug trafficking.
- The challenge of cultural strengthening considering the reproduction of forms of domination, emigration of young, inadequate production practices, economic hardship, loss of use of the mother tongue, and other cultural expressions, changes in daily habits, misuse of technologies, alcoholism, discrimination generally negative presence of some expressions of churches and sects, negative impacts by models of health care and education that do not respect cultural identity.
- The challenge of strengthening alternative life projects before the great economic and political interests, and autonomy of indigenous peoples, this through processes of social and political education.
Directions for Collaboration of the Church / REPAM with Indigenous Peoples
Being a church with a nearby presence, who knows the reality, which includes indigenous peoples,
who walks with communities, which contributes to the conservation and enhancement of culture itself,
which supports the social and political formation, which is space interaction and participation, partner, ally and solidarity,
which is culturally and spiritually incarnate imposed and no longer backs of the people, that is transgressing the oppressive order, with courage and commitment.
a Church with Amazónico face.
JOINT ACTION STRATEGIES
- Create a commission / triple border space to articulate and respond to the major challenges of the territory
- Ensuring the presence of young people in the commissions.
- Send materials and rapporteurs of this meeting.
- Confirm the structure of the commission cheerleader.
- Strengthening and creation of learning processes in public policy, knowledge of legislation which affect them at various levels (local, national and international, protection of indigenous rights (especially after consulting ILO 169), and territorial defense (mega- projects, etc.). know, support and demand the recommendations of international organizations they have made countries in relation to the territory and indigenous peoples.
- Having a collection of national and international legislation to guarantee rights of indigenous peoples
- Encourage and accompany mobilization strategies for the defense of indigenous rights perspective triple border.
- Promote a meeting to discuss strategies on the protection of isolated villages.
- Hold a meeting of peoples divided by borders (Tikuna, Kokama, Matses and Yagua)
- A Network International Communication: parishes, dioceses, vicariates, indigenous organizations, replicating the experience of this encounter between peoples with their local churches
- Promote actions that affect to incorporate the indigenous education system elements of their cultural identity, and strengthen what is already being successful in perspective tiple border. Example: school calendar Community Calendar
- Encourage meetings of indigenous peoples divided by borders (Example Tikuna, Kokama and Yawua).
- Youth Meeting of the three borders to discuss the cultural and identity loss impacts that are affecting (migration, technology, music, production practices, etc.).
- Develop concrete strategies to strengthen traditional health knowledge (traditional medicine) and cultural identity – meeting of indigenous spiritualities respecting cultures
Strengthening own life plans
- Promote economic autonomy of peoples from sustainable continuity of traditions in fishing and hunting to overcome paternalism.
- Encourage, expand and publicize the work proposal classrooms of living (food, life planning, health, etc.) FUCAI.
Tabatinga, June 10, 2016.
Tabatinga, Brazil, 06/19/2016 (REPAM) .- In order to build a common agenda in defense of the Amazon and its peoples, 91 people between indigenous leaders and members of the Catholic Church in the triple border of Brazil, Colombia and Peru, met, convened by the Pan -Amazonian Network Ecclesial -REPAM-, from 7 to 10 June, in the city of Tabatinga, state of Maranhao in Brazil.
Product exchange of information and proposals, not just a few key points for possible common agenda fixed but this meeting also provided many elements to continue building an incarnated in reality Pan-Amazonian church, or as would the Pope Francisco: A Church Amazon face and spirit.
In the Letter of Commitment, made at the end of the Meeting of Indigenous Peoples with REPAM, members of the Catholic Church present undertake: ” To be a church with a nearby presence, who knows the reality, which includes indigenous peoples, walking with communities, which contributes to the conservation and enhancement of culture itself, which supports the social and political formation, which is space for interaction and participation, partner, ally and solidarity, which is culturally and spiritually incarnate and not imposed on the backs of the people, that is transgressing the oppressive order, with courage and commitment. A Church with Amazónico face.”
With regard to the challenges of the complex reality Pan-Amazonian, the meeting noted the need to assume the “defense of territory against laws that threaten the rights of nations, large infrastructure projects and economic exploitation as hydropower, waterways, roads, mining, extraction of gas, oil and timber, deforestation for agricultural enterprises monoculture and cattle breeding, as well as address the social impacts of illegal activities such as human trafficking and drug trafficking.”
Similarly, it is essential to respond to the challenge of “cultural strengthening considering the reproduction of forms of domination, emigration of young, inadequate production practices, economic hardship, loss of use of the mother tongue, and other cultural expressions, changes in daily habits, inappropriate use of technologies, alcoholism, discrimination generally negative presence of some expressions of churches and sects, negative impacts by models of health care and education that do not respect the cultural identity”.Whereupon, Amazonian peoples have the commitment to “strengthen projects of life that are alternative paths to the great economic and political interests and (to strengthen) autonomy of indigenous peoples, through processes of social and political education“.
