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Sincerely, The MyFax Team Tip: Switch to an annual plan and savel Call (866) 378-2373 or email support@myfax.com, Home | Features | How it Works | Mobile App | Support (© 2023 Consensus Cloud Solutions, Inc. or is subsidiaries (colectvely, "Consensus" All ights reserved. MyFaxis a registered trademark of Consensus. 700 S. Flower St, 15th Floor, Los Angeles, CA 90017 1 0f2 5/23/2023, 10:29 PM.Firefox hittps://mail proton. me/u/(/inbox/CDM1 FtyiV wkA86DjelO890ufRii ‘This account is subject othe terms listed in the MyFax Customer Agreement 20f2 5/23/2023, 10:29 PMFAX COVER SHEET ‘To: Office of Management and Budget Fax: 1-202-395-3888 From: BANNING, SARITA, M Fax: 302-351-8691 4# of pages including cover sheet: 34 Date: 23 May 2023 Re: SF-181 ETHNICITY AND RACE IDENTIFICATION Attached Documents: 1. SF 181, Postmarked and Canceled stamp(s) and Endorsed on Back 2. American Declaration on the Rights of Indigenous Peoples 3, U.S. Citizenship and Immigration Services 5. H. Res 194 6. World Day of Peace ~ No Longer Slaves but Brothers and Sisters 7. Apostolic Letter Issued Motu Proprio - Supreme Pontiff Francis — Jurisdiction of Judicial Authorities 8. Pope’s Apology to Indigenous Peoples of the Americas 9. Congressional Record (page A330) to Promote Human Rights, 10. Indigenous People Sovereign in Their Lands 11. Office of the UNITED STATES ATTORNEY’S Racial/Ethnic Codes (page 70) 2pgs 1pg 2pgs pgs 9 pgs 7 pes Spgs 2pes 3 pesFAX COVER SHEET ‘To: SSA Office of International Affairs Fax: 1-877-385-0645 From: BANNING, SARITA, M Fax: 302-351-8691 4 of pages including cover sheet: 34 Date: 23 May 2023 Re; SF-181 ETHNICITY AND RACE IDENTIFICATION Attached Documents: 41. SF 181, Postmarked and Canceled stamp(s) and Endorsed on Back 2pes 2. American Declaration on the Rights of Indigenous Peoples 1pg 3. U.S. Citizenship and Immigration Services 2 pes 5H. Res 194 4 pes 6. World Day of Peace ~ No Longer Slaves but Brothers and Sisters 9 pgs 7. Apostolic Letter Issued Motu Proprio - Supreme Pontiff Francis — Jurisdiction of Judicial Authorities 7 pgs 8. Pope’s Apology to Indigenous Peoples of the Americas 3 pgs 9. Congressional Record (page A330) to Promote Human Rights 2 pes 10. Indigenous People Sovereign in Their Lands 3 pes LL, Office of the UNITED STATES ATTORNEY'S Racial/Ethnic Codes (page 70)FAX COVER SHEET ‘To: Congressional Correspondence Fax: 1-202-395-3729 From: BANNING, SARITA, M Fax: 302-351-8691 # of pages including cover sheet: 34 Date: 23 May 2023 Re; SF-181 ETHNICITY AND RACE IDENTIFICATION Attached Documents: 1. SF 181, Postmarked and Canceled stamp(s) and Endorsed on Back 2 pgs 2. American Declaration on the Rights of Indigenons Peoples 1 pg 3. USS. Citizenship and Immigration Services 2 pgs 5. H. Res 194 Des 6. World Day of Peace ~ No Longer Slaves but Brothers and Sisters 9 pgs 7. Apostolic Letter Issued Motu Proprio - Supreme Pontiff Francis — Jurisdiction of Judicial Authorities 7 pgs 8. Pope’s Apology to Indigenous Peoples of the Americas 3 pgs 9. Congressional Record (page A330) to Promote Human Rights 2 pgs 10. Indigenous People Sovereign in Their Lands 3 pgs 11. Office of the UNITED STATES ATTORNEY’S Racial/Ethnic Codes (page 70)USS. Office of Personnel Management ETHNICITY AND RACE IDENTIFICATION Guide to Personnel Data Standards (Please read the Privacy Act Statement and instructions before completing form.) ‘Name (Last, Fist, Middle intial ‘Social Security Number Bithdate (Month and Year) BANNING, SARITA\M —= 1111966 ‘Agency Use Only Privacy Act Statement Ethnicity and race information is requested under the authority of 42 U.S.C. Section 2000e-16 and in compliance with the Office of Management and Budget's 1997 Revisions to the Standards for the Classification of Federal Data on Race ‘and Ethnicity. Providing this information is voluntary and has no impact on your employment status, but in the instance (of missing information, your employing agency will attempt to identify your race and ethnicity by visual observation. This information is used as necessary to plan for equal employment opportunity throughout the Federal govemmment._It is also used by the U. S. Office of Personnel Management or employing agency maintaining the records to locate individuals for personnel research or survey response and in the production of summary descriptive statistics and analytical studies in support of the function for which the records are collected and maintained, or for related workforce studies, Social Security Number (SSN) is requested under the authority of Executive Order 9397, which requires SSN be used for the purpose of uniform, orderly administration of personnel records. Providing this information is voluntary and failure to do so will have no effect on your employment status. if SSN is not provided, however, other agency sources may be Used to obtain it. ‘Specific Instructions: The two questions below are designed to identify your ethnicity and race. Regardless of your answer to question 1, go to question 2. ‘Question 1. Are You Hispanic or Latino? (A person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish culture or origin, regardless of race.) Yes "fa No ‘Question 2. Please select the racial category or categories with which you most closely identify by placing an “X" inthe appropriate box. Check as many as apply. RACIAL CATEGORY (chic ad Toate consi DEFINITION OF CATEGORY 1&9 American indian or Alaska Native ‘A person having origins in any of the original peoples of North and South America (including Central America), and who maintains tribal affiliation or community attachment. Asian ‘A person having origins in any of the original peoples of the Far East, Southeast ‘Asia, or the Indian subcontinent including, for example, Cambodia, China, India, Japan, Korea, Malaysia, Pakistan, the Philippine Islands, Thailand, and Vietnam. 1 Black or Aftican American ‘A person having origins in any ofthe black racial groups of Africa, 7 Native Hawaiian or Other Pacific Islander | A person having origins in any of the original peoples of Hawaii, Guam, Samoa, or ‘other Pacific stands. 5 write ‘A person having origin in any ofthe original peoples of Europe, the Middle East, or North Attica, - ‘Standard Form 181 Revised August 2005 Previous editions nat usable 42USC. Section 20000-16 NSN 7540-07-099.3446Sarte-Wae: Saming SENE FieAgyAGIRES. 2888 (XLVI-O/16) AMERICAN DECLARATION ON THE RIGHTS OF INDIGENOUS PEOPLES (Adopted at the third plenary session, held on June 15, 2016) ‘THE GENERAL ASSEMBLY, RECALLING the contents of resolution AG/RES, 2867 (XLIV-O/14), “Draft American Declaration on the Rights of Indigenous Peoples,” as well as all previous resolutions on this issue; RECALLING ALSO the declaration “Rights of the Indigenous Peoples of the Americas” [AGIDEC. 79 (XLIV-O/14)], which reaffirms that progress in promoting and effectively protecting the rights of the indigenous peoples of the Americas is a priority for the Organization of American States; RECOGNIZING the valuable support provided by the member states, observer states, and the organs, agencies, and entities of the Organization of American States for the process in the ‘Working Group to Prepare the Draft American Declaration on the Rights of Indigenous Peoples; RECOGNIZING ALSO the important participation of indigenous peoples of the Americas in the process of preparing this Declaration; and TAKING INTO ACCOUNT the significant contribution that the indigenous peoples of the ‘Americas have made to humanity, RESOLVES: To adopt the following Draft American Declaration on the Rights of Indigenous Peoples:! ‘The United States remains committed to addressing the urgent issues of concer to indigenous peoples across the Americas, including combating societal discrimination against indigenous peoples and. Canada reiterates its commitment to a renewed relationship with its indigenous peoples, based on recognition of rights, respect, cooperation and partnership. Canada is now fully engaged,US. Department of Homeland Security US. Ciivenship and Immigration Services [Nitonl Reso Centr PO. Box S18010 LeesSummit, MO 64064-8010 ea, U.S. Citizenship gf me 7 : May 17, 2023 dq and Immigration WS Services SARITA BANNING pesca PO BOX am ODESSA, DE 19730 Dear SARITA BANNING: This letter is in response to your request for records under the Freedom of Information