The call for Gaia Union of the Global Indigenous – GUGLI as a ‘sovereign global indigenous nation’ is a legitimate demand within the present United Nations framework. Here is how.
‘We are all indigenous?’
“We are all Indigenous, irrespective of the color of our skin and our iris, our body structure, our skull size or the length of our noses. We are united and complete by the diversity of our cultures and the kaleidoscopic beauty of our languages and dialects, music and dance, art and poetry, our healing and learning practices, our food and dressing practices, our houses and sacred spaces – as long as we live with the House Rules on this lovely blue-green planet that we believe and regard as our mother.
It is the non-indigenous – the totalitarian global monoculture, in the dark and diabolical shadows of colonialism – that creates mechanized and monstrous, greedy and gluttonous that borders on the inhuman that is dehumanizing de-spiritualizing and lends itself to the grotesque and macabre ideology of Transhumanism. Reviving our Indigenous is the better way to stop the Totalitarian monster that devours its own children.”– Resolution of the 37th General Assembly of World Council for Health on Monday 18 April 2022
The 37th General Assembly meeting of World Council of Health on Monday 18th April had 425 million viewers from around the world reaching out to more than 50 countries with ~150 coalition partners. They all resonated with the idea that ‘We are all indigenous’ further to the Gaia proposition of what being indigenous truly means. If we can convey in this truthful fashion that indigenous is about following the ‘house rules’ of Gaia – Mother Earth to live in harmony with nature, a vast majority of people worldwide would self-identify themselves as indigenous.
Pointing out the dire current environmental and climate trends, Antonio Guterres, UN Secretary-General said “humanity is waging war on nature,” and that nature was already “striking back with growing force and fury.” Consequently, he said that “making peace with nature is the defining task of the 21st century. It must be the top, top priority for everyone, everywhere.”– UN Climate Change News, 2 December 2020
The Old World Order has a name. It is Non-indigenous, Faustian and Totalitarian
It must be clear that it is the non-indigenous or the dehumanised and despiritualised human-like people, groups and organisations based on Faustian Culture that are waging war on nature. If making peace with nature is the defining task of the 21st century, it must begin with by making the UN Declaration for Rights of Indigenous Peoples a globally enforceable mandate that has been lying in cold storage for ~15 years after being passed nearly unanimously by the UN General Assembly in 2007. and for the UN to admit its failures and fatal flaws and hand over to a truly representative and effective world body that is founded on indigenous principles and philosophy.
Indigenous identity and rights are enshrined in the epochal UN Declaration for Rights of Indigenous Peoples passed by the UN General Assembly in 2007. This was later shelved by the non-indigenous machination that has seized a near totalitarian control of the United Nations, instead of making it into a global mandate that holds answers not just for the global health crises primarily due to Terrain Toxicity and sedentary lifestyles but also for the climate and ecological catastrophe. As Dr. Tess Laurie, Mark Trozzi and Michael Alexander in the WCH General Assembly meeting on 24th January averred in the deliberations on Indigenous people and Natural Law raised by program host Dr. Jennifer Hibbert and Reiner Fuellmich, we are all Indigenous to Gaia, our Mother Earth. This is a significant break away from the earlier notion of non-indigenous treating Earth as mere material resource, and in words of Francis Bacon, a concubine to be raped and plundered.
In the larger picture of what makes *non-indigenous as the dominant paradigm, is the raging debate on Eurocentric Universalism, and its fatally flawed world view.
*The Decline of the West* : In his epochal book written in the aftermath of the first world war, Oswald Spengler prophesied the Western Civilisation as *Faustian Culture*. A Faustian bargain is a pact where supreme moral or spiritual personal values or the soul is sold for some worldly or material benefit, such as knowledge, power, or riches.
Spengler introduces his book as a “Copernican overturning”—a specific metaphor of societal collapse—involving the rejection of the Eurocentric view of history, especially the division of history into the linear “ancient-medieval-modern” rubric.
According to Spengler, the meaningful units for history are not epochs but whole cultures which evolve as organisms. He recognizes at least eight high cultures: 1. Babylonian, 2. Egyptian, 3. Chinese, 4. Indian, 5. Mesoamerican (Mayan/Aztec), 6. Classical (Greek/Roman, “Apollonian”), 7. Arabian (“Magian”), and 8. Western or European (“Faustian”). Cultures have a lifespan of about a thousand years of flourishing, and a thousand years of decline. The final stage of each culture is, in his word use, a “civilization”.
Spengler also presents the idea of Muslims, Jews and Christians, as well as their Persian and Semitic forebears, being “Magian”; Mediterranean cultures of antiquity such as Ancient Greece and Rome being “Apollonian”; and modern Westerners being “Faustian”.
