Protecting Shipibo Territory

"During the past 40 years, close to 20 percent of the Amazon rain forest has been cut down - more than in all the previous 450 years since European colonization began."*

Yet, the Shipibo have sustainably managed their forests for many generations. However, an aggressive program of Amazonian "development" has been promoted during the past 50 years, which has fragmented Shipibo territory by the incursion of non-indigenous colonists, government "development" projects, and foreign corporations exploiting the land by logging, hydrocarbon extraction, and industrial-scale agriculture. However, protecting indigenous land rights has come to the forefront in their struggles for self-determination as the Peruvian government continues to open up the farthest reaches of the Amazon basin for oil exploration and other extractive enterprises.

Below: This map, originally created by the Instituto del Bien Comun and given to a Village Earth representative by AIDESEP, shows indigenous communities, protected areas, and oil concessions in Peru.

Protection and defense of indigenous territory was decided as the most important focus area out of their plan for self-determination of the region's indigenous inhabitants from the last Village Earth-Shipibo regional workshop.

To aid the Shipibo in the protection and defense of their territory, Village Earth created map books of the region using GIS layers of the native titled communities (as provided by the Sistema de Informacion sobre Comunidades Nativas de la Amazonia Peruana [SICNA] of the Instituto del Bien Comun [IBC]) and colonist settlements overlaid onto satellite images. Satellite images are an interesting mapping medium because they show vegetation cover, as well as land degradation based on the light reflected from different vegetation or soil types.

Below: A Village Earth program coordinator conducting a mapping workshop in one Shipibo community in Masisea district.

As well, Village Earth held a Geographic Positioning System (GPS) workshop and gave hand held GPS units to Shipibo leaders so they can continue to use the technology to protect their lands.

After the Village Earth mapping workshops, two Shipibo communities have begun the process of increasing their legally-titled land in order to protect more forest from outside exploitation, as well as remove illegally settled non-indigenous colonists using their new map books and GPS points. Shipibo jefes (chiefs) even asked a Village Earth representative to attend meetings with them at the local AIDESEP and Defensoria del Pueblo offices in Pucallpa - local NGOs that work to protect and defend indigenous rights in Peru. We, accompanied by reps from Defensoria del Pueblo, then attended meetings with the local Ministry of Agriculture in Pucallpa, the branch of government that deals with indigenous land titling.

As well, these Village Earth initiatives have increased intercommunity cooperation and participants in the workshops now have a greater consciousness of their geography.

Empowering indigenous peoples by providing the training and materials to use geographic technology, in turn, allows for self-determination of their way of life - since their land and resources are inextricably linked with their culture, economy, and physical health.

Issues of land and territory will be a hot topic throughout the Indigenous Tribunal being held in June of this year. This will be a seminal event in mobilizing and organizing their communities to better protect their land and resources. The outcome of this Indigenous Tribunal will be to form a grassroots, indigenous organization in the region to direct their own path to self-determination which includes forming an indigenous working group on environmental conservation.

Thousands of hectares of highly biodiverse forest and the accompanying watershed have the potential to be protected the indigenous inhabitants taking a stand against the market forces of globalization.

*Wallace, Scott. "Last of the Amazon" in National Geographic. January 2007.

Oil Companies to Begin Drilling in Masisea

Above: This map shows the different exploration and exploitation blocks leased out by the Peruvian government to the oil companies.

Below: A view of the proposed drilling area as seen from satellite images.

The Shipibo expressed their grave concern about the exploitation of Block 114 which is home to dozens of Shipibo and other indigenous communities. Not only are the communities living within the confines of Block 114 worried, but also those downstream because of the expected water contamination from the oil sites.

PanAndean Resources has purchased the rights to Block 114 and is expected to begin drilling in 2008.