Act (FOIA) or Privacy Act (PA), which was received in this office on May 9, 2023, regarding your Birth Certificate, I- 94, and Please provide me with, the citizenship status of Sarita Mae Banning, Sarita Banning, Sarita M Banning, Banning, Sarita Mae.. We have completed a search of Person-Centric Identity Services (PCIS). No records responsive to your request were located. IF you have reason to believe that responsive records do exist, and you ean provide us with additional information, we will conduct another search. Please forward the additional information to the address listed above and reference the control number which appears on this correspondence. If, after the second search no responsive records are located, you will be notified. At that time, you may appeal the determination by following the directions set forth below. ‘You have the right to file an administrative appeal within 90 days of the date of this letter. By filing an appeal, you preserve your rights under FOIA and give the agency a chance to review and reconsider your request and the agency's decision. You may file an administrative FOTA appeal by mail to USCIS FOIA/PA Appeals Office, 150 Space Center Loop, Suite 500, Lee's Summit, MO 64064-2139. Both the letter and the envelope should be clearly marked “Freedom of Information Act Appeal.” If you would like to discuss our response before filing an appeal to attempt to resolve your dispute without going through the appeals process, you may contact our USCIS FOIA Public Liaison at U.S, Citizenship and Immigration Services, National Records Center, FOIA/PA Office, P.O, Box 648010, Lee's Summit, MO 64064-8010, or by email at FOLAPAQuestions@uscis.dhs.gov. ‘A USCIS FOIA Public Liaison is an ageney official to whom FOIA requesters can raise concerns about the service the requester has received from the agency's FOIA Office. USCIS FOIA Public Liaisons are responsible for assisting in reducing delays, increasing transparency, and understanding of the status of requests, and assisting in the resolution of disputes. If you are unable to resolve your FOIA dispute through our USCIS FOIA Public Liaison, you may contact ‘the Office of Government Information Services (OGIS) at the National Archives and Records ‘Administration to inquire about the FOIA mediation services they offer. The contact information for OGIS is Office of Government Information Services, National Archives and Records Administration, ‘8601 Adelphi Road-OGIS, College Park, Maryland 20740-6001; email ogis@nara.gov; telephone 202- 741-5770; toll free 877-684-6448; or facsimile 202-741-5769, How to Submit Questions or ChangesNRC2023 4 Page 2 ‘Questions concerning this FOLA/PA request may be mailed to U.S. Citizenship and Immigration Services, National Records Center, FOLA/PA Office, P.O. Box 648010, Lee's Summit, MO 64064-8010 or emailed to FOIAPAQuestions@uscis.dhs.gov. All FOLA/PA related requests, including address changes, must be submitted in writing, and signed by the requester. Please include the control number listed above on all correspondence with this office. For more information regarding the USCIS FOIA Program, please visit uscis.gov/foia. Sincerely, Cunt Cynthia Munite Director, FOIA OperationsH. Res. 194 In the House of Representatives, U. S., thuly 29, 2008. Whereas millions of Africans and their descendants were cuslaved in the United States and the 13 Ameriean colo- from 1619 through 1865; Whereas slavery in America resembled no other form of invol- untary servitude known in history, as Africans were cap- tured and sold at auction like inanimate objects or ani- mals; Whereas Africans foreed into slavery were brutalized, humili- ated, dehumanized, and subjected to the indignity of being stripped of their names and heritage; Whereas enslaved families were torn apart after having been sold separately from one another; Whereas the system of slavery and the visceral racism against persons of African descent upon which it depended be- came entrenched in the Nation’s social fabric; Whereas slavery was not officially abolished until the passage of the 13th Amendment to the United States Constitu- tion in 1865 after the end of the Civil War; Whereas after emaneipation from 246 years of slavery, Afri- can-Americans soon saw the fleeting political, social, and ceonomie gains they made during Reconstruction evi cerated by virulent racism, lynchings, disenfranchisement,2 Black Codes, and racial segregation laws that imposed a rigid system of officially sanetioned racial segregation in virtually all areas of lifes Whereas the system of de jure racial segregation known as “Jim Crow,” which arose in certain parts of the Nation following the Civil War to create separate and unequal societies for whites and African-Americans, was a direct result of the racism against persons of African descent engendered by slavery; Whereas a century after the official end of slavery in Amer- ica, Federal action was required during the 1960s to climinate the dejure and defacto system of Jim Crow throughout parts of the Nation, though its vestiges still linger to this day; Whereas Afriean-Americans continue to suffer from the com- plex interplay between slavery and Jim Crow—long after both systems were formally abolished—throngh enormous damage and loss, both tangible and intangible, including the loss of human dignity, the frustration of careers and professional lives, and the long-term loss of income and opportunity; Whereas the story of the enslavement and de jure segregation of African-Americans and the dehumanizing atroci committed against them should not be purged from or minimized in the telling of American history; Whereas on July 8, 2003, during a trip to Goree Island, Sen- egal, a former slave port, President George W. Bush ac~ Knowledged slavery’s continuing legacy in American life and the need to confront that legaey when he stated that slavery “Was... one of the greatest crimes of history . The racial bigotry fed by slavery did not end with *HRES 194 EH3 slavery or with segregation. And many of the issues that still trouble America have roots in the bitter experience of other times. But however long the journey, our destiny is set: liberty and justice for all.”; Whereas President Bill Clinton also acknowledged the deep- seated problems caused by the continuing legacy of rac~ ninst African-Americans that began with slavery ism aga when he initiated a national dialogue about race; Whereas a genuine apology is an important and necessary first step in the process of racial reconciliation; Whereas an apology for centuries of brutal dehumanization and injustices cannot erase the past, but confession of the wrongs committed can speed racial healing and ree- onciliation and help Americans confront: the ghosts of their past; Whereas the legislature of the Commonwealth of Virginia has recently taken the lead in adopting a resolution offici and other expressing appropriate remorse for slav State legislatures have adopted or are considering similar resolutions; and Whereas it is important for this country, which legally recog: nized slavery through its Constitution and its laws, to make a formal apology for slavery and for its suecessor, Jim Crow, so that it can move forward and seek rec- oneiliation, justice, and harmony for all of its citizens: Now, therefore, be it Resolved, That the House of Representatives— (1) acknowledges that slavery is incompatible with the basic founding principles recognized in the Declara- tion of Independence that all men are created equal; “HRES 194 EH4 (2) acknowledges the fundamental injustice, eruelty, brutality, and inhumanity of slavery and Jim Crow; (3) apologizes to African Americans on bebalf of the people of the United States, for the wrongs committed against them and their ancestors who suffered under slavery and Jim Crow; and (4) expresses its commitment to rectify the gering consequences of the misdeeds committed against African Americans under slavery and Jim Crow and to stop the oceurrence of human rights violations in the fu- ture. Attest: Clerk. “HRES 191 EHThe Holy See MESSAGE OF HIS HOLINESS POPE FRANCIS FOR THE CELEBRATION OF THE WORLD DAY OF PEACE 1 JANUARY 2015 NO LONGER SLAVES, BUT BROTHERS AND SISTERS 1. At the beginning of this New Year, which we welcome as God’s gracious gift to all humanity, | offer heartfelt wishes of peace to every man and