According to Spengler, *the Western world is ending and we are witnessing the final season, the “winter” of Faustian Civilization.* In Spengler’s depiction, Western Man is a proud but tragic figure because, while he strives and creates, he secretly knows the actual goal will never be reached. Justin Trudeau, Emmanuel Macron, Joe Biden, Xi Jinping, Jacinda Ardern and Narendra Modi among the powerful ruling elite in sight, who are criminally complicit, are living embodiment of the Western man, proud but tragic figure, who are keenly aware that Totalitarianism is intrinsically dissipative and self-destructive. They are riding on the wave of #MassFormationPsychosis centred on the ill-conceived Covid Plandemic that is certain to explode on their faces. We must however be prepared to create new system and structures for a healthy harmonious and holistic world order.
Gaia Nation is founded with a mission to create a new Mass Formation for Love & Harmony. Dismantling the obsolete structures and making way for new ‘parallel structures’ it calls for dissolution of the United Nations and hand over to the Gaia Nation – ‘Gaia Union of the Global Indigenous’ with immediate effect as an emergency response to the Covid crises that has brought humanity to the brink of extinction and is causing tremendous distress, disease and deaths with each passing day of the non-indigenous world order that the United Nations represents. The new world order will once again be restored to its indigenous principles that the world had strayed and misled from over past 5 centuries of growing non-indigenous ‘colonialists/settlers’ dominance that also tallies with the period of gross imbalances in human population, that is cited as a cause of concern by the UN, as this chart and the historical markers in the ‘linked’ presentation indicate.
UNDRIP 2007 Articles & the demand for Gaia Nation
In light of the above assertions of what truly is indigenous
Article 1: Indigenous peoples have the right to the full enjoyment, as a collective or as individuals, of all 8 human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law (Resolution 217 A (III)).
Article 2: Indigenous peoples and individuals are free and equal to all other peoples and individuals and have the right to be free from any kind of discrimination, in the exercise of their rights, in particular that based on their indigenous origin or identity.
Article 3: Indigenous peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development.
Article 4: Indigenous peoples, in exercising their right to self-determination, have the right to autonomy or self-government in matters relating to their internal and local affairs, as well as ways and means for financing their autonomous functions. .
Article 5: Indigenous peoples have the right to maintain and strengthen their distinct political, legal, economic, social and cultural institutions, while retaining their right to participate fully, if they so choose, in the political, economic, social and cultural life of the State.
Article 6: Every indigenous individual has the right to a nationality
7.1. Indigenous individuals have the rights to life, physical and mental integrity, liberty and security of person.
7.2. Indigenous peoples have the collective right to live in freedom, peace and security as distinct peoples and shall not be subjected to any act of genocide or any other act of violence, including forcibly removing children of the group to another group.
8.1. Indigenous peoples and individuals have the right not to be subjected to forced assimilation or destruction of their culture.
8.2. States shall provide effective mechanisms for prevention of, and redress for:
(a) Any action which has the aim or effect of depriving them of their integrity as distinct peoples, or of their cultural values or ethnic identities;
(b) Any action which has the aim or effect of dispossessing them of their lands, territories or resources;
(c) Any form of forced population transfer which has the aim or effect of violating or undermining any of their rights;
(d) Any form of forced assimilation or integration;
(e) Any form of propaganda designed to promote or incite racial or ethnic discrimination directed against them. – Propaganda against our Right to choose to vaccinate or not as ‘vaccine hesitancy’
Article 9: Indigenous peoples and individuals have the right to belong to an indigenous community or nation, in accordance with the traditions and customs of the community or nation concerned. No discrimination of any kind may arise from the exercise of such a right.
Article 10: Indigenous peoples shall not be forcibly removed from their lands or territories. No relocation shall take place without the free, prior and informed consent of the indigenous peoples concerned and after agreement on just and fair compensation and, where possible, with the option of return.
11.1. Indigenous peoples have the right to practise and revitalize their cultural traditions and customs. This includes the right to maintain, protect and develop the past, present and future manifestations of their cultures, such as archaeological and historical sites, artefacts, designs, ceremonies, technologies and visual and performing arts and literature.
11.2. States shall provide redress through effective mechanisms, which may include restitution, developed in conjunction with indigenous peoples, with respect to their cultural, intellectual, religious and spiritual property taken without their free, prior and informed consent or in violation of their laws, traditions and customs. (Note: Our body is cultural, intellectual, religious and spiritual property. Can it be forcefully masked, vaccinated, distanced and discriminated against for not submitting to coercion)
12.1. Indigenous peoples have the right to manifest, practise, develop and teach their spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and have access in privacy to their religious and cultural sites; the right to the use and control of their ceremonial objects; and the right to the repatriation of their human remains.
