Consejo Nacional de Amawtas y Guías Espirituales del Estado Plurinacional de Bolivia

Tayta Shanti Agui (Sabedor yaru, Presidente de la Confederación de Nacionalidades Indígenas del Perú) y Mama Elena Beatriz Reyes (Confederación de Nacionalidades Indígenas del Perú)

Roberto Campos Navarro (Catedrático Facultad de Medicina UNAM México); Gabriel Rodríguez Silva (Santo Daime, Brasil); Ramiro Huanca Soto (Catedrático Facultad de Sociología, UMSA Bolivia)

Tayta Shanti Agui (Sabedor yaru, Presidente de la Confederación de Nacionalidades Indígenas del Perú)

Marcelo Zaiduni Salazar (Médico Tradicional, Especialista en Indicadores del Vivir Bien) Elizabeth García Carrillo (Embajadora de Colombia ante el Estado Plurinacional de Bolivia) Silvia Salame Farjat (Senadora Titular del Estado Plurinacional de Bolivia) Carlos Prado Mendoza (Pachajampiqamayoq y Director Ejecutivo del Centro Cultural Kuska de Sabidurías Ancestrales)

In February 2024, Indigenous peoples, nations, scientific experts, state authorities and entrepreneurs from South America and globally congregated to declare a shared vision for planetary harmony, as custodians of ancient wisdom and weavers of Allinkay (general wellbeing). Read their statement below.

ABYA YALA RESOLUTION No. 001
CUSTODIANS OF ANCIENT WISDOM AND WEAVERS OF ALLINKAY

February 10, 2024

I. MESSAGE TO THE WORLD

Brothers and sisters of Abya Yala and the global community, we have convened on the tenth day of February 2024 in the sacred territory of Tiwanaku. This location serves as the central point of Mother Earth’s nervous system, intricately connected to the Qhapaq Ñan — a testament to ancestral wisdom, designed and guided by master plants whose profound messages are now etched in archaeological codices. Our journey aligns with the path of humanity, and in times of crisis for modern society and civilization, we walk the path of words to restore lost harmony and balance.

The vision of a green, sustainable, equitable, and achievable world already existed among the original peoples of Abya Yala. We embody the worldviews, thoughts, and cultures of our ancestors, shared continentally for over 13,000 years in both diachronic and synchronic forms. It is time to reclaim this heritage. Today, our collective memory is more vibrant than ever.

We unite under the symbols of the Condor, the Eagle, the Quetzal, and the Hummingbird. Our purpose is framed within the transition from Sumaj Kawsay (living well) to Allinkay (general well-being), where everything is sacred, and life permeates all. Fear and hatred no longer reside in our hearts; we stand as one, originating from the four corners of the world: Chinchaysuyu, Antisuyu, Kuntisuyu, Qullasuyu. Today, we are siblings, nurturing one another, building bridges, and committing to introspection for self-healing and the healing of our beloved Pachamama.

Our Law of Origin[1] provides the criteria for guaranteeing the re-invention of the life model:

• Mother Earth is alive, has memory, consciousness, and spirit.
• Harmony, reciprocity, complementarity, synchronicity, correspondence, difference in totality.
• Spirituality serves to find ourselves.
• We live in a system of four dimensions: sense, reason, emotion, and action.
• We have a body that contains 3 hearts: Attention (head), Intention (Heart), Attempt (Intestines).

We coincide in our convictions:

• The life model we propose starts from the worldview, reflects in education, lands in territoriality, is realized in decolonization, and is operationalized in autonomy and self-government.
• The strategies to advance to Allinkay are in the spirit.
• Together and not separated.
• Remembering to heal.
• Organizing ourselves from within.
• We do not seek conflict or confrontation.
• We agree on the need to build from the global to the local and vice versa.
• We are not supporters of political or religious syncretism.
• We recognize the importance of dialogue between scientific knowledge and ancestral wisdom.
• Openness to the integration and exchange of knowledge among different peoples, communities, and native nations.