woman, to all the world’s peoples and nations, to heads of stale and government, and to religious leaders. In doing so, I pray for an end to wars, conflicts and the great suffering caused by human agency, by epidemics past and present, and by the devastation wrought by natural disasters. | pray especially that, on the basis of our common calling to cooperate with God and all people of good will for the advancement of harmony and peace in the world, we may resist the temptation to act in a manner unworthy of our humanity. In my Message for Peace last vear, | spoke of “the desire for a full life... which includes a longing {for fraternity which draws us to fellowship with others and enables us to see them not as enemies or rivals, but as brothers and sisters to be accepted and embraced” [1] Since we are by nature relational beings, meant to find futflment through interpersonal relationships inspired by justice and love, it is fundamental for our human development that our dignity, freedom and autonomy be acknowledged and respected. Tragically, the growing scourge of man’s exploitation by man gravely damages the life of communion and our calling to forge interpersonal relations marked by respect, justice and love. This abominable phenomenon, which leads to contempt for the fundamental rights of others and to the suppression of their freedom and dignity, takes many forms. | would like briefly to consider these, so that, in the light of God's word, we can consider all men and women “no longer slaves, but brothers and sisters’. Listening to God's plan for humanityz 2. The theme I have chosen for this year's message is drawn from Saint Paul's letter to Philemon, in which the Apostle asks his co-worker to welcome Onesimus, formerly Philemon’s slave, now a Christian and, therefore, according to Paul, worthy of being considered a brother. The Apostle of the Gentiles writes: “Perhaps this is why he was parted from you for a while, that you might have him back for ever, no longer as a slave but more than a slave, as a beloved brother” (w. 15-16). Onesimus became Philemon's brother when he became a Christian. Conversion to Christ, the beginning of a life lived Christian discipleship, thus constitutes a new birth (cf. 2 Cor 5:17; 1 Pet 1:3) which generates fratemity as the fundamental bond of family life and the basis of life in society. In the Book of Genesis (cf. 1:27-28), we read that God made man male and female, and blessed them so that they could increase and multiply. He made Adam and Eve parents who, in response to God's command to be fruitful and multiply, brought about the first fraternity, that of Cain and ‘Abel. Cain and Abel were brothers because they came forth from the same womb. Consequently they had the same origin, nature and dignity as their parents, who were created in the image and likeness of God. But fraternity also embraces variety and differences between brothers and sisters, even though they are linked by birth and are of the same nature and dignity. As brothers and sisters, therefore, all people are in relation with others, from whom they differ, but with whom they share the same origin, nature and dignity, In this way, fraternity constitutes the network of relations essential for the building of the human family created by God. Tragically, between the first creation recounted in the Book of Genesis and the new birth in Christ whereby believers become brothers and sisters of the “first-born among many brethren” (Rom 8:29), there is the negative reality of sin, which often disrupts human fraternity and constantly disfigures the beauty and nobility of our being brothers and sisters in the one human family. It was not only that Cain could not stand Abel; he Killed him out of envy and, in so doing, committed the first fratricide. “Cain's murder of Abel bears tragic witness to his radical rejection of their vocation to be brothers. Their story (cf. Gen 4:1-16) brings out the difficult task to which all men and women are called, to live as one, each taking care of the other’ [2] This was also the case with Noah and his children (cf. Gen 9:18-27). Ham's disrespect for his father Noah drove Noah to curse his insolent son and to bless the others, those who honoured him. This created an inequality between brothers born of the same womb. In the account of the origins of the human family, the sin of estrangement from God, from the father figure and from the brother, becomes an expression of the refusal of communion. It gives rise to a culture of enslavement (cf. Gen 9:25-27), with all its consequences extending from generation to generation: rejection of others, their mistreatment, violations of their dignity and fundamental rights, and institutionalized inequality. Hence, the need for constant conversion to the3 Covenant, fulfilled by Jesus’ sacrifice on the cross, in the confidence that “where sin increased, grace abounded alll the more... through Jesus Christ” (Rom 5:20-21). Christ, the beloved Son (cf. ‘Mt3:17), came to reveal the Father's love for humanity. Whoever hears the Gospel and responds to the call to conversion becomes Jesus’ “brother, sister and mother’ (Mt 12:50), and thus an adopted son of his Father (cf. Eph 1:5). One does not become a Christian, a child of the Father and a brother or sister in Christ, as the result of an authoritative divine decree, without the exercise of personal freedom: in a word, without being freely converted to Christ. Becoming a child of God is necessarily linked to conversion: “Repent, and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). All those who responded in faith and with their lives to Peter's preaching entered into the fratemity of the first Christian community (cf. 1 Pet 2:17; Acts 1:15-16, 6:3, 15:23): Jews and Greeks, slaves and free (cf. 1 Cor 12:13; Gal 3:28). Differing origins and social status did not diminish anyone's dignity or exclude anyone from belonging to the People of God. The Christian community is thus a place of communion lived in the love shared among brothers and sisters (cf. Rom 12:10; 1 Thess 4:9; Heb 18:1; 1 Pot 1:22; 2 Pet 1:7). All of this shows how the Good News of Jesus Christ, in whom God makes “all things new” (Rev 21:5),[3] is also capable of redeeming human relationships, including those between slaves and masters, by shedding light on what both have in common: adoptive sonship and the bond of brotherhood in Christ. Jesus himself said to his disciples: “No longer do | call you servants, for the servant does not know what his master is doing; but | have called you friends, for all that | have heard from my Father I have made known to you" (Jn 15:15). The many faces of slavery yesterday and today 3. From time immemorial, different societies have known the phenomenon of man's subjugation by man. There have been periods of human history in which the institution of slavery was generally accepted and regulated by law. This legislation dictated who was bom free and who was born into slavery, as well as the conditions whereby a freebom person could lose his or her freedom or regain it. In other words, the law itself admitted that some people were able or required to be considered the property of other people, at their free disposition. A slave could be bought and sold, given away or acquired, as if he or she were a commercial product. Today, as the result of a growth in our awareness, slavery, seen as a crime against humanity [4] has been formally abolished throughout the world. The right of each person not to be kept in a state of slavery or servitude has been recognized in international law as inviolable. Yet, even though the international community has adopted numerous agreements aimed at ending slavery in all its forms, and has launched various strategies to combat this phenomenon, millions4 of people today — children, women and men of all ages ~ are deprived of freedom and are forced to live in conditions akin to slavery. I think of the many men and women labourers, including minors, subjugated in different sectors, whether formally or informally, in domestic or agricultural workplaces, or in the manufacturing or mining industry; whether in countries where labour regulations fail to comply with intemational norms and minimum standards, or, equally illegally, in countries which lack legal protection for workers’ rights, | think also of the living conditions of many