NO TO THE CONSULTATION, YES TO THE CONSENT

NO TO THE CONSULTATION, YES TO THE CONSENT.

The principle of implementing its own vision and conception of development is underpinning the Universal Declaration of the Rights of Indigenous Peoples at the famous right to consultation is only appropriate for those who can declare the same due to be equal peoples, but also rural communities originate, as are the peoples of the Amazon, are different people now in power, because the difference is that we the peoples of the Andean Zone and the Amazon, we are not represented either in the current Congress or the next to be sworn in July 2011 a new period of government, since this representation has arisen a system of government and society with which native peoples are not compatible with its history and form of organization, even in the historical development of the same. It holds the same philosophy that sees the world, so that the organization of our people reflects a philosophy that has developed in our country through centuries of contemplation and harmony with nature, with no nicks, not degrade, no disappear, so do not share the same objectives and the same hopes, except that we respect our lifestyles, our culture, our cultures and to halt the mental colonization that do the same in our territories soldiers from a philosophy has given rise to chaos and misery in the world. For it is the inalienable right of self-determination and therefore the query does not fit here, if not consent, because the query only be if we were equal to those peoples who came to receive hospitality from us, but their children and children their children have taken over our territories mercy as they improve our conditions of poverty and misery.

In recent events that have happened in the city of Puno with our brothers of the Aymara nation, and I say Aymara nation, they are different from other members of any group in this country called Peru territorial demarcation, but only recognized as distinguishing those who come from outside this territory, this referring to their ancestors when it comes to the Aymara nation, they are, they have a language that distinguishes them from others, have a worldview that is different from that of other peoples apart with a spirituality that has resisted all invasions ethnocidal of different religious sects like the Jehovah's Witnesses, Adventists different coats that have come with large luggage even for the most blatant handouts, in order to make its cultural genocide but have not made as if they have achieved in the Andean peoples from the north, where they have been committing their crimes cultural ethnocide.

Then the Aymara people and nation is different, so it is necessary to respect their feelings about anti mining, since there really has not helped anything to solve their problems more serious than even the state has to resort to its coffers to solve the problem of cold spell that occurs in the months of July and August and large mining companies do not give hot water to the communities of Aymara people, then what is the gain for the Aymara people, so they must decide what to do with their land, that other people can not do, since the five centuries of cultural genocide that has permeated the West with its services and philosophy, we have become the pariahs of the world that does not realize anything if they violate many times, the north Indian for example will not say anything, just say that the gringo continues to violate. The Indian and Indian San Román Acuña is a case in point.



Túpac Isaac II
Juan Esteban Yupanqui Villalobos
http://juanestebanyupanqui.blogspot.com

SYNDROME OF THE SHEEP Mestizo

For many years I have been visiting my country, to know and give a sense to my life, and in that journey I have felt the idiosyncrasies of different peoples, its people. As they behave. And it has helped me to conceive and have an idea of ​​how they think and what their true worldview. In the bustle I have found that the more the resistance of a people to the invasion of western alienation and more stubborn resistance. The values ​​that politicians talk so much about education, they remain more intact in the community or people.

When the values ​​are lost as the culture, customs and even the form of social organization, the community loses its horizon and begins to act like a Westerner and installed greed as the main element of social improvement, not in your community if not entry into Western society. But this does not mean that they enter Westernized progress of science, on the contrary, when they enter the values ​​of Western society is when the community loses its identity and gets a new identity that is not theirs and even adopts poses and ideological views and his philosophy of life. In adopting the philosophy that it does to justify the loss of values ​​which he held before when your community was in use in some communities due to the problems raised by the entry of western pathology, makes use of the two paradigms of life, but only to justify his errors and mistakes, as well as to hide behind their lack of commitments in both paradigms. Apparently it does to survive, but not, if you have the image of West as good and that will allow you to move up in a Creole nation where the Western paradigm and its economic and political system can not be changed and you have accept or do not enter and do not enter if you are invisible to the rest. Then we wonder why this spiritual condition? We believe that the mestizo, has a fear of invisibility. For the Indians, are invisible to all the Creole society, never participate in major decisions, even in them relating to their own territory, and if they want to make their own decisions are none, for it even have an army composed by Indians themselves who attack their own brothers, but have also lost their status and identity of indigenous people. In losing their indigenous identity, they lose their relationship with their siblings and see them as enemies, do support the arguments of White or Creole. Also contributes to this religion, as an alienating, that allows you to plot to enslave another.



With this we can put two cases of community relations and behavior that have allowed us to draw conclusions and the basis for taking these few assumptions: The first is my last year stay in the community of Mollepata, where little by little same community was integrating and accepting me. Chosen as one more of their community. The activities were done communally and was always taken into account for all of them and not attend. Such is the case of the communal dining room where food is prepared of the entire community, which had almost an almost symbolic contribution because, as I planted and had no plot, they mentioned that my contribution was symbolic, since only Being in the community and teach their children was more than enough. Community by integrating within it gave me the task of advising on relationships with local state authorities Creole, if if were developed around the inclusion as a member of it. Such is the case, for example if you had to go, they made me to do various assignments in the capital of the province, one after making the assignments, they returned the courtesy by inviting me to their homes forever, either as a picnic lunch or dinner in the evening, as well as keeping me in mind when they killed an animal, was the first to be considered to give myself a serving of meat or sometimes roast in pan. Also at night we would gather every night to talk with the community in long hours of conversation, where they asked, but also related their experiences and communal stories. Needless to say at parties, had a unique respect, as they knew they did not take any kind of liquor to intoxicated knew respect my decision and I never demanded to participate. When I went out to walk the woods and could see someone greeted him and they answered the salute with great courtesy. So much so that when he finished the year with very nostalgic goodbye to me, giving me a number of gifts, food and other goods they make, such as the famous clay pots, made me curious I gave a gift of pure clay pan that I keep with all my love because I gave it the oldest of the settlers who still has the technique of his ancestors.

At the opposite turned out a year after my stay in Mollepata in an indigenous community called the Hospital, but has nothing hospitality. All I see color of money and if a stranger arrives, believe it is a piggy bank to be exploited. As for my advanced state of health I can almost not walk, I have to use proper shoes, asked them to provide me with a mule to carry me, I almost fell down when I was told the price, so choose to move to standing walking nearly three hours to reach a bus stop so we can move to the capital of the province, I do not stay there, as prices for my food is more expensive than in the capital of the department, almost comparable to the price charged for food in the capital of the republic. No member of the community does a disservice, if not payment for services you do. And the sleeping conditions are bad and climate are the gild the pill, but what stands out is that there in this community's religious sects where they have entered with force, destroying all traces of community and values indigenous peoples and this is one reason, to destroy the identity of the community, they have been installed and plunder the riches of our communities. When the villagers have realized they can not respond to attacks because they can not answer, having lost its values ​​and identity. Having all this is impossible to answer, for not having valid arguments that allow them to cohere as a community.



Túpac Isaac II.
Juan Esteban Yupanqui Villalobos.
http://juanestebanyupanqui.blogspot.com