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Regional Report on Violation of Human Rights in the Panamzonian Weaving Networks of Resistance and Struggle in Colombia, Brazil, Ecuador, Peru and Bolivia

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Regional Report on Violation of Human Rights in the Panamzonian Weaving Networks of Resistance and Struggle in Colombia, Brazil, Ecuador, Peru and Bolivia Regional Report on violation of Human Rights in the Panamzonian Weaving networks of resistance and struggle in Colombia, Brazil, Ecuador, Peru and Bolivia Regional report on the violation of Human Rights in the Panamazonía 1 2 Regional report on the violation of Human Rights in the Panamazonía Regional Report on violation of Human Rights in the Panamzonian Weaving networks of resistance and struggle in Colombia, Brazil, Ecuador, Peru and Bolivia Regional report on the violation of Human Rights in the Panamazonía 3 Amazonian for Anthropology and Practical Application - CAAAP Perú Land Ministry of the Vicarate of Yurimaguas Perú Caritas Bolivia Caritas Ecuador Amazonian Community Cóndor Mirador-CASCOMI. Ecuador Apostolic Vicariate of Aguarico. Ecuador Indigenist Missionary Council. CIMI Brasil Justiça nos Trilhos - Brasil Colombian Southeastern Regional socio-pastoral Program Vicariate of the South - Diocese of Florencia. Caquetá Colombia Coordination: Executive Secretariat REPAM Cooperation, editing and compliation: Francis Andrade Navarrete ( Executive Secretariat REPAM) y Sonia Olea Ferraras (Cáritas Spain) Traslated by: Patricia Posso – Thomas Polanski Printed and published: January 2019 4 Regional report on the violation of Human Rights in the Panamazonía Index Report Presentation 7 Chapter 1. 11 1.1 Introduction: Violation of Human Rights in the Amazon 11 Region. 1.2 Methodology of the analysis of reality 13 Chapter 2 16 Violation of Human Rights in farming, riverside 16 and indigenous communities: 13 realities that have a bolivian, brazilian, peruvian, colombian and ecuadorian amazonian complexion. 2. 1. Violation of the Human Right to Self determination, as a 17 core principle in the exercise of their collective rights: 2.1.1. Awajún Wampis People – Amazon region Peru 22 2.1.2. Tagaheri Taromenani People – Amazon region Ecuador 41 2.1.3. Yaminawa People – Brazil. 49 2.1.4. Indígenous People in the TIPNIS – Bolivia 74 2.1.5. Munduruku People - Brazil 90 2. 2 Violation of the Human Right to Identity: 111 Rural and Native: 2.2.1.Rural and native identity, food sovereignty and autonomy 115 in the Colombian Southeast, “Vereda Chaparrito” 2.2.2. Violation of the Human Rights in the other Amazonian 131 Communities: River-dwellers (Yurimaguas – Perú) Indígenous: 155 Regional report on the violation of Human Rights in the Panamazonía 5 2.2.3. Yanomani People – Amazon region Brazil 171 2.2.4. Indígenous People in the Maridi National Park (Pilón Laja Reserve ) - Bolivia 2.3 Violation of the Human Right to defend their rights 184 and to not be considered as a crime when taking such action. 2.3.1. Infringement and violation of the Human Rights in 188 the socio-environmental conflict in the Municipalities of Morelia and Valparaiso - Caquetá Amazon region in Colombia 2.4 Violation of the Human Right to have water: 216 2.4.1. Kukama Peoples – Amazon region Peru. 221 2.5 Violation of the Human Right to its own habitat: 237 2.5.1. Tundayme Community - Ecuador 242 2.5.2. Buriticupú Communities - Brazil 260 Chapter 3. 277 Conclusions and Proposals Bibliography 285 6 Regional report on the violation of Human Rights in the Panamazonía Presentation The Pan-Amazonian Ecclesial Network (REPAM), which is a structure that is duly endorsed and co- founded by the regional institutions of the Catholic Church: CELAM ( Latin American Episcopal Conference), the CNBB (National Conference of Bishops of Brazil and its Ama- zonian Commission), the CLAR (Latin America and Caribbean Confederation of Religious Men And Women), the Latin America and the Caribbean, Cáritas International, and of Epis- copal Conferences, the Conference of National Religious Men And Women, with the back- ing of the Vatican Dicastery for Human Integral Development. The REPAM brings together various references of the Catholic Church and other groups and people of good will, that work, among other many things, giving support and working in the integral defense of the territories, giving support to vulnerable groups (special attention to the indigenous peoples and farmers) and of their rights. The REPAM aims to work on the 9 countries (Bolivia, Brazil, Colombia, Ecuador, Guyana, Perú, Surinam y Venezuela, and the French Guyana as an overseas territory) and the Pan- Amazonian region. We are working together with a diversity of organizations and territorial institutions, ecclesial structures and international networks that have experience in Human Rights and Advocacy and also with the cooperation of the Catholic Universities and other similar institutions in the region. The REPAM was founded in 2014 together with Pope Francis´s socio-environmental en- cyclical “Laudato Si” on taking care of our common house. And this is from where, the REPAM, wishes to match its vocation to a close cooperation and to the