Through all these intentions, we agree on our current situation, representing and comprising authorities from:

• Kuska Cultural Center of Ancestral Wisdom, Bolivia
• National Council of Amawtas and Spiritual Guides of the Plurinational State of Bolivia
• Q’eros Community of Peru
• Indigenous Healers Council of Argentina
• Indigenous Amawtas Council of Tawantisuyu, Bolivia
• Indigenous Regional Council of Cauca, Colombia
• Andean Spiritual Community of Wiracocha. Navigators of the Great Spirit of Chile
• Council of Indigenous Nations of Peru
• Confederation of Indigenous Nationalities of Peru
• Abya Yala Original Justice Tribunal (Canada, Argentina, Chile, Ecuador, Bolivia)
• Bolivian Institute of Traditional Medicine Kallawaya, Bolivia
• Traditional Healers of Beni, Bolivia
• Sumaj Kawsay Ayllu of Jujuy, Argentina
• Akamba Healers of the Bondo tribe, Kenya
• Santo Daime, Brazil
• Embassy of Colombia in the Plurinational State of Bolivia
• Senators Chamber of Plurinational State of Bolivia
• Activists and artists from Russia and the Netherlands
• Academics committed to Mother Earth and Indigenous Peoples (Roberto Campos, Mexico; Eduardo Correa, Mexico; Roberto Restrepo Arcila, Colombia; Luis Eduardo Luna, Brazil; Elisa Cont, Italy; Pleter Van Dalen Luna, Peru; Rosa Luz Gutierrez Baez, Peru; Ramiro Huanca Soto, Bolivia)
• Association of the Earth’s Path, Bolivia
• Rupert Sheldrake & Merlin Sheldrake, representatives of global scientific thought, U.K.
• Peasant Academic Unit of the Bolivian Catholic University
• Hermetus Artistic Corporation, Colombia
• Agrocultural Center of Pandora, Colombia
• Rehabilitation Center for Drug Addicts and Traditional Medicine Research Takiwasi, Peru
• Bolivian Solidarity Life Center, Bolivia
• BioEthics, Bolivia
• Andean Spa of Huancollo, Bolivia
• Yuyaqwasi The House of Memory, Bolivia
• EcoFractal, Bolivia
• Yungas Indigenous Jurisdiction, Bolivia
• Zongo Indigenous Jurisdiction, Bolivia
• Council of Beni-Amazon Indigenous Peoples, Bolivia
• Fathers and Brothers of the Maryknoll Center, Bolivia
• Baktivedanta Vana Goswami Maharaji, Vedic Spiritual Master from India

II. FRAME OF ANALYSIS

Our statement is made in accordance with the following considerations:

Continental and global context:

• From the rise of Western Empires, Colonization, and Industrialization to the Information Society, global culture has been adopting relationship models contrary to original principles, steering the future of civilization towards the era of the Anthropocene. This era is characterized by a horizon of life structured around a system marked by wars and pandemics; the gradual reconfiguration of the individual as a commodity-consumer subject; serious conflicts related to inequality, racism, ethnophobia, xenophobia and violence; fragmentation of the family nucleus in situations of forced migration due to environmental, labor, or war-related reason; food crises; corruption of political, scientific, and religious institutions; and the unrestrained manipulation, expansion, and conquest of “finite natural resources: (water, land, air, fire).
• Global reports such as the United Nations Development Programme’s “The Last Frontier: Human Development in the Anthropocene” (2020) or the GEO-6 “Healthy People, Healthy Planet” (2019) highlight that our civilization is beginning to question the fact that it has been in conflict with itself and that its own decisions have led it to reconsider the course of its existence.
• The Western perspective conceives climate change based on specifically identified impacts on terrestrial ecosystems. However, the perspective of the Indigenous peoples of America reveals that Mother Earth undergoes an adjustment process every 24,000 years. For our time, the Fifth Sun is accompanied by electromagnetic and climatological adjustments guided by Water. In this sense, human responsibility lies in how they guide their upbringing with Water to decrease the effects of the crisis or, conversely, to trigger other problems. The particular impact of human actions on reefs and corals is causing eutrophication (death of the sea) of self-regulatory functions, thereby reducing the oxygen-producing capacity, considering that Water covers a larger territory than forests and jungles worldwide.
• Education and science require a redirection towards consciousness. We express our need to articulate and integrate ancestral wisdom in dialogue with contemporary scientific knowledge or the same as spirituality with science. In this regard, we refer to Edgar Morin’s 1999 publication on “The Seven Learnings Necessary for the Education of the Future.” Morin emphasized the need to promote complex transdisciplinary thinking and teach the human condition, to become aware of terrestrial identity and an ethics that allows us to ensure a sustainable future and present.
• With the pandemic, the world once again enters the economic dispute over the understanding of health-illness. The contemporary vision, in this respect, reduces its efforts by declaring war on discomfort, by making incursions into actions and developing knowledge aimed at palliating symptoms at multiple scales and levels, even in opposition to efforts to reverse or counteract the deterioration of planetary ecosystem health.[2]
• With the development of genetic manipulation, the memory of food and medicines has been modified, causing alterations in the morphic field of organic assimilation. Consequently, diseases have proliferated due to a weakened immune, limbic and metabolic system.
• While during colonial times gold and silver extractivism marked the history of Abya Yala, today the Tribal Triangle has become an important part of its history. Today the Lithium Triangle is the new threat to the peoples, the ecosphere and biosphere of the planet, and the biosphere of the planet and the safeguard of the peoples, communities and native nations.
• Master plants have been incorporated into the list of controlled substances in several countries. This denotes a continuity of colonialism through the policy of the war on drugs.