migrants who, in their dramatic odyssey, experience hunger, are deprived of freedom, robbed of their possessions, or undergo physical and sexual abuse. In a particular way, | think of those among them who, upon arriving at their destination after a gruelling journey marked by fear and insecurity, are detained in at times inhumane conditions. | think of those among them, who for different social, political and economic reasons, are forced to live clandestinely. My thoughts also tum to those who, in order to remain within the law, agree to disgraceful living and working conditions, especially in those cases where the laws of a nation create or permit a structural dependency of migrant workers on their employers, as, for example, when the legality of their residency is made dependent on their labour contract. Yes, | am thinking of *slave labour’ | think also of persons forced into prostitution, many of whom are minors, as well as male and female sex slaves. | think of women forced into marriage, those sold for arranged marriages and those bequeathed to relatives of their deceased husbands, without any right to give or withhold their consent. Nor can | fail to think of all those persons, minors and adults alike, who are made objects of trafficking for the sale of organs, for recruitment as soldiers, for begging, for illegal activities such as the production and sale of narcotics, or for disguised forms of cross-border adoption. Finally, | think of all those kidnapped and held captive by terrorist groups, subjected to their purposes as combatants, or, above all in the case of young girls and women, to be used as sex slaves. Many of these disappear, while others are sold several times over, tortured, mutilated or killed, ‘Some deeper causes of slavery 4. Today, as in the past, slavery is rooted in a notion of the human person which allows him or her to be treated as an object. Whenever sin corrupts the human heart and distances us from our Creator and our neighbours, the latter are no longer regarded as beings of equal dignity, as brothers or sisters sharing a common humanity, but rather as objects. Whether by coercion or deception, or by physical or psychological duress, human persons created in the image and5 likeness of God are deprived of their freedom, sold and reduced to being the property of others. ‘They are treated as means to an end. ‘Alongside this deeper cause — the rejection of another person's humanity — there are other causes which help to explain contemporary forms of slavery. Among these, | think in the first place of poverty, underdevelopment and exclusion, especially when combined with a lack of access to education or scarce, even non-existent, employment opportunities. Not infrequently, the victims of human trafficking and slavery are people who look for a way out of a situation of extreme poverty; taken in by false promises of employment, they often end up in the hands of criminal networks which organize human trafficking. These networks are skilled in using moder means of ‘communication as a way of luring young men and women in various parts of the world. ‘Another cause of slavery is corruption on the part of people willing to do anything for financial gain Slave labour and human trafficking often require the complicity of intermediaries, be they law enforcement personnel, state officials, or civil and military institutions. “This occurs when money, and not the human person, is at the centre of an economic system. Yes, the person, made in the image of God and charged with dominion over all creation, must be at the centre of every social or ‘economic system. When the person is replaced by mammon, a subversion of values occurs” [5] Further causes of slavery include armed conflicts, violence, criminal activity and terrorism. Many people are kidnapped in order to be sold, enlisted as combatants, or sexually exploited, while ‘others are forced to emigrate, leaving everything behind: their country, home, property, and even members of their family. They are driven to seek an alternative to these terrible conditions even at the risk of their personal dignity and their very lives; they risk being drawn into that vicious circle which makes them prey to misery, corruption and their baneful consequences. A shared commitment to ending slavery 5. Often, when considering the reality of human trafficking, illegal trafficking of migrants and other acknowledged or unacknowledged forms of slavery, one has the impression that they occur within a context of general indifference. Sadly, this is largely true. Yet | would like to mention the enormous and often silent efforts which have been made for many years by religious congregations, especially women’s congregations, to provide support to victims. These institutes work in very difficult situations, dominated at times by violence, as they work to break the invisible chains binding victims to traffickers and exploiters. Those chains are made up of a series of links, each composed of clever psychological ploys which make the victims dependent on their exploiters. This is accomplished by blackmail and threats made against them and their loved ones, but also by concrete acts such as the confiscation of their identity documents and physical violence. The activity of religious congregations is carried out in three main areas: in offering assistance to victims, in working for their psychological and6 educational rehabilitation, and in efforts to reintegrate them into the society where they live or from which they have come. This immense task, which calls for courage, patience and perseverance, deserves the appreciation of the whole Church and society. Yet, of itself, itis not sufficient to end the scourge of the exploitation of human persons. There is also need for a threefold commitment on the institutional levek to prevention, to victim protection and to the legal prosecution of perpetrators. Moreover, since criminal organizations employ global networks to achieve their goals, efforts to eliminate this phenomenon also demand a common and, indeed, a global effort on the part of various sectors of society. ‘States must ensure that their own legislation truly respects the dignity of the human person in the areas of migration, employment, adoption, the movement of businesses offshore and the sale of items produced by slave labour. There is a need for just laws which are centred on the human person, uphold fundamental rights and restore those rights when they have been violated. Such laws should also provide for the rehabilitation of victims, ensure their personal safety, and include effective means of enforcement which leave no room for corruption or impunity. The role of women in society must also be recognized, not least through initiatives in the sectors of culture and social ‘communications. Intergovernmental organizations, in keeping with the principle of subsidiarity, are called to coordinate initiatives for combating the transnational networks of organized crime which oversee the trafficking of persons and the illegal trafficking of migrants. Cooperation is clearly needed at a number of levels, involving national and international institutions, agencies of civil society and the world of finance. Businesses{6] have a duty to ensure dignified working conditions and adequate salaries for their ‘employees, but they must also be vigilant that forms of subjugation or human trafficking do not find their way into the distribution chain. Together with the social responsibility of businesses, there is also the social responsibility of consumers. Every person ought to have the awareness that “purchasing is always a moral and not simply an economic — act*.{71 Organizations in civil society, for their part, have the task of awakening consciences and promoting whatever steps are necessary for combating and uprooting the culture of enslavement. In recent years, the Holy See, attentive to the pain of the victims of trafficking and the voice of the religious congregations which assist them on their path to freedom, has increased its appeals to the international community for cooperation and collaboration between different agencies in putting an end to this scourge.