giving of direct sup- port and promotion of the Amazonian peoples and ecclesial organizations, to strengthen the efforts in the integral defense of this territory and the defense of its multiple actors who are criminalized or threatened from a perspective of Human Rights and the Social Doctrine of the Church. We want, mainly, to motivate a deep reconciliation of the human spirit. We are living in a time of contradictions and of one of the most determinant breakthroughs to explain fragmented reality as humankind is, the struggle between the ones who put their hopes in Regional report on the violation of Human Rights in the Panamazonía 7 a power greater than us (beyond this world) and the ones that trust absolutely and in an autonomous way, in human capacity to make this world a perfect place. With all this in mind, we feel a call to go back to a principle of convergence so both points of view, together and integrated, would be an spiritual impulse, and will contribute to a trans- formation that will raise the sense of life. The complex dialogue, but so many times fertile, between the fundamental principles of Christianity and the foundations that support the premises of human rights, requires a per- spective complementarity beyond the postures that prevent closeness. The love for others, that starts with valuing him/her and craves for his dignity, supports itself in the principle of mercy. Pope Francis expresses it in the “Misericordiae Vultus”Bull, (the face of mercy) of 2015, in which he calls us to: “ Let´s open our eyes to look at the misery of the world, the wounds of our brothers and sisters deprived from dignity and let´s be generous enough to listen to their cry for help. That our hands shake theirs and get closer so they would feel the warmth of our presence, of our friend- ship and brotherhood. So that their claim turns into ours and together we would break the wall of indifference… ” (MV No.15). We are called to be fellow human beings if we want to build a different society; where the unequal and where the Human, universal, inalienable, independent, and indivisible Rights proposals´are consolidated, and where, for the ones that believe, must be based on the principle of acceptance and love for others: “I have come to give you life, an abundant life” (Jn. 10, 10). “ That is why the church values mankind and fights for its rights, for their liberty, for their dignity. This is an authentic fight of the Church, while hu- man rights are infringed… the church feels persecuted, fells unconfortable. Because the church (…) can not allow the image of God being stepped on by others…” (Beato Óscar Romero. 1977). That is why the REPAM and its Human Rights axle has as an objective to turn into a platform to work coordinately, structuring processes in which the owners of the territories are the ones that demand their rights, and we go along with them in their searches and struggles. In such a way, the REPAM acts as a force articulator to connect the working structures between ter- ritory and the ones that impact on a regional and international basis. Therefore, the REPAM has created a School which specializes in the”promoting, defense and demanding of the Human Rights in the Pan-amazonian region”, that is the result of a deep discernment that starts with the listening to the screams and hopes of reality, to really get into this reality, to adopt a ecclesial story with lights and shadows, staying there with the 8 Regional report on the violation of Human Rights in the Panamazonía ones that suffer the impacts of this world system that cannot stand it any more and that pro- duces more and more disposable people every time, to repeat what he the Pope points out. This school has been promoted and coordinated, since its first edition, by the Executive Secretariat of REPAM, in coordination with the Human Rights axle and is the result of the efforts of different structures as: Missionary Indigenous Council (CIMI), Missionary Itinerant Team, the Amazonian Anthropological and Practical Application Center (CAAAP), Caritas Ecuador, Caritas Spain, the Human Right Center of the Catholic University of Ecuador, spe- cial advisors (DPLF) the InterAmerican Commission on Human Rights –CIDH-),and other structures, international church web (congregations, universities, Episcopal Conferences, the UN Permanent Mission of the Holy See, specialized agents and centers), in Washington, New York and Europe. And, in its second edition, we will have the support of social centers and universities that work on the Pan-Amazonian reality. Nevertheless, the essential work has been done by the territories themselves, (13 territo- ries participated in the First Edition Of Our School that supports this evidence) who have par- ticipated in the formation processes, reply, document registry, and international incidence actions, each one at its own pace according to their reality, possibilities, and support of the of the local instances of the REPAM. They are the authors of this important report that has been integrated and put together by the Executive Secretariat of REPAM and its Human Rights axle, and specially by Caritas Spain, who we deeply thank.
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