Regional context:

• ILO Convention 169 establishes that special measures should be adopted to protect the persons, institutions, property, labor, work, culture and environment of Indigenous peoples.
• The United Nations Declaration on the Rights of Indigenous Peoples (2007) emphasizes the right of indigenous peoples to live in dignity; to maintain and strengthen their own institutions, cultures and traditions; and to pursue their own development, freely determined in accordance with their own needs and interests.
• In 2013, in Tezhúmaque, sacred ezuama of the Wiwa people in Gonawindúa, Sierra Nevada de Santa Marta in Colombia, 27 native peoples of the Americas came together from North America, Mesoamerica, Intermediate and Andean-Amazonian Cultural Territories and the Chilean-Argentinean Patagonia in Chile and Argentina to recognize that the vision, thought and culture of these peoples had been shared for more than 10,000 years, concluding in the Tezhúmaque Declaration and the Four Pillars of Ikwashenduna Project. They concluded the importance of the elaboration of a plan to safeguard and maintain the balance of Mother Earth and life that begins with a process of re-establishing peace and universal balance that leads to a healthy life.
• In 2014, the Qhapaq Ñan[3], including the Tiwanaku center as an essential part of the route, is declared by UNESCO as a World Heritage Site. Known as the “Inca Trail”, it is an extensive network that was designed to interlink the ceques, achachilas, apus and main sacred sites[4], serving complementarily as a network of communication, trade and road defense network covering 30,000 kilometers. Built over several centuries, it runs from southern Colombia (Pasto) to Argentina, passing through Ecuador, Peru, Bolivia and southern Chile (Maule River). This route includes 273 component sites distributed over more than 6,000 kilometers. As of 2018, the ministries of culture and tourism in Peru, Ecuador and Bolivia have begun implementing a project aims to strengthen the natural synergy between tourism and culture to generate more and better sources of employment for communities of the Qhapaq Ñan. This experience established the field of Culture & Development, promoting public and private investment in the “Heritage-Tourism-Development” axis, with particular attention to the Central Andes, integrating Ecuador, Peru, Bolivia, Chile and Argentina.
• The above point, as it intersects with the Sustainable Development Goals and the Climate and Health Declaration of the COP28 (2023), allows for a new broad dimensioning of General Well-Being, as transversalized by Culture[5], since the recovery of ancestral wisdoms for the restoration of the health of the planetary ecosystem contemplates the following pillars: (2) Zero Hunger; (3) Health and Well-Being; (4) Quality Education; (13) Action for the Climate; (14) Underwater Life; (15) Life of Terrestrial Ecosystems; (17) Alliances for the Goals.
• In 2014, the Medellin Charter on the Human Future of the World’s Cities[6], prepared at the Seventh UN-Habitat World Urban Forum, warned of the need to promote a sustainable urban future, taking into account the balance between a focus on living fully, urban transformation, the recovery of ancestral knowledge and the civilizational horizon of seeking balance.
• In 2015, the World People’s Conference on Climate Change and the Defense of Life[7] was held in Tiquipaya, Cochabamba (Bolivia), which resolved, among other things, the need for a mechanism for compensation for damages and losses caused by extreme climate events, the recognition of extreme climatic events, the recognition of the Rights of Mother Earth, and the promotion of multilateral and bilateral trade treaties to consider the protection of Mother Earth.
• In 2015, the United Nations Summit resolved to adopt the 17 Sustainable Development Goals within the framework of the 2030 Agenda.
• In 2023, the Scientific Mission of the Kuska Center at COP28 denoted the effort to incorporate the climate-health axis within the resolution statements[8]. For the first time in COP history, health was conceived as a matter of well-being of communities, linking the permanence of the ecosphere and biosphere with human habitats. However, we continue observing the constant prefabrication of agreements in this type of intergovernmental meetings.