12.2. States shall seek to enable the access and/or repatriation of ceremonial objects and human remains in their possession through fair, transparent and effective mechanisms developed in conjunction with indigenous peoples concerned.
13.1. Indigenous peoples have the right to revitalize, use, develop and transmit to future generations their histories, languages, oral traditions, philosophies, writing systems and literatures, and to designate and retain their own names for communities, places and persons.
13.2. States shall take effective measures to ensure that this right is protected and also to ensure that indigenous peoples can understand and be understood in political, legal and administrative proceedings, where necessary through the provision of interpretation or by other appropriate means.
14.1. Indigenous peoples have the right to establish and control their educational systems and institutions providing education in their own languages, in a manner appropriate to their cultural methods of teaching and learning.
14.2. Indigenous individuals, particularly children, have the right to all levels and forms of education of the State without discrimination.
14.3. States shall, in conjunction with indigenous peoples, take effective measures, in order for indigenous individuals, particularly children, including 14 those living outside their communities, to have access, when possible, to an education in their own culture and provided in their own language.
15,1. Indigenous peoples have the right to the dignity and diversity of their cultures, traditions, histories and aspirations which shall be appropriately reflected in education and public information.
15.2. States shall take effective measures, in consultation and cooperation with the indigenous peoples concerned, to combat prejudice and eliminate discrimination and to promote tolerance, understanding and good relations among indigenous peoples and all other segments of society.
16.1. Indigenous peoples have the right to establish their own media in their own languages and to have access to all forms of non-indigenous media without discrimination. (Note: Discrimination by YouTube, Facebook, Twitter, Google etc.)
16.2. States shall take effective measures to ensure that State-owned media duly reflect indigenous cultural diversity. States, without prejudice to ensuring full freedom of expression, should encourage privately owned media to adequately reflect indigenous cultural diversity.
17.1. Indigenous individuals and peoples have the right to enjoy fully all rights established under applicable international and domestic labour law.
17.2. States shall in consultation and cooperation with indigenous peoples take specific measures to protect indigenous children from economic exploitation and from performing any work that is likely to be hazardous or to interfere with the child’s education, or to be harmful to the child’s health or physical, mental, spiritual, moral or social development, taking into account their special vulnerability and the importance of education for their empowerment. (Note: Indigenous can reject Covid Snake Venom+toxic/hazardous substances Injection being given to children)
17.3. Indigenous individuals have the right not to be subjected to any discriminatory conditions of labour and, inter alia, employment or salary.
Article 18: Indigenous peoples have the right to participate in decision-making in matters which would affect their rights, through representatives chosen by themselves in accordance with their own procedures, as well as to maintain and develop their own indigenous decision-making institutions.
Article 19: States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free, prior and informed consent before adopting and implementing legislative or administrative measures that may affect them.
(Note: According to Article 18-19, Indigenous people can reject WHO Pandemic Prevention Preparedness & Response Treaty)
20.1. Indigenous peoples have the right to maintain and develop their political, economic and social systems or institutions, to be secure in the enjoyment of their own means of subsistence and development, and to engage freely in all their traditional and other economic activities.
20.2. Indigenous peoples deprived of their means of subsistence and development are entitled to just and fair redress.
21.1. Indigenous peoples have the right, without discrimination, to the improvement of their economic and social conditions, including, inter alia, in the areas of education, employment, vocational training and retraining, housing, sanitation, health and social security.
21.2. States shall take effective measures and, where appropriate, special measures to ensure continuing improvement of their economic and social conditions. Particular attention shall be paid to the rights and special needs of indigenous elders, women, youth, children and persons with disabilities.
22.1. Particular attention shall be paid to the rights and special needs of indigenous elders, women, youth, children and persons with disabilities in the implementation of this Declaration.
22.2. States shall take measures, in conjunction with indigenous peoples, to ensure that indigenous women and children enjoy the full protection and guarantees against all forms of violence and discrimination.
Article 23: Indigenous peoples have the right to determine and develop priorities and strategies for exercising their right to development. In particular, indigenous peoples have the right to be actively involved in developing and determining health, housing and other economic and social programmes affecting them and, as far as possible, to administer such programmes through their own institutions.
24.1. Indigenous peoples have the right to their traditional medicines and to maintain their health practices, including the conservation of their vital medicinal plants, animals and minerals. Indigenous individuals also have the right to access, without any discrimination, to all social and health services.
24.2. Indigenous individuals have an equal right to the enjoyment of the highest attainable standard of physical and mental health. States shall take the necessary steps with a view to achieving progressively the full realization of this right.