Pan Andean Resources is headquartered in Dublin, Ireland. Here is an excerpt from their website:

"Block 114 located in Central Peru: 1.85 million acres;
At least 10 anticline structures identified in Block:
Estimated oil resources in block: 400 millions Barrels; API of oil: 30 – 35°;
Easy river access to refineries. Exploration commenced Q3 2006.
First phase involves reprocessing and interpretation of 500 kilometres of seismic followed by 150 kilometres of new seismic and one well.
Technical and environmental work in progress on Rio Caco structure.
Drilling up to 3 wells on Rio Caco to be completed by April 2008.
Block 114, located in the Ucayali Sub Andean Basin, north of the world-class Camisea gas-condensate field, with proven and probable reserves in the range of 15 TCF of natural gas and 600 million barrels of condensate. Block 114 is located to the south of important oil and gas fields such as Maquia, Aguas Calientes and Aguaytia. The immediate focus will be on confirmation and production drilling of the Rio Caco Structure. Potential recoverable reserves are in the range of 90 million barrels. Production would reach 30,000 barrels per day in 2012. The Work Plan will be to carry out the required Environmental Impact and Technical Evaluation work, in order to be drilling the Rio Caco confirmation well beginning in August-September 2007. Should that well be successful, three additional wells would be drilled as soon as practical and production would be flowing beginning in March-April 2008."

There is no mention of the thousands of indigenous people that inhabit the region, nor the possible consequences to the health of the world's largest remaining tropical forest, nor to the world's largest watershed.

According to Peruvian Law: "The Organic Law for Hydrocarbons, Law N° 26221, was enacted on August 19, 1993, coming into effect on November 18, 1993. Such norm was modified by Law No. 26734 as of December 30 1996, No. 26817 as of June 23, 1997, and Law No. 27343 as of September 01, 2000, No. 27377 as of December 06, and Law No. 27391 as of December 29, 2000. This norm, which is intended to foster the investments in fuel resource exploration and exploitation activities, created PERUPETRO S.A. as a Private Law State Company of the Energy and Mining Sector.

Considering such law, the Government promotes the development of Fuel Resource activities based on the free competition and access to the economic activity, guaranteeing the juridical stability of the contracts according to provisions set forth in article 62° of the Constitution of Peru.Likewise, it guarantees the Contractors the stability of the taxation and foreign exchange regimes in force to the date of the signing of the contract.

Law No. 26221 sets that Fuel Resources exploration and exploitation activities will be carried out under the form of License Contracts as well as Service Agreements or other contract modalities authorized by the Ministry of Energy and Mining, and governed by the Private Law, and which after being approved and signed, may only be modified according to a written agreement signed by both parties. Likewise, any modification must be approved by Supreme Decree." (Source: PeruPetro.com)

However, also according to Article 89 of the Peruvian Constitution:

"Rural and Native Communities are legally recognized and enjoy legal status. They are autonomous in terms of their organization, communal working, use and free disposal of their land, as well as economically and administratively within the framework established by law. Ownership of their land is imprescriptible except in the case of abandonment described in the preceding article. The government respects the cultural identity of the Rural and Native Communities."

Although indigenous communities are given the legal titles to their land, their is little protection afforded to these communities under Peruvian law against foreign companies contaminating their watersheds and destroying their forests.

According to the International Labour Organization's Convention (No. 169) concerning Indigenous and Tribal peoples in Independent Countries:

Article 15

1. The rights of the peoples concerned to the natural resources pertaining to their lands shall be specially safeguarded. These rights include the right of these peoples to participate in the use, management and conservation of these resources.

2. In cases in which the State retains the ownership of mineral or sub-surface resources or rights to other resources pertaining to lands, governments shall establish or maintain procedures through which they shall consult these peoples, with a view to ascertaining whether and to what degree their interests would be prejudiced, before undertaking or permitting any programmes for the exploration or exploitation of such resources pertaining to their lands. The peoples concerned shall wherever possible participate in the benefits of such activities, and shall receive fair compensation for any damages which they may sustain as a result of such activities.

For more information about the destruction caused to the environment and indigenous communities by oil companies, check out Amazon Watch and Oilwatch. There are hundreds of resources available on the internet documenting the destruction to the world's indigenous and other marginalized communities and their environments around the world by oil companies.