The meeting of Indigenous Peoples of the triple border with REPAM, established certain criteria and mechanisms for coordination and joint work around some of the key issues addressed. Stressing the creation of a joint committee with the active participation of young leaders. Also boosting training processes in matters of public policy, rights of indigenous peoples, legislation and advocacy strategies at national and international level.
Culturally, the commitment is to promote actions to incorporate the indigenous education systems, elements of their cultural identity, and strengthen what is already successful in the triple border perspective, such as the school and community calendars.
Encourage meetings of indigenous peoples divided by borders (Example Tikuna, Kokama and Yawua). Encourage the youth meetings of the three borders to discuss the cultural and identity loss impacts that are affecting (migration, technology, music, production practices, etc.). Similarly, the development of concrete strategies to strengthen traditional health knowledge (traditional medicine) and cultural identity – meeting of indigenous spiritualities respecting cultures.
Finally, it was stressed that against the consumerist model and the system of predator production, Amazonian peoples must strengthen their own life plans: “To promote the economic empowerment of the people from the continuity of sustainable traditions in fishing and hunting to overcome paternalism. Encourage, expand and publicize the work proposal classrooms of living (food, life planning, health, etc.)”.
They participated Kambeba, Miranha, Kaixana, Kokama, Ticuna, Matis, Mayoruna, Kulina, Kanamari, Marubo, Yagua, Uitoto, Bora and Kichwa peoples. Delegates of the Vicariate of San José del Amazonas in Peru, the Vicariate of Leticia in Colombia, and the Diocese of Alto Solimoes in Brazil, CIMI, the Itinerant Team, missionary project of the CRB, of the Religious Congregations (Marist, Franciscan , Ursuline, Lauritas, Capuchins, OFM, Cónegas and Jesuits), the Caritas (Brazil, North I, Colombia, Ecuador and Spain) and Ecclesial Red Pan-Amazonian REPAM (axes: indigenous Peoples, pastoral methods, human rights, Churches Border, training, international Networks, Communication), National REPAM Brazil, Colombia and Ecuador. It was very positive participation of Bishops of Leticia and Alto Solimoes. Indigenous leaders were present Rio Black / Brazil Arapazo the Baniwa and peoples representing the Foreeia organizations and Umiab, and teachers of the Federal Amazonas Brazilian universities and the State of Amazonas.
The river unites us – Meeting of Indigenous Peoples in the Amazon trapezoid between Brazil, Peru and Colombia
by CARITAS ECUADOR on JUNE 15, 2016
Dialogue with indigenous peoples of the triple frontier of Colombia, Brazil and Peru, which unites the three countries of the Amazon River basin has had many fruits. The territory was the focus of the dialogue, in which they discussed the problems, threats and major challenges for the generation of joints based on a common struggle, a cause that links people, from their particularities, their specificities and identity.
Richard Rubio Condo representative of the Quichua people of Napo in Peru, said we/they cannot be separated, you cannot separate fight, you have to find ways and tools that “Indigenous peoples are connected.”
With regard to culture, they mentioned that you cannot separate the culture of the territory, nor the culture of indigenous education and it is essential for the defense of the territory, the family, as it is where the cultural bases settle. In the cultural issue, urban proximity, spoofing cultural aspects by Westerners, untying the young people, the few formal and informal spaces of transmission and sharing of knowledge, because it has lost the closeness to grandparents and grandmas are factors increased incidence.
To build an Amazonian Church, incarnated and inculturated, it is necessary to think about what is essential to make the internal question of what is meant by land and territory within the Church, how the church and its people live and how and what it will take to accompany the people. the features of the Church that contributes to the care of culture and openly calls for a Church that transgresses the existing order, that does not reproduce the exclusionary and unfair logic that has been recognized.
Indigenous peoples present claim that the Catholic Church can help organize, to put into dialogue, cultivating the value of membership, to generate meeting points where people can organize to articulate, to organize struggles because the people present are urgently taking up joint endeavors to defend their territory. In this framework, it is considered necessary to better articulate the indigenous movement together with the church in the triple border, that includes indigenous movements of the three countries, but also the church of the three countries.