[8] Meetings have also been organized to draw attention to the phenomenon of human trafficking and to facilitate cooperation between various agencies, including experts from the universities and international organizations, police forces from migrants’7 ‘countries of origin, transit, or destination, and representatives of ecclesial groups which work with victims. It is my hope that these efforts will continue to expand in years to come. Globalizing fraternity, not slavery or indifference 6. In her ‘proclamation of the truth of Christ's love in society” [9] the Church constantly engages in charitable activities inspired by the truth of the human person. She is charged with showing to all the path to conversion, which enables us to change the way we see our neighbours, to recognize in every other person a brother or sister in our human family, and to acknowledge his or her intrinsic dignity in truth and freedom. This can be clearly seen from the story of Josephine Bakhita, the saint originally from the Darfur region in Sudan who was kidnapped by slave-traffickers and sold to brutal masters when she was nine years old. Subsequently — as a result of painful experiences ~ she became a “free daughter of God” thanks to her faith, lived in religious consecration and in service to others, especially the most lowly and helpless. This saint, who lived at the turn of the twentieth century, is even today an exemplary witness of hope[110] for the many victims of slavery; she can support the efforts of all those committed to fighting against this “open wound on the body of contemporary society, a scourge upon the body of Christ”. [11] In the light of all this, | invite everyone, in accordance with his or her specific role and responsibilities, to practice acts of fraternity towards those kept in a state of enslavement. Let us ask ourselves, as individuals and as communities, whether we feel challenged when, in our daily lives, we meet or deal with persons who could be victims of human trafficking, or when we are tempted to select items which may well have been produced by exploiting others. Some of us, out of indifference, or financial reasons, or because we are caught up in our daily concems, close our eyes to this. Others, however, decide to do something about it, to join civic associations or to practice small, everyday gestures — which have so much merit! — such as offering a kind word, a greeting or a smile. These cost us nothing but they can offer hope, open doors, and change the life of another person who lives clandestinely; they can also change our own lives with respect to this reality. We ought to recognize that we are facing a global phenomenon which exceeds the competence of any one community or country. In order to eliminate it, we need a mobilization comparable in size to that of the phenomenon itself. For this reason | urgently appeal to all men and women of good will, and ail those near or far, including the highest levels of civil institutions, who witness the scourge of contemporary slavery, not to become accomplices to this evil, not to turn away from the ‘sufferings of our brothers and sisters, our fellow human beings, who are deprived of their freedom and dignity. Instead, may we have the courage to touch the suffering flesh of Christ,[12] revealed in the faces of those countless persons whom he calls “the least of these my brethren” (Mt 25:40, 45). ‘We know that God will ask each of us: What did you do for your brother? (cf. Gen 4:9-10). The8 globalization of indifference, which today burdens the lives of so many of our brothers and sisters, requires all of us to forge a new worldwide solidarity and fraternity capable of giving them new hope and helping them to advance with courage amid the problems of our time and the new horizons which they disclose and which God places in our hands. From the Vatican, 8 December 2014 FRANCISCUS [1] No. 1. [2] Message for the 2014 World Day of Peace, 2. 13] CE, Apostolic Exhortation Evangelii Gaudium, 11. [4] Cf. Address to Delegates of the Intemational Association of Penal Law, 23 October 2014: L’Osservatore Romano, 24 October 2014, p. 4. [5] Address to Participants in the World Meeting of Popular Movements, 28 October 2014: L’Osservatore Romano, 29 October 2014, p. 7. [6] Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Vocation of the Business Leader: A Reflection, 2013. IZ] BENEDICT XVI, Encyclical Letter Caritas in Veritate, 66. [8] Cf. Message to Mr Guy Ryder, Director General of the Intemational Labour Organization, on the oceasion of the 103rd Session of the ILO, 22 May 2014: L'Osservatore Romano, 29 May 2014, p.7. [9] BENEDICT XVI, Encyclical Letter Caritas in Veritate, 5. [10] "Through the knowledge of this hope she was ‘redeemed’, no longer a slave, but a free child of God. She understood what Paul meant when he reminded the Ephesians that previously they were without hope and without God in the world — without hope because without God” (BENEDICT XVI, Encyclical Letter Spe Salvi, 3). [1.1] Address to Participants in the Second International Conference on Combating Human Trafficking: Church and Law Enforcement in Partnership, 10 April 2014: L'Osservatore Romano, 14 April 2014, p. 7; cf. Apostolic Exhortation Evangelii Gaudium, 270.[12] Cf. Apostolic Exhortation Evangelii Gaudium, 24 and 270. Copyright © Dicastero per la Comunicazione - Libreria Editrice VaticanaAPOSTOLIC LETTER ISSUED MOTU PROPRIO OF THE SUPREME PONTIFF FRANCIS ON THE JURISDICTION OF JUDICIAL AUTHORITIES OF VATICAN CITY STATE IN CRIMINAL MATTERS In our times, the common good is increasingly threatened by transnational organized crime, the Improper use of the markets and of the economy, as well as by terrorism. Itis therefore necessary for the international community to adopt adequate legal instruments to prevent and counter criminal activities, by promoting international judicial cooperation on criminal matters. In ratifying numerous international conventions in these areas, and acting also on behalf of Vatican City State, the Holy See has constantly maintained that such agreements are effective means to prevent criminal activities that threaten human dignity, the common good and peace. With a view to renewing the Apostolic See’s commitment to cooperate to. these ends, by means of this Apostolic Letter issued Motu Proprio, I establish that: 1. The competent Judicial Authorities of Vatican City State shall also exercise penal jurisdiction over: Page 1 of 7a) crimes committed against the security, the fundamental interests or the patrimony of the Holy See; b) crimes referred to: - in Vatican City State Law No. VIII, of 11 July 2013, containing Supplementary Norms on Criminal Law Matters, - in Vatican City State Law No. IX, of 11 July 2013, containing Amendments to the Criminal Code and the Criminal Procedure Code, when such crimes are committed by the persons referred to in paragraph 3 below, in the exercise of their functions; ©) any other crime whose prosecution is required by an international agreement ratified by the Holy See, if the perpetrator is physically present in the territory of Vatican City State and has not been extradited ‘The crimes referred to in paragraph 1 are to be judged pursuant to the criminal law in force in Vatican City State at the time of their commission, without prejudice to the general principles of the legal system on the temporal application of criminal laws. . For the purposes of Vatican criminal law, the following persons are deemed "public officials’: a) members, officials and personnel of the various organs of the Roman Curia and of the Institutions connected to it. b) papal legates and diplomatic personnel of the Holy See. ©) those persons who serve as representatives, managers or directors, as well as persons who even de facto manage or exercise control over the entities directly dependent on the Holy See and listed in the registry of canonical juridical persons kept by the Governorate of Vatican City State; Page 2 of 7(11, 4) any other person holding an administrative or judicial mandate in the Holy See, permanent or temporary, paid or unpaid, irrespective of that person's seniority. ‘The jurisdiction referred to in paragraph 1 comprises also the administrative liability of juridical persons arising from crimes, as regulated by Vatican City State laws. 5. When the same matters are prosecuted in other States, the provisions in force in Vatican City State on concurrent jurisdiction shall apply. 