Article 25: Indigenous peoples have the right to maintain and strengthen their distinctive spiritual relationship with their traditionally owned or otherwise occupied and used lands, territories, waters and coastal seas and other resources and to uphold their responsibilities to future generations in this regard.
26.1. Indigenous peoples have the right to the lands, territories and resources which they have traditionally owned, occupied or otherwise used or acquired.
26.2. Indigenous peoples have the right to own, use, develop and control the lands, territories and resources that they possess by reason of traditional ownership or other traditional occupation or use, as well as those which they have otherwise acquired.
26.3. States shall give legal recognition and protection to these lands, territories and resources. Such recognition shall be conducted with due respect to the customs, traditions and land tenure systems of the indigenous peoples concerned.
Article 27: States shall establish and implement, in conjunction with indigenous peoples concerned, a fair, independent, impartial, open and transparent process, giving due recognition to indigenous peoples’ laws, traditions, customs and land tenure systems, to recognize and adjudicate the rights of indigenous peoples pertaining to their lands, territories and resources, including those which were traditionally owned or otherwise occupied or used. Indigenous peoples shall have the right to participate in this process.
28.1. Indigenous peoples have the right to redress, by means that can include restitution or, when this is not possible, just, fair and equitable compensation, for the lands, territories and resources which they have traditionally owned or otherwise occupied or used, and which have been confiscated, taken, occupied, used or damaged without their free, prior and informed consent.
28.2. Unless otherwise freely agreed upon by the peoples concerned, compensation shall take 21 the form of lands, territories and resources equal in quality, size and legal status or of monetary compensation or other appropriate redress.
29.1. Indigenous peoples have the right to the conservation and protection of the environment and the productive capacity of their lands or territories and resources. States shall establish and implement assistance programmes for indigenous peoples for such conservation and protection, without discrimination.
29.2. States shall take effective measures to ensure that no storage or disposal of hazardous materials shall take place in the lands or territories of indigenous peoples without their free, prior and informed consent.
29.3. States shall also take effective measures to ensure, as needed, that programmes for monitoring, maintaining and restoring the health of indigenous peoples, as developed and implemented by the peoples affected by such materials, are duly implemented.
30.1. Military activities shall not take place in the lands or territories of indigenous peoples, unless justified by a relevant public interest or otherwise freely agreed with or requested by the indigenous peoples concerned.
30.2. States shall undertake effective consultations with the indigenous peoples concerned, through appropriate procedures and in particular through their representative institutions, prior to using their lands or territories for military activities.
31.1. Indigenous peoples have the right to maintain, control, protect and develop their cultural heritage, traditional knowledge and traditional cultural expressions, as well as the manifestations of their sciences, technologies and cultures, including human and genetic resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions, literatures, designs, sports and traditional games and visual and performing arts. They also have the 23 right to maintain, control, protect and develop their intellectual property over such cultural heritage, traditional knowledge, and traditional cultural expressions.
31.2. In conjunction with indigenous peoples, States shall take effective measures to recognize and protect the exercise of these rights.
32.1. Indigenous peoples have the right to determine and develop priorities and strategies for the development or use of their lands or territories and other resources.
32.2. States shall consult and cooperate in good faith with the indigenous peoples concerned through their own representative institutions in order to obtain their free and informed consent prior to the approval of any project affecting their lands or territories and other resources, particularly in connection with the development, utilization or exploitation of mineral, water or other resources.
32.3. States shall provide effective mechanisms for just and fair redress for any such activities, and 24 appropriate measures shall be taken to mitigate adverse environmental, economic, social, cultural or spiritual impact.
33.1. Indigenous peoples have the right to determine their own identity or membership in accordance with their customs and traditions. This does not impair the right of indigenous individuals to obtain citizenship of the States in which they live.
33.2. Indigenous peoples have the right to determine the structures and to select the membership of their institutions in accordance with their own procedures.
Article 34: Indigenous peoples have the right to promote, develop and maintain their institutional structures and their distinctive customs, spirituality, traditions, procedures, practices and, in the cases where they exist, juridical systems or customs, in accordance with international human rights standards.
Article 35: Indigenous peoples have the right to determine the responsibilities of individuals to their communities.
36.1. Indigenous peoples, in particular those divided by international borders, have the right to maintain and develop contacts, relations and cooperation, including activities for spiritual, cultural, political, economic and social purposes, with their own members as well as other peoples across borders.
36.2. States, in consultation and cooperation with indigenous peoples, shall take effective measures to facilitate the exercise and ensure the implementation of this right.
37.1. Indigenous peoples have the right to the recognition, observance and enforcement of treaties, agreements and other constructive arrangements concluded with States or their successors and to have States honour and respect such treaties, agreements and other constructive arrangements.