Experiences, reflections and evidence from our peoples to face the planetary health crisis

Colombia: Generation of natural corridors for the nurturing of water and land and struggles for the balanced distribution of power and territory based on self-government and autonomy.

Mexico: Ancestral civilizations developed hydraulic systems for water division: boiled water went to dams and was treated with bacteria, which generated mud that was used to build chinampas; food in the history of the ancestral civilizations (Mexica, Mayas and Aztecs, among others) reveals that ancient populations did not face degenerative diseases.

Peru: Territorial planning of Caral and Nazca based on mutual nurturing with the cosmos.

Bolivia: Development of methodologies for ancestral transdisciplinary dialogues; promotion of initiatives for continental articulation of native peoples, nations and communities; and incorporation of medicinal plant sectors in botanical gardens. Professional training, scientific research and social interaction within the framework of socio-community-productive education with relevance of ancestral wisdom from the creation of the Escuela-Ayllu Warisata (1931), the Unidad Académica Campesina de Tiahuanacu (1973) and Universities of the native peoples of Bolivia.

Chile: Advances in the incorporation of sacredness into the legal sphere.

Kenya: Remote healing.

III. RESOLUTION ACT

As representatives of communities, Indigenous peoples, nations, scientific experts, political leaders, state authorities and present entrepreneurs, we resolve:

• a) Declare Mother Earth as a subject of personal rights.
• b) Declare master plants[9] such as Achuma, Willka, Ayawaska, and Coca, among others, for their pedagogical properties through natural language and their ability as bioindicators of the health of the planetary ecosystem.
• c) Incorporate the concept of cosmobioteoecocentrism into national and international discussions and debates related to climate change to enable strategies.
• d) Agree on the need to understand the health of the planetary ecosystem based on the complementary and symbiotic relationship between the human community, natural community, and sacred community.
• e) Agree to promote the transcultural dialogue and to unify peace messages and actions from any religion or political frame.
• f) The recovery and restoration of the health of the planetary ecosystem must come from spirituality.
• g) Entrust the creation of a Council of Knowledge Bearers who will guide, supervise, and steer the agreements and results of this meeting.
• h) Entrust the creation of the Council of Knowledge Weavers who will accompany and support the guidelines of the Council of Knowledge Bearers. The task of the Council of Knowledge Weavers will be related to scientific and political matters.
• i) Entrust the appointment of Seed Guardians around the world to ensure the food security of peoples, communities, and nations in the face of potential food or territorial crises.
• j) Entrust the creation, management, and continuous systematization of a World House of Knowledge, where ancestral wisdom from different communities, peoples, and Indigenous nations is articulated and recovered for addressing climate, health, educational, and cultural crises.
• k) Encourage initiatives to support the project of the Andean Amazonic World Center for Traditional Medicine based in Bolivia, with supervision and administration by communities, peoples, and Indigenous nations.
• l) Promote initiatives to support the project of Medicinal Plant Routes of Abya Yala.
• m) Advance in the heritage recognition of animism in Abya Yala, where everything has life.
• n) Advance in the governance of the territory and territoriality based on obtaining criteria for governance from the defense of ancestral wisdom.
• o) Advance in designing and establishing real health systems incorporating all dimensions: cultural, spiritual and scientific.
• p) Restitution of chulpas (archaeological human remains) and sacred objects deposited in museums to return to communities, peoples, or indigenous nations.
• q) Restitution of wakas and sacred sites to be living temples distinct from other religions, cults, and administrations, where ceremonies can be conducted freely.
• r) Recover, safeguard, and disseminate ancestral crop technology of Abya Yala.
• s) Recover, safeguard, and disseminate the use of land as a construction material. s)Advance in the recovery of territories from spirituality.
• t) Request technical, logistical, and financial support from different sectors interested in joining this declaration.
• u) Manage logistical and financial resources for the realization of a World Summit of the Fifth Sun and Mother Earth.
• v) Operationalize the restoration of the health of the planetary ecosystem through initiatives that incorporate the triple-impact approach for local ecosystems. This means that financial support is systematically oriented towards comprehensive projects involving the human community (in food, traditional and integrative medicine, and water management); natural community (restoration and recovery of the Ecosphere/Biosphere in urban, rural, and native environments); and sacred community (protection and preservation of sacred sites through international binding normative mechanisms); all encompassed in a specific location and from the recovery and application of ancestral wisdom.
• w) Continue to promote the convergence of two global currents of thought that coincide in the need to promote the care of the Ecosphere/Biosphere by human beings. In essence, there is a need to assess the harmful impact of humans on the planet Earth and promote practices of self-care and mutual nurturing that guarantee life. Ancestral knowledge shared by Indigenous leaders converging with second-order scientific knowledge both agree that it is necessary to resize human actions on the environment. For this purpose, designs of experiences, practices, and theories will be improved to generate a technical corpus to support negotiations and dialogues with sectors interested in promoting the subsidy of models and intervention projects related to the mentioned points.
• x) Promote strategic alliances between peoples, communities, nations, organizations, and individuals committed to the essence of this document.
• y) Continue identifying cracks or gaps within the world order system to design necessary paths oriented towards the process of restoring planetary health, using existing regulations or proposing suggestions.
• z) Review the Indian conception due to the materialistic and reductionist burden that hinders the understanding and operationalization of the worldviews of the peoples.
• aa) Reject wars and massacres of people in Palestine, Ukraine, and any other territory.
• bb) Reject the pharmaceutical and food industry.
• cc) Reject forced vaccination by public or private institutions.
• dd) Commit to following the document as a living guide for mandatory compliance.
• ee) Commit to supporting all peoples, communities, and Indigenous nations to have laws on ancestral medicine, education, and ancestral knowledge with autonomy and self-government.
• ff) Commit to complementing the information in this document with observations, initiatives, evidence, experiences, or reflections.
• gg) Commit to celebrating the Second Meeting of Ancestral Knowledge Bearers of Abya Yala in September 2024 in the city of Cochabamba to evaluate and continue the resolutions of this document.
• hh) Call on individuals, organizations, communities, nations, and peoples of the world to adhere to the purpose of this document.
• ii) The Cultural Center Kuska of Ancestral Wisdoms commits to designing the regulations of this document.
• jj) Spread the word of this meeting to other nations, communities, and peoples of the world.