No matter how environmentally-friendly these oil companies claim to be, it is impossible to extract oil in such a fragile environment without damaging the ecological integrity of the region.

The Shipibo depend upon their rivers and forests for their subsistence and livelihoods. Their economy, culture, and health depend upon their access to healthy ecosystems.

Village Earth is working with communities to help them protect and defend their territories and environments.

What can you do to help?

• You can donate to Village Earth's efforts to help protect indigenous land in the Peruvian Amazon.
• Lessen your dependence on oil and oil-based products. In the global market economy, only when demand for oil drops will drilling cease. Therefore, the future lies in YOUR hands.
• Write to these companies and let them know that you disapprove of drilling for oil on or near indigenous lands in the ecologically-fragile Amazon region:
  
  Dr. John Teeling
  Pan Andean Resources
  162, Clontarf Road
  Dublin 3
  Ireland
  
  
  Below: The indigenous people of Masisea are learning to use GPS through a Village Earth initiative, so that they can monitor their lands and borders.
  

Village Earth/ EWB Partnership

Above: The people of Santa Rosa de Dinamarca and Village Earth representative, Kristina Pearson, dancing in the Umisha Festival. Kristina met with the community in February 2007 to begin project preparations.

The Engineers Without Borders (EWB) University of Colorado chapter made the original visit to the Ucayali Region with Village Earth in 2006. They participated in the January 2006 regional workshop and documentary film production. They also offered their services to the Shipibo.

One Shipibo community, Santa Rosa de Dinamarca in Masisea District, took the initiative and submitted a project application for a clean water project in their community. The Fort Collins Professional Chapter of EWB agreed to take on this project. We are very excited to work together and it is great that we are both based in Fort Collins allowing us to meet periodically to discuss project planning.

Santa Rosa de Dinamarca like many Shipibo communities is suffering from lack of clean drinking water. Wells have been installed, however, half are not currently functioning. The present situation reflects the past disconnect between non-governmental organizations (NGOs), funding agencies, and Shipibo communities. The Shipibo complained to us that NGOs came and installed wells in their communities using a design from somewhere else. Therefore, the wells do not function properly in their tropical rainforest environment. This shows the importance of building off local, indigenous knowledge and how local environmental conditions are an essential consideration before taking on any project. As well, local people were not trained in how to install or maintain these wells themselves, so when they break down they remain dormant and unrepaired.

Before the wells, Shipibo communities obtained their water from the rivers and lakes surrounding their communities. However with the increase in pollution from upstream, these water sources became highly contaminated. Population centers upstream dump their waste, there is contamination from oil exploitation, and increased sedimentation from logging have all polluted the watershed making the water unsafe for consumption. However, since their wells are not very deep (10 meters at the most) it is most likely that the water in the wells is actually connected to the rest of the contaminated watershed. Therefore, EWB is going to look into the possibility of digging deeper to reach the pure, clean water aquifers.

Below: The community's watershed

Parasites and other gastrointestinal illnesses are a problem especially for children in this community because of the lack of clean water. Clean water is an essential part of creating sustainable, healthy human communities. Only when people have the basic necessities of life covered (clean water, food security, clothing, shelter) can they begin to take their own self-determination seriously and work for a better future.

Below: Young Shipibo girl from Santa Rosa de Dinamarca

Village Earth and Engineers Without Borders are excited about our partnership and will be visiting the region for an assessment trip immediately following the Indigenous Tribunal event in late June. Village Earth will continue to empower communities to direct their own "development" processes. EWB will be assessing the local situation and doing topographic surveys in order to better understand the local environment, as well as assess community wants and needs.

There is a lot of potential for future collaborations between Village Earth, EWB, and the Shipibo people to be working with all communities in need in such projects as sanitation, construction, fishfarming, and survey work to help out with land issues.

If you are interested in supporting this project, contributions can be made through Village Earth or you can attend EWB's first fundraising event on April 27. For more information, check out the EWB Fort Collins Professional Chapter's project website.

Above: The Umisha Festival in Santa Rosa de Dinamarca.