37.2. Nothing in this Declaration may be interpreted as diminishing or eliminating the rights of indigenous peoples contained in treaties, agreements and other constructive arrangements.
Article 38: States in consultation and cooperation with indigenous peoples, shall take the appropriate measures, including legislative measures, to achieve the ends of this Declaration.
Article 39 Indigenous peoples have the right to have access to financial and technical assistance from States and through international cooperation, for the enjoyment of the rights contained in this Declaration.
Article 40 Indigenous peoples have the right to access to and prompt decision through just and fair procedures for the resolution of conflicts and disputes with States or other parties, as well as to effective remedies for all infringements of their individual and collective rights. Such a decision shall give due consideration to the customs, traditions, rules and legal systems of the indigenous peoples concerned and international human rights.
Article 41 The organs and specialized agencies of the United Nations system and other intergovernmental organizations shall contribute to the full realization of the provisions of this Declaration through the mobilization, inter alia, of financial cooperation and technical assistance. Ways and means of ensuring participation of indigenous peoples on issues affecting them shall be established.
Article 42: The United Nations, its bodies, including the Permanent Forum on Indigenous Issues, and specialized agencies, including at the country level, and States shall promote respect for and full application of the provisions of this Declaration and follow up the effectiveness of this Declaration.
Article 43: The rights recognized herein constitute the minimum standards for the survival, dignity and well-being of the indigenous peoples of the world.
Article 44: All the rights and freedoms recognized herein are equally guaranteed to male and female indigenous individuals.
Article 45: Nothing in this Declaration may be construed as diminishing or extinguishing the rights indigenous peoples have now or may acquire in the future.
46.1. Nothing in this Declaration may be interpreted as implying for any State, people, group or person any right to engage in any activity or to perform any act contrary to the Charter of the United Nations or construed as authorizing or encouraging any action which would dismember or impair, totally or in part, the territorial integrity or political unity of sovereign and independent States.
46.2. In the exercise of the rights enunciated in the present Declaration, human rights and fundamental freedoms of all shall be respected. The exercise of the rights set forth in this Declaration shall be subject only to such limitations as are determined by law and in accordance with international human rights obligations. Any such limitations shall be non-discriminatory and strictly necessary solely for the purpose of securing due recognition and respect for the rights and freedoms of others and for meeting the just and most compelling requirements of a democratic society.
46.3. The provisions set forth in this Declaration shall be interpreted in accordance with the principles of justice, democracy, respect for human rights, equality, non-discrimination, good governance and good faith.
Who are indigenous peoples? – UN Fact Sheet
According to UN Fact Sheet on Who are indigenous peoples?, it is estimated that out of nearly 7.8 billion people on Earth, only more than 370 million indigenous people spread across 70 countries worldwide. It thereby claims that nearly 7.4 billion people, or 94.78% are not indigenous – not the Indian, the Chinese, the Afrikans which together constitute ~54% of world population – or even the French, German, Swedish or Russians.
The UN fact sheet says that indigenous people practice unique traditions, they retain social, cultural, economic and political characteristics that are distinct from those of the dominant societies in which they live. Are we saying that even after 75 years of the UN Charter and 22 years of the UN Permanent Forum on Indigenous issues, indigenous are only those which are still dominated in their own lands.
Is this not admission of a colossal failure of the UN system? On the principles laid down in the Preamble of its Charter that states: WE THE PEOPLES OF THE UNITED NATIONS DETERMINED to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and to establish conditions under which justice and respect for the obligations arising from treaties and other sources of international law can be maintained, and to promote social progress and better standards of life in larger freedom?
The UN fact sheet mentions that indigenous peoples are spread across the world from the Arctic to the South Pacific, they are the descendants – according to a common definition – of those who inhabited a country or a geographical region at the time when people of different cultures or ethnic origins arrived. The new arrivals later became dominant through conquest, occupation, settlement or other means. Among the indigenous peoples are those of the Americas (for example, the Lakota in the USA, the Mayas in Guatemala or the Aymaras in Bolivia), the Inuit and Aleutians of the circumpolar region, the Saami of northern Europe, the Aborigines and Torres Strait Islanders of Australia and the Maori of New Zealand. These and most other indigenous peoples have retained distinct characteristics which are clearly different from those of other segments of the national populations.
In the next section, understanding the term “indigenous”, it admits that considering the diversity of indigenous peoples, an official definition of “indigenous” has ‘not’ been adopted by any UN-system body. Instead the system has developed a modern understanding of this term based on the following:
- ‘Self- identification as indigenous peoples at the individual level and accepted by the community as their member.’
