E mau Ke Ea March 2010- Indigenous Peoples in Copenhagen- Part 3 from Malia N on Vimeo.
The March 2010 E Mau Ke Ea show is the third and final show that features footage from the UNFCCC meeting in Copenhagen, Denmark. Malia Nobrega attended and filmed the a few shots at the Global Day of Action as well as a meeting the International Indigenous Peoples Forum on Climate Change had with President Evo Morales from Bolivia.
UNIVERSAL DECLARATION OF THE RIGHTS OF MOTHER EARTH
[draft February 2010]
PreambleWe, the peoples of Earth:
gratefully acknowledging that Mother Earth gives us life, nourishes and teaches us and provides us with all that we need to live well;
recognizing that Mother Earth is an indivisible community of diverse and interdependent beings with whom we share a common destiny and to whom we must relate in ways that benefit Mother Earth;acknowledging that by attempting to dominate and exploit Mother Earth and other beings, humans have caused severe destruction, degradation and disruption of the life-sustaining communities, processes and balances of Mother Earth which now threatens the wellbeing and existence of many beings; conscious that this destruction is also harmful to our inner wellbeing and is offensive to the many faiths, wisdom traditions and indigenous cultures for whom Mother Earth is sacred;
acutely conscious of the critical importance and urgency of taking decisive, collective action to prevent humans causing climate change and other impacts on Mother Earth that threaten the wellbeing and survival of humans and other beings;
accepting our responsibility to one another, future generations and Mother Earth to heal the damage caused by humans and to pass on to future generations values, traditions, and institutions that support the flourishing of Mother Earth;
convinced that in order for communities of humans and other beings to flourish we must establish systems for governing human behavior that recognize the inalienable rights of Mother Earth and of all beings that are part of her;
convinced that the fundamental freedoms and rights of Mother Earth and of all beings should be protected by the rule of law, and that the corresponding duties of human beings to respect and defend these rights and freedoms should be enforced by law;
proclaim this Universal Declaration of the Rights of Mother Earth to complement the Universal Declaration of Human Rights and to serve as a common standard by which the conduct of all human beings, organizations, and cultures can be guided and assessed; and
pledge ourselves to cooperate with other human communities, public and private organizations, governments, and the United Nations, to secure the universal and effective recognition and observance of the fundamental freedoms, rights and duties enshrined in this Declaration, among all the peoples, cultures and states of Earth.
Article 1. Fundamental rights, freedoms and duties
(1) Mother Earth is an indivisible, self-regulating community of interrelated beings each of whom is defined by its relationships within this community and with the Universe as a whole. Fundamental aspects of these relationships are expressed in this Declaration as inalienable rights, freedoms and duties.
(2) These fundamental rights, freedoms and duties arise from the same source as existence and are inherent to all beings, consequently they are inalienable, cannot be abolished by law, and are not affected by the political, jurisdictional or international status of the country or territory within which a being exists.
(3) All beings are entitled to all the fundamental rights and freedoms recognized in this Declaration without distinction of any kind, such as may be made between organic, living beings and inorganic, non-living beings, or on the basis of sentience, kind, species, use to humans, or other status.
(4) Just as human beings have human rights, other beings may also have additional rights, freedoms and duties that are specific to their species or kind and appropriate for their role and function within the communities within which they exist.
(5) The rights of each being are limited by the rights of other beings to the extent necessary to maintain the integrity, balance and health of the communities within which it exists.
Article 2. Fundamental rights of Mother Earth
Mother Earth has the right to exist, to persist and to continue the vital cycles, structures, functions and processes that sustain all beings.
Article 3. Fundamental rights and freedoms of all beings
Every being has:
(a) the right to exist;
(b) the right to habitat or a place to be;
(c) the right to participate in accordance with its nature in the ever-renewing processes of Mother Earth;
(d) the right to maintain its identity and integrity as a distinct, self-regulating being;
(e) the right to be free from pollution, genetic contamination and human modifications of its structure or functioning that threaten its integrity or healthy functioning; and
(f) the freedom to relate to other beings and to participate in communities of beings in accordance with its nature.
Article 4. Freedom of animals from torture and cruelty
Every animal has the right to live free from torture, cruel treatment or punishment by human beings.
Article 5. Freedom of animals from confinement and removal from habitat
(1) No human being has the right to confine another animal or to remove it from its habitat unless doing so is justifiable with reference to the respective rights, duties and freedoms of both the human and other animal concerned.
(2) Any human being that confines or keeps another animal must ensure that it is free to express normal patterns of behavior, has adequate nourishment and is protected from injury, disease, suffering and unreasonable fear, pain, distress or discomfort.
Article 6. Fundamental duties of human beings
Human beings have a special responsibility to avoid acting in violation of this Declaration and must urgently establish values, cultures, and legal, political, economic and social systems consistent with this Declaration that:
(a) promote the full recognition, application and enforcement of the freedoms, rights and duties set out in this Declaration;
(b) ensure that the pursuit of human wellbeing contributes to the wellbeing of Mother Earth, now and in the future;
(c) prevent humans from causing harmful disruptions of vital ecological cycles, processes and balances, and from compromising the genetic viability and continued survival of other species;
(d) ensure that the damage caused by human violations of the freedoms, rights and duties in this Declaration is rectified where possible and that those responsible are held accountable for restoring the integrity and healthy functioning of affected communities; and
(e) enable people to defend the rights of Mother Earth and of all beings.
Article 7. Protection of the law
Every being has –
(a) the right to be recognised everywhere as a subject before the law;
(b) the right to the protection of the law and to an effective remedy in respect of human violations or attacks on the rights and freedoms recognized in this Declaration;
(c) the right to equal protection of the law; and
(d) the right to equal protection against any discrimination by humans in violation of this Declaration and against any incitement to such discrimination.
Article 8. Human education
(1) Every human being has the right to be educated about Mother Earth and how to live in accordance with this Declaration.
(2) Human education must develop the full potential of human beings in a way that promotes a love of Mother Earth, compassion, understanding, tolerance and affection among all humans and between humans and other beings, and the observance of the fundamental freedoms, rights and duties in this Declaration.
Article 9. Interpretation
(1) The term “being” refers to natural beings which exist as part of Mother Earth and includes a community of other beings and all human beings regardless of whether or not they act as a corporate body, state or other legal person.
(2) Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms in it.
(3) Nothing in this Declaration may be interpreted as restricting the recognition of other fundamental rights, freedoms or duties of all or specified beings.
Republished from PWCCC website
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 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.
"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." 
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.
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."
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.
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.
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.