6. The content of article 23 of Law No. CXIX of 21 November 1987, which approves the Judicial Order of Vatican City State remains in force. This I decide and establish, anything to the contrary notwithstanding. establish that this Apostolic Letter issued Motu Proprio will be promulgated by its publication in L'Osservatore Romano, entering into force on 1 September 2013. Given in Rome, at the Apostolic Palace, on 11 July 2013, the first of my Pontificate. FRANCISCUS Be pleased to take further notice that we comprehend and declare the Motu Proprio to mean the following: Exposition of facts All employees of corporations, all of which are established under the Roman Curia, are no longer immune. Therefore, ALL employees of BAR courts, governments, law enforcement, banks, collection agents, SARS, SARB, etc., as of September ‘st, 2013, are and will be held accountable for crimes against humanity when the will and wish of we, the peopl vexatiously Page 3 of 7dismissed, which includes failure to uphold the law of the land when requested to do so; [2]. 3. For the purposes of Vatican criminal law, the following persons are deemed “public officials”: former “private officials” exempt from law are now within the laws dictates and are held liable, aka “public servants’] a) members, officials and personnel of the various organs of the Roman Curia and of the Institutions connected to it. (World-wide corporations and all individuals in trust are corporations pursuant to their birth certificate] b) papal legates and diplomatic personnel of the Holy See. [The Pope governs the Church/people/trust, all the people in the Birth Trust, through the Roman Curia, the governing body of the Vatican and Unum sanctum) ©) those persons who serve as representatives, managers or directors, as well as persons who even de facto manage or exercise control over the entities [public servants] directly dependent on the Holy See [trust beneficiaries] and listed in the registry {through birth certificates] of canonical juridical persons [legal fiction represented by a birth certificate ALL CAPS NAME] kept by the Governorate of Vatican City State, d) any other person holding an administrative or judicial mandate in the Holy See, permanent or temporary, paid or unpaid, irrespective of that person's seniority, fall public servants] 13]. 4 The jurisdiction referred to in paragraph 1 comprises also the administrative liability of juridical persons arising from crimes, as regulated by Vatican City State laws. [public servants are now liable for crimes against humanity] [4]. establish that this Apostolic Letter issued Motu Proprio on his own impulse] will be promulgated by its publication in L’Osservatore Romano, entering into force on 1 September 2013. Given in Rome, at the Apostolic Palace, on 11 July 2013, the first of my Pontificate. [5]. Synopsis: Church = People = Trust Page 4 of 7The Vatican created a world trust using the birth certificate to capture the value of each individual's future productive energy. Each state, province and country in the fiat monetary system, contribute their people’s value to this ‘world trust identified by the SS, SIN or EIN numbers (for example) maintained in the Vatican registry. Corporations worldwide (individuals became corporate fictions through their birth certificate) are connected to the Vatican through law (Vatican to Crown to BAR to laws to judge to people) and through money (Vatican birth accounts value to IMF to Treasury (Federal Reserve) to banks to people (loans) to judges (administration) and sheriffs (confiscation)).. [6]. Judges administer the birth trust account in court matters favouring the court and the banks, acting as the presumed “beneficiary” since they have not properly advised the “true beneficiary’ of their own trust. Judges, attorneys, bankers, lawmakers, law enforcement and all public officials (servants) are now held personally liable for their confiscation of true beneficiary's homes, cars, money and assets; false imprisonment, deception, harassment, and conversion of the true beneficiary's trust funds. The Importance of Motu Propria by Pope Francis [7]. According to the New Advent Catholic Encyclopaedia, Motu Propria in Latin stands for “of his own accord” and is the name given to an official decree by a Pope personally in his capacity and office as supreme sovereign pontiff and not in his capacity as the apostolic leader and teacher of the Universal Church. To put it more bluntly, a Motu Propria is the highest form of legal instrument on the planet in accordance to its provenance, influence and structure to the Westem-Roman world, overriding anything that could be issued by the United Nations, the Inner and Middle Temple, the Crown of Great Britain or any other Monarch and indeed by any head of state or body politic. f you are a member of the United Nations, or recognized by the United States or the United Kingdom or have a bank account anywhere on the planet, then a Motu Proprio is the highest legal instrument; Page 5 of 7(a). In the case of the Motu Propria issued by Pope Francis on July 11th 2013, itis an instrument of several functions and layers: a. In the first instance, it may be legally construed to apply to the local matters of the administration of the Holy See. b. In the second instance, the document relates to the fact that the Holy See is the underpinning to the whole global system of law, therefore anyone holding an office anywhere in the world is also subject to these limits and that immunity no longer applies. c. Thirdly, we see the Holy See and the Universal Church clearly separating itself from the nihilist world of the professional elite who continue to be proven time and time again with no desire to do anything honorable until they are tom from power by anyone, anybody who cares for the law. d. The age of the Roman Cult, as first formed in the 11th Century, and that hijacked the Catholic Church first formed by the Carolingians in the 8th Century, then the Holly Christian Empire or Byzantine Church by the 13th Century and the world at large by the 16th Century, ceased to exist around March 14th 2013 upon the election of Pope Francis. @. This document issued by Pope Francis is historic on multiple levels, but most significant above all others in that it recognizes the supremacy of the Golden Rule, the same teaching ascribed to Jesus Christ and the intimate connection to the Rule of Law, that all are subject to the rule of law, no one is above the law. TAKE FINAL NOTICE THAT itis noticed by this court of record that agents, of REPUBLIC OF SOUTH AFRICA, INC. are now unknowingly or knowingly engaging in, or are patty to unlawful activities which are in violation of the Motu Proprio and which are by definition of Black's Law Dictionary 4" Edition: fraudulent or dishonest acts: One which involves bad faith, @ breach of honesty, a want of integrity, or moral turpitude. Hartford Acc. & Indem. Co. v. Singer, 185 Va. 620, 39 S.E. 2d 505, 507, 508. Page 6 of 7In Conclusion The here-in named parties are to hold all proceedings in abeyance of fraud relating to this case until a proper forum has been agreed upon and established by all interested people; Respondents and this honorable court have 5 days to challenge this writ, line for line and to give reasons to state why this subject matter does not apply to the herein named parties; counter claims to be made via registered mail to: the under full private liability and under the pains and penalty of perjury. Failure to respond will be accepted as acquiescence by tacit procurement and ‘we will proceed accordingly. Furthermore, all communications thus far are to be used as evidence in all matters referred to herein and in any and all related cases; Notice to principal is notice to agent; notice to agent is notice to principal; Falsa orthographia, sive falsa grammatica, non vitiate concessionem. Neither faulty spelling nor faulty grammar will vitiate a grant or a wish. Neither false Latin nor false English will make a deed void when the intent of the parties plainly appears as per the Plain Language Movement and the Golden Rule. ‘The deponents acknowledged that: they know and comprehend the contents of this declaration by their own hand; they have no objection to declaring their whole truth as far as they know it; they consider their statement of truth as far as they know it to be binding on their conscience; without prejudice; all right reserved. Page 7 of 7Pope Francis Apologizes For ‘Grave Sins’ Against Native People OF Am....