Most people around the world today self-identify themselves as indigenous peoples. How does the UN arrive at the number of 370 million or less than 5% of human population as ‘indigenous’ even without an official definition?
- ‘Historical continuity with pre-colonial and/or pre-settler societies‘
What if the historical continuity has been ruptured and people are unable to reconnect with pre-colonial and/or pre-settler societies as they are still dominated and are denied their fundamental human rights, their freedom and their unsullied dignity and recourse to justice in the present system as per the UN Charter?
- ‘Strong link to territories and surrounding natural resources‘
Like many other species, humans are migratory and they do it as per their need and wants. Why should we presume that these migrations are necessarily to ‘colonise’ or ‘settle’ in territories that disrupts or robs the indigenous societies that may be previously living there?
Could these be previously uninhabited areas or could the migrants be living in harmony with already present communities ?
In a dynamic planet with changing geo-climatic conditions, why should UN presume the ‘indigenous’ to be historically ‘static’?
- ‘Distinct social, economic or political systems‘
- ‘Distinct language, culture and beliefs’
What should indigenous social, economic or political systems be distinct from?
What if they are even today systemically denied their freedom to have their indigenous, economic or political system and their indigenous language, culture and beliefs?
Why should indigenous systems and ways of life always be distinct from each other?
What about the global indigenous social, economic and political systems, language, culture and beliefs?
- ‘Form non-dominant groups of society‘
Why should the UN presume that indigenous peoples should always be non-dominant groups of society? In an era of globalization, what about global domination by the non-indigenous colonisers, even if the indigenous peoples are dominant locally but subverted by globalist non-indigenous forces?
- ‘Resolve to maintain and reproduce their ancestral environments and systems as distinctive peoples and communities‘
Why should this presume that ancestral environments and systems are static and that indigenous people should not innovate and adapt to the changing realities – whether natural or manmade – in their own ways based on indigenous principles of living in harmony with nature and with human societies? Why should these always be ‘distinct’ from each other ?
A question of identity
• According to the UN the most fruitful approach is to identify, rather than define indigenous peoples. This is based on the fundamental criterion of self-identification as underlined in a number of human rights documents.
• The term “indigenous” has prevailed as a generic term for many years. In some countries, there may be preference for other terms including tribes, first peoples/nations, aboriginals, ethnic groups, adivasi, janajati. Occupational and geographical terms like hunter-gatherers, nomads, peasants, hill people, etc., also exist and for all practical purposes can be used interchangeably with “indigenous peoples”.
• In many cases, the notion of being termed “indigenous” has negative connotations and some people may choose not to reveal or define their origin. Others must respect such choices, while at the same time working against the discrimination of indigenous peoples.
Culture and Knowledge
Indigenous peoples are the holders of unique languages, knowledge systems and beliefs and possess invaluable knowledge of practices for the sustainable management of natural resources. They have a special relation to and use of their traditional land. Their ancestral land has a fundamental importance for their collective physical and cultural survival as peoples. Indigenous peoples hold their own diverse concepts of development, based on their traditional values, visions, needs and priorities. Political participation Indigenous peoples often have much in common with other neglected segments of societies, i.e. lack of political representation and participation, economic marginalization and poverty, lack of access to social services and discrimination. Despite their cultural differences, the diverse indigenous peoples share common problems also related to the protection of their rights. They strive for recognition of their identities, their ways of life and their right to traditional lands, territories and natural resources.
We are all indigenous – II
A beautiful touching story that so lucidly captures the trauma and travails of the colonisers and settler societies on the vital lies that they must hide from their own conscious minds. But the simple truth as the storyteller avers is that the realization deep down that “We are all indigenous” is a cathartic one.
“A voice speaks from the darkest corner. A woman’s voice—strong, settled, confident. She gives a prayer in an indigenous language, a tongue my ears don’t understand. She shifts to English for a moment, calling on the ancestors for protection, honoring them, and thanking them for all life. She prays for the waters, the sky, the rocks. She prays for the people, to be at peace with one another and with all our relations, to live in joyful communion with nature and spirit.
Just as I wonder whether this woman might be asking too much of human beings, she utters something clear and wonderful that catches my attention:
“We are all indigenous.”
She repeats it again, and again. We are all indigenous. We are all indigenous. We are all indigenous to this Earth.
“I am indigenous to this land. And so are you,” she says. “I am indigenous to these waters, and so are you. I am indigenous to this soil, and a child of Mother Earth, and so are you. All of us—all of us—are indigenous to this world. We belong to it. It is our home.”
She continues, “If we are to find peace with one another, we must understand that this planet is our mother, and we are all brothers and sisters. We were all born from the same womb. There is no such thing as my land and yours, unless we say it is so. And if we don’t care for the land as our mother, if we don’t care for our shared home together, we are in danger of destroying her. Please, join with me.”