Given at the Academic Unit of Tiwanaku on the tenth day of the month of February in the year two thousand twenty-four.

1. Also present in Qhichwa, Mayan, Aztec, Lakota, Gunadule, Arhuaco, Adivasi, Aino-Siberian, Mongol, Tibetan, Malay-Polynesian, Bondo, Kol, Naga, Kachari, Oraons of Bengal, Sangoma, Tibetan, Zulu, Kaya, Baka, among others, according to the research of Roberto Restrepo Arcila.
2. Volli Carucci, Director of the Resilience and Food Systems Service at the World Food Programme (WFP) in 2022, also stated this in a note to El País. He asserts that “investing in the health of the planetary ecosystem has taken a back seat compared to other more commercial solutions,” referring to the progress of COP27.
3. Concerning to: https://whc.unesco.org/es/actividades/65/
4. In the ancestral worldview, everything that has life and spirit is considered sacred, such as mountains, stones, trees, rivers, volcanoes, lakes, animals, and even elements like water, fire, earth, and air. Due to their energetic value in sustaining an ecosystem, these serve an organic function similar to the anatomy of a human being.
5. According to the integrative concept of Jyoti Hosagrahar for UNESCO, Culture encompasses three fundamental pillars of sustainable development: economic, social, and environmental. Refer to https://courier.unesco.org/es/articles/la-cultura-elemento-central-de-los-objetivos-de-desarrollo-sostenible for more information.
6. According to: https://www.academia.edu/7232457/Carta_Medell%C3%ADn_Sobre_el_porvenir_humano_de_las_urbes_del_mundo
7. According to: https://www.cancilleria.gob.bo/webmre/node/1112
8. According to: https://www.lostiempos.com/actualidad/opinion/20231222/columna/carta-abierta-antonio-guterres-sultan-ahmed-al-jaber-tedros
9. Luis Eduardo Luna (1983) first introduced the concept of “master plants” or “plants as teachers” within the Western framework. This idea emerged from the experiences of four mestizo healers from Iquitos in northeastern Peru. Find out more information at: https://www.sciencedirect.com/science/article/abs/pii/0378874184900369?via%3Dihub