Indigenous Summit Demands Dignity

Reposted from: Upside Down World
Written by Marc Becker

Continental Summit of Indigenous Peoples Meets in Guatemala

Thousands of Indigenous peoples from 24 countries gathered in Guatemala on March 26 for the Third Continental Summit of Indigenous Peoples and Nationalities of Abya Yala. After U.S. President George W. Bush visited the country two weeks earlier during his contentious "diplomatic" tour of Latin America, Maya priests cleansed the site of his "bad spirits" in preparation for the summit.

The week-long summit was held in Iximché, a sacred Maya site and main city of the Kaqchikel Maya people. The first day dawned bright and sunny. In Tecpán, a nearby town where many of the delegates to the summit were housed with local families, organizers gathered in the main plaza and exploded fireworks to celebrate the beginning of the meetings. In the early morning light, delegates crowded on buses to travel the four kilometers up to the Iximché ceremonial site. Nestled in a plaza among the pyramids, Maya leaders led the group in a spiritual ceremony as the sun peeked over the horizon. On subsequent days, people from the North, South, and Central America all took their turns with the opening ceremonies.

After the ceremonies, delegates descended to the entrance of the archaeological site for breakfast (well organized in a communitarian and solidarity style) and the inauguration of the summit under a huge tent set up for this purpose. A Maya elder cleansed the speaker’s table with incense before the presentations began. Despite this cosmological framing, the summit’s discussions focused primarily on economic and political rather than cultural issues. The summit’s slogan "from resistance to power" captured the spirit of the event. It is not enough to resist oppression, but Indigenous peoples need to present concrete and positive alternatives to make a better and more inclusive world.The summit’s ideological orientation was apparent from the inaugural panel onward. After Tecpán’s mayor welcomed delegates to Iximché, Ecuadorian Indigenous activist and Continental Council member Blanca Chancoso called for Indigenous peoples to be treated as citizens and members of a democracy. She rejected war making, militarization, and free trade pacts.

"Our world is not for sale," she declared. "Bush is not welcome here. We want, instead, people who support life. Yes to life. Imperialism and capitalism has left us with a historic debt, and they owe us for this debt."

She emphasized the importance of people creating alternatives to the current system.

Joel Suárez from the Americas Social Forum was also present to announce that the Third Americas Social Forum will be held in Guatemala in 2008. For it to be successful, Suárez emphasized, the forum must have an Indigenous and female face. He called on delegates to support the forum.

Indigenous Peoples and Nation-States

Three plenary panels with invited speakers framed the discussions of the summit’s theme of moving from resistance to power. The panels examined relations between Indigenous peoples and nation-states, territory and natural resources, and Indigenous governments.Irma Alicia Velásquez Nimatuj from Guatemala pointed to a gap between Indigenous political understandings and the technical skills necessary to achieve those visions. In particular, Indigenous leaders need better training in economics and international law. But this does not mean borrowing solutions from the outside world.

"There are no recipes for success," Velásquez emphasized. "We need to make up our own alternatives."Bolivia's foreign relations minister David Choquehuanca argued that we should not rebuild current states, but dream and create new ones.

"Our minds are colonized," he stated, "but not our hearts. It is time to listen to our hearts, because this is what builds resistance."

Development plans look for a better life, but this results in inequality. Indigenous peoples, instead, look to how to live well (vivir bien). Choquehuanca emphasized the need to look for a culture of life.

Rodolfo Pocop from the Guatemalan organization Waqib' Kej argued that we need a new word for the term "resources" because it reflects a mercantilist concept foreign to Indigenous cosmology. He suggested using instead "mother earth" because if we don’t live in harmony with the earth we will not have life.

Isaac Avalos, secretary general of the Confederación Sindical Única de Trabajadores Campesinos de Bolivia (CSUTCB), picked up on this concept, suggesting that we should not talk about land but territory because it is a much broader term that includes everything–land, air, water, petroleum, gas, etc. Following along with this symbolism, we must take care of the earth as our mother so that it can continue to provide a future for its children. The discussions led the gathered delegates to advocate for very practical and concrete actions, such as drinking local water and boycotting Coca-Cola.