The room falls quiet. The only light comes from strands of twinkling bulbs strewn across the floor, and their reflections in the many mirrors that circle the room. Blue and white sparkles surround us all like stars. For a moment, a shared understanding fills the room that we are all one, of the same mother, praying under the same sky. And then the dancing begins.
I understand there’s a danger in making the statement, “We are all indigenous.”
In the fall, we celebrate Native American Heritage Month in our country. As I ponder the meaning of that celebration, I think of a comment I heard recently from philosopher Noam Chomsky, remarking on a review of a book by someone he calls a “major American historian.” He said, the book’s author mentions that when early European explorers came to the Western Hemisphere there had been approximately one million native people living up and down the length of the continent. But the historian was far off in estimates of the true population, which Chomsky says would have been closer to 60-70 million.
Why the discrepancy? How did a historian miss 59 million-or-more people and instead only report one million?
Answer: by failing to count the millions upon millions of indigenous people of those lands who were killed—by disease, famine, and war—in the wake of the European settlers’ arrival. Why were those people either not counted, or dis-counted? Did the European settlers (or historians) of that time not see those many millions of people? Did they see them, but not see them as people? Did they see them as people, but following some narrow-eyed convention of the day, presume the native people of the Americas literally did not count? Or, did they see it all and just decide to cook the numbers to hide any blood that might be on their hands?
We are all indigenous – III
“As a Mohawk elder told me once, there was once a time on this planet when all of the races were doing just the same, sitting around fires, prayingto the elemental forces of nature and the Earth and to the mysticism of the skies and stars above; hovelling in circle and community; seeking to connect and live with the land and each other in the most peaceful and harmonious way possible.
This same elder told me that it was an old prophecy that the indigenous of Turtle Island knew that destructive peoples would come one day and many of them would die by their hands. The prophecy foretold that these peoples were struck with madness and that, in fact, they had come all this way to be healed by them, but that the red people would have to go through much sacrifice to help them.
It is time we honoured the sacrifices of our indigenous brethren and go humbly to them to understand them; to learn about their love of their Earth which we have twisted into something dangerous.
It is time, because there is no more time; this is why they’re again putting their lives on the line, for something greater.”
The questions that this raises in my mind are as follows:
Shall we shy away from, deny or defer this stark realization even when this might be our best chance to #StopTheTreaty and #DisbandWHO by creating a mass formation for Gaia Nation as a global indigenous humanist sovereign – a parallel structure in the letter and spirit of UN Declaration for Rights of Indigenous Peoples?
Shall we deny our children their right to life, to good health and well-being just because we can’t come to terms with this dark side of human history?
Shall we agree to be labelled as the non-indigenous, fully aware that it borders on being inhuman and lends itself to the dehumanising and despiritualising descent into the grotesque and macabre ideology of Transhumanism?
What is United Nations Declaration on the Rights of Indigenous Peoples UNDRIP 2007?
The United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) was adopted by the General Assembly on Thursday, 13 September 2007, by a majority of 144 states in favour, 4 votes against (Australia, Canada, New Zealand and the United States) and 11 abstentions (Azerbaijan, Bangladesh, Bhutan, Burundi, Colombia, Georgia, Kenya, Nigeria, Russian Federation, Samoa and Ukraine). Click here to view the voting record.
Years later the four countries that voted against have reversed their position and now support the UN Declaration. Today the Declaration is the most comprehensive international instrument on the rights of indigenous peoples. It establishes a universal framework of minimum standards for the survival, dignity and well-being of the indigenous peoples of the world and it elaborates on existing human rights standards and fundamental freedoms as they apply to the specific situation of indigenous peoples.