__hitps:/Avww.nprorg/2015/07/10/421826430/pope-francis-apologizes-for. of 13 _ FRU HEHE dn LN OWBIF Now PLAYLIST) enssaze onare = RELIGION | istew & FOLLOW v CONSIDER peeree THIS Pope Francis Apologizes For 'Grave Sins' Against Native People Of America July 10,2015 - 5:41 PM ET Heard on All Things Considered 3-Minute Listen pLavuist Download Transcript NPR's Kelly McEvers talks with Nicole Winfield, an Associated Press reporter currently on tour with the Pope, about his apology for the church's crimes committed against the native people of America. KELLY MCEVERS, HOST: Pope Francis is continuing his South American tour today. In Bolivia, he reiterated his criticisms of global capitalism yesterday by apologizing to an audience for what he called grave sins that were committed against the native people of America in the name of God. And by America, he means North and South America. Roceo Palmo writes for Whispers in the Loggia, a religious blog that chronicles the Catholic Church. He's been covering Pope Francis's trip through the Americas, and he joins us now on the line. Welcome to the show. ROCCO PALMO: Anytime. Thanks for having me. MCEVERS: And, Rocco, tell me more about this apology. What did the pope say, and who was he speaking to? PALMO: Well, he was speaking to a group of around 5,000 workers in what are called 1972212023, 12:49 PM.Pope Francis Apologizes For'Grave Sins! Against Native People OF Am... https//wvww.nprorg/2015/07/10/421826430/pope-francis-apologizes-for. 20f 13 social movements, or at least that's how they're grouped together by the church. It was a Vatican-sponsored conference. These are folks who are organizers for labor unions, community organizers, people who serve the poor and just the marginalized in general. But what he was doing - and this wasn't just a Latin American group. It was, actually, a global group. In terms of the American continent, he apologized for the church's role in fomenting the abuse of native peoples as part of the so-called conquest of America - you know, colonization blessed by the church in the 14, 1500s. But what he did, significantly, was that he tied it to this searing critique of the global economic system, calling for change and revolution and saying that the way the global economy is carried out today represents a new colonialism that is just as abusive, that is just as exploitative and in which the downtrodden suffer. MCEVERS: So this was a planned speech. This is not an off-the-cuff remark, as far as you understand it? PALMO: Oh, this was anything but an off-the-cuff. And for Francis, who likes going off the cuff often, this is the most intensely written speech T've seen him give. It was almost an hour long in delivery. But showing that this was not frivolous remarks, in a rarity for him, it had numbered paragraphs and detailed footnotes at the end, which is the Vatican's way of saying this is to be seen not just in Bolivia or South America, but across the world, across the Church as a teaching document from the pope. MCEVERS: Wow. And so what does that mean, then? How will it take on a life after this? Will it? PALMO: Well, i'l take on a life - at least in terms of the Church -in several way Obviously the pope has given a significant B-12 shot, if you will, to the efforts these folks are doing in the grassroots at ground level, and it's going to encourage everyone who's involved in the Chureh and social ministry. But in terms of the U.S., this is arguably the best curtain-raiser we're going to have for the speech the Pope's going to give to Congress during his visit here in late September. No pope has ever addressed Congress before, and already you have people on both sides of the aisle quaking in their boots about what he's going to say. And, you know, last night will comfort progressives, if you will - Democrats. But at the same time, you know, the church is teaching in terms of condemning same- 972212023, 12:49 PMPope Francis Apologizes For ‘Grave Sins! Against Native People Of Am... hitpsi//www.npr.org/2015/07/10/421826430/pope-fancis-apologizes-for.. 3o0f 13 sex marriage and abortion, contraception are still there as well. And, you know, the job ofa preacher, it's often said, is to comfort the afflicted and afflict the comfortable. And that's what's Francis did last night in the Latin American context, and he's going to do it again in the U.S. in a couple months. MCEVERS: That's Rocco Palmo. He writes for Whispers in the Loggia, a religious blog chronicling the Catholic Chureh. Thanks so much for speaking with us. PALMO: Anytime. Copyright © 2015 NPR. Allrights reserved. Visit our website terms of use anu permissions pages at wew.npr.org for Further information [NPR transcripts are created on a rush deadline by an NPR contractor. This text may not be nis final form and may be updated or revised in the future. Accuracy and availability may vary. The authoritative record of NPR's programming i the audio record. More Stories From NPR LR Mi nil SH 5/22/2023, 12:49 PMU.S. Constitution Charter of the United Nations FORTHE RECORD I appear in favor of the amendments. Congress is no longer bound by its constitutional system of delegated powers. Its only test is under the obligatory power to promote human rights in these fields of endeavor: Civil, political, economic, social and cultural. These are found in Articles 55 and 56 of the Charter of the United Nations, a ratified and approved treaty. They are being promoted in all parts of the world by the United Nations. Congress may now legislate as an uninhibited body with no shackles of delegated powers under the Constitution. Our entire system of a government of delegated powers of Congress has been changed to a system of undelegated powers without amendment by the people of the United States. The authority for these statements is found in a volume entitled Constitution of the United States of America, Annotated, issued in 1953, prepared under the direction of the Judiciary Committee of the Senate of the United States and under the chairmanship of Prof. Edward S. Corwin of Princeton, aided by the legal staff of the Library of Congress. This is the conclusion on page 427 of the Annotations: "In a word, the treaty power cannot purport to amend the Constitution by adding to the list of Congress enumerated powers, but having acted, the consequence will often be that it has provided Congress with an opportunity to enact measures which, independently of a treaty, Congress could not pass, and the only question that can be raised as to such measures will be whether they are necessary and proper’ measures for the carrying of the treaty in question into operation. It will be noted that one of the principal cases cited is that of the Migratory Bird case. ‘These conclusions are those also of a committee of the New York State Bar Association, of which former Attorney General Mitchell and Mr. John W. Davis were prominent members. Now, for some practical illustration of new-found powers under treaties of what Congress may do: 1, Tt may enact a comprehensive education bill, providing for education in any State which does not provide it. In fact, it may take over all public education now provided by States and municipalities. 2. It may enact a prohibition act without an amendment of the Constitution. 3. It may enact a uniform divorce act. 4. It may take over all social and welfare services rendered by or through the States or their agencies. 