Following the panels, delegates broke into working groups that focused on a variety of themes including self-determination, intellectual property rights, identity and cosmology, globalization, and Indigenous justice systems. While public events were often filled with discourses long on rhetoric, the workshops provided a venue for substantive and concrete proposals.

Women

Inclusion and equality are expressed values that have long run through many Indigenous communities and organizations. Nevertheless, aspects of the dominant culture’s inequalities surfaced throughout the summit, most visibly apparent in gender inequalities. Women participated actively and massively throughout the summit. But while organizers made honorable attempts at equality on the plenary panels, men still outnumbered women by about three to one at the speakers’ tables. The imbalance became even more notable during discussion periods during which there were about ten men for every woman who approached the mike. Finally, a woman from Peru rose to note that men always dominate these conversations. "We need parity," she demanded, "both individually and collectively."

Declaration of Iximché

The most visible and immediate outcome of the summit was the Declaration of Iximché (available in Spanish and English on the summit’s website http://www.cumbrecontinentalindigena.org/). It is a strong statement that condemns the U.S. government’s militaristic and imperialistic policies, and calls for respect for human rights, territory, and self-determination. It ratified an ancestral right to territory and common resources of the mother earth, rejected free trade pacts, condemned the construction of a wall between Mexico and the United States, and called for the legalization of coca leaves.

For an Indigenous summit, the declaration is perhaps notable for its lack of explicit ethnic discourse. Instead, it spoke of struggles against neoliberalism and for food sovereignty. On one hand, this pointed to the Indigenous movement’s alignment with broader popular struggles in the Americas. On the other, it demonstrated a maturation of Indigenous ideologies that permeate throughout the human experience. Political and economic rights were focused through a lens of Indigenous identity, with a focus on concrete and pragmatic actions. For example, in justifying the declaration’s condemnation of a the construction of a wall on the United States/Mexico border, Tonatierra’s Tupac Enrique Acosta declared that nowhere in the Americas could Indigenous peoples be considered immigrants because colonial borders were imposed from the outside.

The declaration endorsed the candidacy of Bolivia’s Indigenous president Evo Morales for the Nobel Peace Prize. Morales was widely cheered at the summit. Initial plans called for him to attend the summit’s closing rally, but ongoing political tensions in Bolivia prevented him from traveling to Guatemala. Instead, he sent a letter that read, "After more than 500 years of oppression and domination, they have not been able to eliminate us. Here we are alive and united with nature. Today we resist to recuperate together our sovereignty."

Morales’ reception was in notable contrast to Guatemala’s own 1992 Noble Peace Prize winner Rigoberta Menchú who is currently making a bid for the presidency of that country. She did not appear at the summit, nor did she send a message. A delegate’s proposal to include support for her presidential aspirations in the declaration was loudly rejected. Some justified this exclusion as a reluctance to become involved in the internal politics of a country. What it perhaps more accurately reflected, however, was the messy contradictions of aspiring to exactly what the summit’s theme advocated: political power. Menchú continues to enjoy more support outside of Guatemala than within, with some of the choices she has made for political alliances being unpopular among her base. The refusal to support her candidacy was the most visible fractionalization at the summit.Integration of Indigenous MovementsIn order to build toward the integration of a continental Indigenous movement, organizers called for regional coordinating committees in Central and North America similar to South America’s Coordinating Body for the Indigenous Organizations of the Amazon Basin (COICA) and the Andean Coordinating Body of Indigenous Organizations that was formed last year. Delegates also agreed to establish a Continental Coordinating body for Nationalities and Indigenous Peoples of the Americas. The body will allow exchange of ideas about quality of life and the movement against neoliberal trade policy.

The final item of business at the closing session was the location for the next meeting. The first summit was held in Mexico in 2000 and the second in Ecuador in 2004. Organizers requested that proposals be done by region not country, and proposed that the next logical location would be either southern South America or the North. No proposal was forthcoming from the North, but Argentina proposed the Chilean side of the triple Peru/Bolivia/Chile border in 2009. Justification for the location including supporting socialist president Michelle Bachelet to lead Chile out of the shadow of the Pinochet dictatorship, and the lingering issue of Bolivia’s outlet to the sea.