A committee of organization of the three borders, which can take and represent the peoples in Colombia, Peru and Brazil with the aim of being more together, join forces and work on the structure of the three countries was created at the end of the meeting, and the next step may be an organization of trans-right. In this first commission helps to communicate, organize, move each of their bases; and to encourage and accompany mobilization strategies for indigenous rights perspective triple border. Even “often indigenous peoples are damaging our mother earth, we have to apologize and stop blaming others” said Jose Carlos, Aticoya, organization indigenous peoples of Colombia.
Another action to be held in the future, as an agreement of the meeting is a gathering of people divided by the border, such as Tikuna and Cocama people living in the three countries, and a meeting of young tri border.
One priority is the strengthening of educational processes in public policy and knowledge of respective legislation, protection of collective rights, defense of the territory especially in relation to megaprojects.
They suggest that the work of the REPAM can help route the roads and which are relevant joints in the territory and internationally and plans to accompany the life of peoples, to generate proposals on the issue of territory.
In Dialogue Meeting of Indigenous Peoples REPAM held in Tabatinga, brought many signs of hope, a deep and open dialogue, which calls for more dialogue, more listening, more joint work. http://redamazonica.org/2016/06/rio-nos-une-encuentro-pueblos-indigenas-trapecio-amazonico-brasil-peru-colombia/
On the Anniversary of Laudato Si’: For the first time in its history, the Catholic Church issued a year ago, a pastoral letter devoted exclusively to the care of our Sister and Mother Earth
Latin America, 06/14/2016 (REPAM) .- The encyclical “Laudato Si” (Praise Seas), was presented to the world on 18 June 2015. It is a pastoral letter of Pope Francisco, signed on May 15 that same year, in which the Holy Father calls us to defend and take care of our Common Home.
The name of the encyclical was taken from the “Canticle of the Creatures” by Saint Francis of Assisi, where one of its verses says: “Praised be my Lord, through our Sister Mother Earth, who sustains us and governs and produces various fruits with colored flowers and herbs ”
One year after its publication, many activities have been organized in various parts of the world: lectures, panels, debates, lectures, religious celebrations, dialogues with scientists, artistic presentations, broadcasting video, radio programs; but also practical and symbolic acts and gestures such as cleanups, tree planting, recycling activities, care of parks, etc.
It is no wonder, for the first time in its history, the Catholic Church issued a year ago, a pastoral letter devoted exclusively to the care of the sister and mother earth. An encyclical that speaks very clearly of the importance of taking urgent measures to not remain without our Common Home: “This sister cries out for the damage that we cause because of the irresponsible use and abuse of the goods that God has placed in her. We grew up thinking we were the owners and masters authorized to exploit. The violence in the human heart, wounded by sin, is also manifested in the symptoms of disease that notice on the ground, in the water, air and living things. Therefore, among the most abandoned poor and abused, our land is oppressed and devastated our land, “groaning in travail.“”
Pope Francis also states very clearly that it is not applying isolated measures or merely “environmental” approaches, since the human environment and the natural environment are degraded together: “Given the magnitude of the changes, it is no longer possible to find a specific and independent response for each part of the problem. It is essential to find solutions that consider the interactions of natural systems to each other and social systems. No two separate crises, environmental and other social, but a single and complex socio-environmental crisis. The lines for the solution require a comprehensive approach to combat poverty, to restore dignity to the excluded and simultaneously to take care of nature “(LS # 134).
From the Ecclesial Pan-Amazonian Network, REPAM, we invite you to implement each of the proposals and recommendations made by us in this encyclical Pope Francisco. From the smallest things that everyone can implement, such as water care at home and in the community to the implementation of public policies by our governments to prevent deforestation or pollution of the environment; through the urgent need to change our lifestyles, consumption and production.
“We need a new universal solidarity. As the Bishops of South Africa said, “the talent and the involvement of all needed to repair the damage caused by human abuse to the creation of God” .22 We can all work together as instruments of God for the care of creation, each from their culture, their experience, their initiatives and capabilities “LS # 14).
As REPAM, with Pope Francisco, also summoned to learn from our indigenous peoples, they teach us that it is possible another life, another type of relationship with Mother Earth: “For them, the land is not an economic good, but the gift of God and the ancestors resting on it, a sacred space with which they/all need to interact to sustain their identity and values. When they remain in their territories, they are precisely the ones who are the best caregivers. However, in various parts of the world they are under pressure to abandon their lands to extractive and agricultural projects that do not pay attention to the degradation of nature and culture.”(LS # 146)
On this first anniversary of the encyclical, we encourage all to continue spreading the content of “Laudato Si” . Here you can view and download the full text of the encyclical . You can also listen in a radio dramatized version in which we can listen to St. Francis of Assisi, the Pope Francisco and many human voices and nature helping us to understand the need and urgency of the care of our common house.