5. It may take over all commerce, all utility rates and service, all labor. The list may be multiplied extensively at your will. The new test of constitutionality will apply to all legislation by congress since 1945, which deals with any of the five fields of endeavor. Any judge deciding on the validity of legislation must havetwo books before him -- one, the Constitution of the United States, and the other, the Charter of the United Nations. If he does find authority for the act in the Constitution, he will find it in the Charter. That is the exact situation in which Justice Holmes found himself and the other members of the Supreme Court when they decided the Migratory Bird case. The authority was not found in the Constitution ---it was found in the treaty with Great Britain. The question to be answered is this: Under which form of government do the people of the United States prefer to live? Manifestly, we cannot operate under both. Senators, the people of the United States have given up their sons; they have given up billions of their substance. They should not be the only Nation in the world to give up their form of government -- the wonder of the world ~~ to discharge their obligations to the people of the world. Source Congressional Record Page A3220, Statement of Carl B. Rix of Milwaukee Former President of the American Bar Association. Entered inte the House Record by the Honorable Lawrence H. Smith of Wisconsin on May 11, 1955.Te ee ee eee av tae soc angusge * Pope: Indigenous People Sovereign in Thelr Lands David Ma, The Guardian 15 February 2017 Pope ays indigenous people masthavefnl sy about ther land Francs echoes growing body of international law and standards on the right to peor and Informed consent Inthe 15th Century papa bul prometed and provided legal jusieaton fr the conquest ‘ ‘and theft of ndigenous peoples lands and resources worlwide =the consequences which \ ate stil being felt oda. Theriaht to conquest none such bll the Romanus Panto, sued Inthe 14505 when Nicolas V waste Pope, was granted in perpetity sa ow Smeshave changed. Lart wee, over 0 years ter Francs, the fst Pope for atin America, stuck rater ferent noe for inigenous peoples around the wail, orld rights fr beter environmental stewardship. He sid publ that inigenovs peoples have the ight "prior ‘and informed consent” In other words, nothing should happen on or Impact ther lon, trios and resources unlesthey are tit. “1 betleve thatthe central sse i how to recone the right to development, oth social ane cultural withthe protectin ofthe particular tharactariesof indigenous paoples and her erttorog” sald Franc, according oan English version of ls srs leased by the Vatican's press ofce “This especialy dear when planing economic acts which may interfere with indigenous cultures and ther ancestral reationship tothe ath? Francs went on inthis egard, the right to prior an nfrmes consent should always preva as foresen in Artie 32 ofthe [UN] Deciaration onthe Rights oF indigenous Peoples. Cnt then posible to guarantee peaceful cooperation between goversing authors and incigenous peoples, overcoming confrontation an confit” Francis was peating to numerous indigenous represonatvesin Rome a the contusion of the thin indigenous Peoples Forum eld by the UN'S International Fund fr Agricul Development. “he unc sclraen - nondgaty Binding was adored 10 years ago. Ate 32 sys stats stall consult and cooperate in god faith withthe incigenous peoples concerned trough their wn repreertatve Institution nordarto obtain th fee and informed consent prior othe approval of any project fecting teirlands or testores and ther resources, articular in connection withthe dvelopment, utzon or explaion of mineral, water or other resources” Francis alea toi hs audience “humanity is commiting a eave sina not caring fo the earth, and ura them to resist rew technologies which “destroy the eat, which deztoy the environment andthe ecological alae, ae whieh en up destroying the wisdom of peoples” He called on government to onabe indigenous peoples to fly participate in developing “puideines and prekess" oth cally and atonal ‘rious mainstream medi ind the 88, The Independert n the Washington Post interpreted France speech a8 comment, ran apparent comment, on the cuentDaki Aces Poin conf in the US almost sf that was the ony confit over indigenous people’ and they ware aware of But what about everyone and everywhere else? Such interpretations were su rejected by 2 Vatican spokesperson, who was reported 23 3yng “thre's no eemont ia his words that would gve us le to krow fhe was aking about any specie cases” ‘So what dosomeofthose who were with Fanci that doy thik of Ms spaach? How sgfcan wast ‘yma Conringham, a Mista activ rom Niarage and former Chalrerson of the UN's Permanent Forum on indigenous Issues, sos the Pepe ‘wae sncng several main mesrages. These nchased the “ned to raconcl the right a development wih indigenous peoples spiritual and cultural specter and terre’, and the mportace ofthe UN Declaration and consent which was, she sys, “ina Woy response to indigenous demons “expected strong message bt his postion eczoded my expectations” Cunningham tolé The Guardian. “We stuly clear about the struggles of ‘ur people and an important voce make our demons be hear” fra Lala, rom the Assocation for Law ane Aavoeay for Pastoral Tanzania, sys wae "ely wake-up clo governments”“ns comments} come at tie when, instead of scaling up, governments nresingly late on look with suspicion at the minimum standarasin the UN Dedation hetold The Gurdon, “Without heeding Pope Francis al fe would undoubtedly become more miersble for indigenous peoples than ever Before. Gree towants extraction of hydracarbons an minerals wll open up adona fatnes, heightening indigenous ‘opley’ povertyand inabltyto des with inact of ehmate change anda myriad of eter chalenges” For Aver Pop a Maye legen from Guatemal, Franc’ remarks demonstrate his ongoing cmmmitmant to nganous peoples rights. “indigenous peoples have been the guardians of her resources or centurles says Pop another former Chaipetsn ofthe UNS Permanent Forum. “Free, por and informed consent sone ofthe restimportnt sues ofthe 21st century. The Pope's comments are truly sic.” Viti Toul Corpur, a Kantanaey lgret woman rom th Pipoines and now the UN's Special Rapporteur onthe Right of Indigenous Peoples, sys Francis comments lustrate his “uadestanding ofthe portance” of implementing te UN Decaration. ‘ne vou tata lager chance of evercoming confonttion and confit betwen indigenous peoples and governing authorities canbe schiewedif ror and informed coneen i respected echoes what many ind\genous peoples have always stated” TalhCoepur told The Guordon. Lee Maleres from Austral, describes “eating” thatthe Pope tok such “strong taco” on the need to respect intgenous peoples rights, and say he took the opportunity fo as wth him the "Doctrine of Discovery" the intertiona lea concept grounded nthe 1th century papa! ule “cach perso in ou aulence had th opportunty to saya very few words tothe Pope as he cme around the oom” Mazer, orn Queen, {ald the Guardian,“ ashes the Fope to continue to review the Doctina of Discovery which was foowed by mary instances of genocide of Indigenous peoples andthe taking of ther lands. Als | requested the Catholi Church sek to ase awareness woriwde ofthe station ane rights cf ndigenous peoples” In asserting incigenous peoples’ sign to consen, Francs was echoing-ans ging sustenance 1 -a grewing body of nterational aw and * jursprdence binding on governments, and gules, principle or operating procedures adopted by some franca institutions, UN agencies and rv sector groups According toa 2013 report by UN-REDD on the itemationl legal ba for what iknow 36 "FIC free, por aninforme ‘consent "More than 20 States have atifed rurnerous ternational and regional trates and covenots thet expressly provdefor or are now interpreted to ecognis, a Sate dty and oblestion to blah FPIC where the cicumstances so warrant” Photo: women wesringa traction costume holds Pope Fanci head on he ozasio at is meeting with representatives of insigerovs peoples ‘tending UN arcultural mesting in Rome, tthe Vatican, 15 February 2017. Franlshas insted that ndgenous peoples must ve “Te, prior {nd intormed consent for any economic activ on ther ancestral lands — an indirect rique asthe Donald Trump administration seks to advance construction ona $2 8biion ol piptine over appesitin frm American Indgenous peoples. Source: Servo Fotografia -L‘sservtore Pomsne. sais * esigenous peones 1 Land hts {Nomis nd santo Recherche par ‘Archives Land! Nouvelles archives ae ‘iter Fesbook edt Unkedin Ei In adétiona to ts Gobal Program, HLRW cperstesthe Habitat emai nena org Inteeationl Cealtion program in the Miele East North Aico ‘lemena@hic-mons.crg (MENA), 25 wells emerging regional intaivesin other eons. Coneact LRN at Wieb:wwnhimorg wiehicmens.on, Cooedinaton OFF, Mile Eas North Atria (MENARegtonal Program: 4Suliron Aza, Floor, Mubandisin, Cire Eeyst “eFax: 120(0)23762-8617 LUN usisonoftce:15 Rue des Savolses, Bote 98, Greve 1205, sustains Tel: +41 (01795032485, (6200 aight rceedta HC-HLRN saneEE EL rag ee anenee eee SOSGIN “Eatexs Brotiiy #3 (CO ere wsenecn ©