The UNDRIP (A/RES/61/295) resolution was adopted by the General Assembly on 13 September 2007. The General Assembly, taking note of the recommendation of the Human Rights Council contained in its resolution 61/178 of 20 December 2006, decided to defer consideration of and action on the Declaration to allow time for further consultations and also decided to conclude its consideration before the end of the sixty-first session of the General Assembly,
Call for Action
1. The Gaia Nation Inaugural Summit
Friday 22 April to Tuesday 26 April 2022
Session I: Press Announcement: Can this GUGLI bowl out the old, non-indigenous and totalitarian Covid world order? – Launch function of Gaia Union of the Global Indigenous
Friday 22nd April 2022 8pm IST
Session II: The Gaia Nation Constituent Assembly Meeting
Saturday 23rd April 2022 4pm IST
Session III: Preparatory Meetings for a. PFII Annual Session, b. UNCCD COP15, c. Better Way Conference, d. Stockholm +50 and e. GAIA Earth Sansad Foundation from 26 April to 5 June, 2022
Sunday 24th April 2022 4pm IST
2. PFII Annual Session
25 April to 6 May 2022, New York & Online
2.1 Seek endorsement from friendly member-states
2.2 Create consensus for global enforceable mandate for UN Declaration for Rights of Indigenous People passed by UN General Assembly in 2007
2.3 As global indigenous, we are the stewards and custodians for grassroots to global political judicial economic systems as per UNDRIP 2007
2.4 Move resolution at PFII Annual Session to dissolve WHO and UN and hand over to the global indigenous by 20 May and 5 June 2022 respectively
3. UNCCD COP 15
9-20 May 2022 Abidjan, Ivory Coast
3.1 Global mandate for enforcement of LACE-GAIA model to combat desertification, land degradation and drought
3.2 Amalgamation with Climate Change UNCCF, Bio-diversity and UNEP into a streamlined unit
3.3 Dissolution of UN agencies working at cross-purposes with environment agenda – WTO, IMF, WB etc.
Report on UNCCD COP 14 : https://counterview.org/2019/09/20/importance-of-indigenous-learning-to-achieve-un-goal-of-combating-desertification-drought/
4. Better Way Conference
Bath, UK and online, 20-22 May 2022
4.1 Conversation 1: Reclaiming Humanity as the Indigenous (not just Science)
Keynote: We are all Indigenous irrespective of the colour of our skin and our iris, our body structure our skull size or the length of nose. We are united – robust and whole – by the diversity of our languages and the kaleidoscopic beauty of our languages and dialects, music and dance, art and poetry, our healing and learning practices, our food and dressing practices, our houses and sacred spaces. It is the non-indigenous – the monstrous monoculture, mechanized and monstrous, greedy and gluttonous that borders on the inhuman that is dehumanizing despiritualizing and lends itself to the grotesque and macabrous ideology of Transhumanism. Reviving our Indigenous is the better way to stop the Totalitarian monster that devours its own children.
4.2 Conversation 2: Disbanding WHO and United Nations for being criminal conspirators and betraying their own Charters
(Managing C19 Health Consequences is important but not a strategic issue at this critical juncture. We need to work closely together for dialogue with favourable state actors especially as the world is already divided into 2 camps after the Russia/UNHRC voting in UNGA on 7th April)
If you see the two graphics carefully, majority of people globally who are unvaxxed or oppose the Covid genocide also overtly or covertly support Russia and its powerful allies – China South Africa Brazil and India against the Transhumanist World Order.
4.3 Conversation 3: Think Global, Act Local: Fostering Active Communities for localised abundance and circular economies (we need to build the capacity and create policy frameworks to make the changes on the ground)
4.4 Conversation 4: Reclaiming & Revolutionizing Media and the communication channels
4.5 Conversation 5,6 and 7 (to be merged together with 3 sub-topics): Creating ‘Parallel Structures’ of grassroots to global governance system with GAIA Earth Sansad- A Better Way
a. Law, Justice, & Human Rights
An astonishing number of people are building the better way around our world. This lighthouse into our future is built on awareness and creating new ways of living, grounded in community, in resilience, in ideas ancient and new. How do we actively create a world in which people thrive?
b. Health, Environment, & Sovereignty
From soil to water and food, the relationship between health, environment, and sovereignty are seamlessly intertwined. As we walk towards a healthy and independent future, we engage one of the most important questions: How do we identify and address environmental health challenges?
c. Innovate, Integrate, & Meditate
Humans are instinctively drawn to an integrated approach to health, a return to nature, and frequencies of wellness and trust. A health revolution is in our midst, sparked by compassion, courage, and innovation. How do we innovate integrative approaches to managing our health?
5. Stockholm +50 Int’l Environment Meeting
2-3 June 2022, Stockholm, Sweden
5.1 ‘Humanity Still Doing More Harm than Good to Nature, Speakers Warn Preparatory Committee’ : Dialogue on Corrective Action
5.2 Gaia resolution for globally enforceable mandate for LACE-GAIA model for localised abundance and circular economies & for Devolution of economic powers and commons to grassroots community-states
(3900-4000 Community-States with population of ~2 million each and not more than one central city/hub with population limit of 0.5 million and geographical limits)
6. Foundation of GAIA Earth Sansad
5 June 2022, Durban, South Africa
6.1 New global constitution based on UNDRIP 2007, Declaration of Peace & Cessation of War (DPCW) and LACE-GAIA Model
6.2 Transition and Handover meeting with United Nations system
6.3 Announcement of timeline and action plan and policy framework for healthy harmonious and holistic world order and restoring natural eco-systems to protect, support and strengthen indigenous ways of life