The continental coordinating committee will be based in Chile to help organize the next summit. The idea of a continental Indigenous organization did not seem to inspire a good deal of enthusiasm among the assembled delegates, although when it came to a vote only three delegates indicated their opposition. Perhaps delegates recognized the value of international meetings but believed that the most important work would happen locally in their own communities. Regional Indigenous organizations in Latin America have a history of being subject to external co-optation and internal divisions, which naturally makes some activists hesitant to create another such supra-natural organization. Nevertheless, no one publicly questioned the wisdom of forming more regional coordinating bodies.

Despite these persistent concerns and other divisions that occasionally surfaced, the level of energy and optimism at the summit was high. The week closed with three marches that converged in a rally in Guatemala City’s main plaza, symbolically representing the unification of Indigenous struggles across the Americas. In the dimming light, organizers launched three hot air balloons, two with the rainbow colors of the Indigenous flag. As delegates slowly dispersed, a remaining determined group of activists danced in a circle waving Indigenous flags as a Bolivian tune "Somos Más" (we are more) blasted on the sound system. An almost full moon hung over the national palace. The week-long summit ended on a high note. The meeting seemed to have built a lot of positive energy. Discussions reflected a deepening and broadening of concerns and strategies. The gathering successfully strengthened both local and transnational Indigenous organizing efforts.

Marc Becker is a Latin America historian and a founder of NativeWeb, a project to use the Internet to advance Indigenous struggles. Contact him at marc@yachana.org

Guatemala to Host Americas Social Forum

Reposted: Guatemala, Apr 2 (Prensa Latina)

Guatemala was chosen as venue for the 2008 Social Forum of the Americas, in recognition of the importance of its current indigenous and people's movement.

"The decision to bring the event to Guatemala will allow to meet an old commitment to hold a forum with an indigenous commitment", Joel Suarez, one of its promoters, told Prensa Latina.

The organizing committee regards as very important the decision of the recent Summit of Native Peoples here to support the forum, expected to be attended by about 50,000 people.

These meetings have become permanent spaces to look for alternatives, exchange viewpoints, and strengthen alliances among social organizations, peoples, and movements convinced that "another world is possible".

Articulación por un Movimiento de Afectados por la Industria Petrolera en en Países Amazónicos

Reposted from: MAIPPA

Mandato de los pueblos de la Amazonía

ENCUENTRO DE LA TRIFRONTERA - COLOMBIA - ECUADOR - PERU
(Lago Agrio, Ecuador, 13 al 16 de agosto del 2006)

Sobre la triple frontera de Ecuador, Colombia y Perú se cierne una amenaza sobre el territorio, vida y cultura de nuestros pueblos por la apertura de nuevas fronteras petroleras.

La actividad petrolera, una de las más destructivas del planeta, viene acompañadas con contaminación, violencia, enfermedad, muerte y atentados al derecho de la autodeterminación y bien vivir de nuestros pueblos, en aquellos lugares en donde ya opera.

Nuestros territorios son las zonas más ricas del mundo en diversidad natural y cultural y somos nosotros quienes las hemos cultivado y conservado desde nuestros corazones, abuelos y abuelas.

Por la existencia de convenios internacionales y leyes nacionales, amparados por la Ley de Origen, por ser pueblos milenarios inmemoriales que anteceden a los Estados actuales.

En honor a la memoria, en respeto a nuestros sabios y por el clamor de las montañas, los ríos, los árboles e iluminados por la sabiduría del
DISPONEMOS

fuego y las serpientes. Mandato uno.
Porque nuestros territorios son sagrados, protegemos la biodiversidad, el agua, el aire, la territorialidad y nuestra cultura y resolvemos desterrar toda actividad destructiva.

Mandato dos.
Porque somos pueblos milenarios y es parte de nuestras tradiciones, invocamos a nuestros sabios y sabias, al espiritu de nuestros mayores, a las montañas, a la selva, para que se unan a la lucha y se levanten junto con sus pueblos.

Mandato tres.
Por las petroleras que amenazan nuestros territorios y la extinción de nuestros pueblos, resolvemos: prohibir el ingreso de empresas transnacionales y nacionales petroleras, madereras y mineras y a todos aquellos que pretendan comercializar con la vida, a nuestros territorios, incluyendo sus investigadores, funcionarios y relacionadores comunitarios.

Mandato cuatro.
Porque nos sentimos agredidos por la violencia, resolvemos: condenar la relación de los militares con las empresas transnacionales y rechazamos la presencia de grupos paramilitares y ejercitos mercenarios.

Mandato cinco.
Porque el Estado tiene una visión de corto plazo, exigimos al Estado el cese de políticas de extracción intensiva de recursos naturales.

Mandato seis.
Porque compartimos fronteras, pueblos e identidades, exigimos a los gobiernos de los tres países el cumplimiento de los derechos de los pueblos indígenas, afroamericanos y campesinos.

Mandato siete.
Porque nos une la historia y el vínculo con el territorio, resolvemos: fortalecer el hermanamiento entre pueblos, países y comunidades y articular nuestras luchas.

Mandato ocho.
Porque creemos en el ejercicio de nuestra autodeterminación, resolvemos: fortalecer las organizaciones comunales de cada uno de los pueblos y nacionalidades de los tres países, en función de nuestro derecho al autogobierno y a decidir sobre nuestro destino común.

El presente mandato es declarado en el corazón de la selva de la Amazonía por nuestros Pueblos y Nacionalidades Indígenas Amazónicos, Andinos y Afroamericanos de Ecuador, Colombia y Perú, reunidos en Lago Agrio. Tienen el carácter de cumplimiento inmediato y obligatorio y serán vigilados por los pueblos que lo declaran.

En caso de incumplimiento aplicaremos nuestras propias leyes y correctivos.

En Lago Agrio, a 16 de agosto del 2006.

Por los pueblos:

ECUADOR
- Confederación de Nacionalidades Indígenas del Ecuador (CONAIE)
- Red de Líderes Comunitarios Ángel Shingre (RLCAS)
- Organización de Pueblos Indígenas de Pastaza (OPIP)
- COMICH
- Movimiento Indígena del Chimborazo (MICH)
- Federación de Comunidades Awá del Ecuador (FCAE)
- Movimiento Indígena de los Pueblos Manta Wancavilca y Puná (MIPMAWPU)
- Comunidad Sarayaku-OPIP.
- Asociación de Cabildos Indígenas Curarai-ACIC.
- OPIP-Pacayaku.

PERÚ
- Confederación Nacional de Comunidades del Perú Afectados por la Minería(CONACAMI-Perú)
- Asociación Interétnica de Desarrollo de la Selva Peruana(AIDESEP)
- Organización Regional AIDESEP Iquitos(ORAI)
- Organización Kichwaruna Wuangurina del Alto Napo (ORKIWAN)
- Federación de Comunidades Nativas Fronterizas del Putumayo (FECONAFROPU)
- Organización Indígena Secoyas del Perú (OISPE)
- Federación Indígena Kichwa del Alto Putumayo Intiruna(FIKAPIR)

COLOMBIA
- Asociación de Cabildos Indígenas del Norte del Cauca(ACIN)
- Asociación de Cabildos del Pueblo Nasa del Putumayo (ASONE’HWESX)
- Mesa Permanente del Pueblo Cofán (Colombia)
- Proceso de Comunidades Negras (PCN)
- Asociación Comunidad Motilón-Barí (ASOCBARÍ)

Organizaciones que apoyan y se solidarizan con el mandato:
-Acción Ecológica
-Censat Agua Viva
-Acción Creativa
-Oilwatch
-Oficinas de Derechos Humanos de Coca y Shushufindi
-Escritor Aymara, Pablo Mamani