The Green Virgin - Pachamama

The Green Virgin - Pachamama

The final balance between Common Law

 and the Law of Mother Nature

by Niki Raapana, June 14, 2012

Looming behind all the rhetoric about Climate Change, social justice, equity, and sustainable development, there is a religious-political force that is so powerful it has no resistance. We are entering the "perfect" finale in Darwinian social evolution. We are becoming as "One."

Pachamama is the goddess of Communitarianism. Promoted by groups of Indigenous Peoples from around the world, Mother Earth will get full human "rights" during the upcoming Rio+20 celebrations. Pachamama's Law is also referred to as "the 11 Laws of Nature."

Move aside Gaia. Olympus has been overthrown! Pachamama has come back to life in the cocaine fields of Bolivia. Not Gaia and not Maat, only Pachamama is set to be crowned as Green Goddess of the United Nations in 2012, by King Cocaine himself. No lesser gods or goddesses share Her high place in 21st century history. She is the Mother of the World. Under Big Mother, with the guidance of Her beloved spiritual agents for change and transformation, all of humanity will naturally balance all conflicting beliefs, in order to save the planet from certain destruction.

"Though cause and effect are notoriously difficult to prove in climatology, the chief culprit behind global warming is thought to be the build-up of carbon dioxide in the atmosphere, arising from the use of coal, oil and gas during the past 200 years." ¹

^{Everyone has heard by now that Climate Change is an emergency of epic proportions. The world faces the biggest threat to human life since the Big Flood. But don't worry everybody. The situation is under control. There will be no need to find a Noah or build an arc this time.}

"What is responsible? It is capitalism. Sometimes we fail to look at the root causes of global warming. For the last two or three years we have seen the four crises of capitalism: the economic crisis, the climate crisis, the food crisis, and the energy crisis." Bolivian President Evo Morales speaking at COP 16, 2010

2

Our great Green Goddess is not Yaweh or Allah. The Virgin is not Greek. She's not Isis or a Pagan, Celtic, or Roman goddess. She not Mother Mary and not the blessed Virgin. She's not a Hebrew on a mission to kill the hybred Nephalim seed. In Mother World's morality play, only Her transgressors will be sentenced to death; the obediant, no matter what their DNA, are spared. Her priests will lead willing humanity back to the centre of all life. The unwilling will be sentenced to living in a Hell on Earth.

Tightly intertwined with the calls for building a global Green Economy, this proposal for a UN approved Global Green Religious Legal framework solidly establishes the rights of the Green Goddess. The more "ethical" ideology of achieving full Harmony with Nature is the goal of all UN sustainable development agendas. The force behind the Pachamama, the revived "communitarian spirit of community," is often reverantly mentioned by the people who have been elevated to the global priesthood. Most human sacrifices to Pachamama are completely unaware of what they owe and what their new responsibility is in this global cult of the Earth goddess, or the accelerating global authority of She, whose laws must be obeyed. We are witnesses to a phenomenal global change into monotheistic "intensive cult worship."

nature worship, Earth, from Britannica Online:

"Although in polytheistic religions the earth is usually represented as a goddess and associated with the god of heaven as her spouse, only rarely is there an elaborate or intensive cult of earth worship. 3

The Pachamama is world history in the making. And, the best part is, She's got heavy financial backing. She comes with a complex new set of bankers' laws that everyone must obey.

"The methodology Pachamama Raymi

was developed at the end of the eighties in Peru, in the Rural Development Program

<sup>PRODERM, financed by the Dutch Foreign Cooperation and the European Union and the Peruvian government. The main intellectual author and promoter of the methodology was Willem van Immerzeel. He introduced and further developed the methodology in Bolivia, Guatemala and Chile, adding new elements, improving others, and adjusting it to specific cultural and institutional realities.

"The Pachamama Raymi methodology has demonstrated its scalability showing it can be applied in micro and mega projects. Scaling up was first demonstrated in projects financed by the European Union (from PRODERM, to PAC-II, and ALA 94/89) and later by several IFAD projects (MARENASS, Sierra Sur and others)." 4</sup>

Big Mama's miraculous appearance settles the rights dilemma, once and for all.

Bolivia enshrines natural world's rights with equal status for Mother Earth

"It makes world history. Earth is the mother of all", said Vice-President Alvaro García Linera. "It establishes a new relationship between man and nature, the harmony of which must be preserved as a guarantee of its regeneration."

"The law, which is part of a complete restructuring of the Bolivian legal system following a change of constitution in 2009, has been heavily influenced by a resurgent indigenous Andean spiritual world view which places the environment and the earth deity known as the Pachamama at the centre of all life. Humans are considered equal to all other entities." The Guardian UK, April 10, 2011 5

The individually protected "rights of the people" are ended. Advice from Christian texts no longer apply. All sovereignty was declared a barrier to justice, equality, and illuminated leadership, several decades ago. In the outdated American system, all protections from government intrusions were declared as natural born rights. Individual Rights were claimed to come from the Creator (but a debate rages over which Creator the founders meant). In the end, it's not the Architect of the Universe, Baal, Dagon, Satan or Lucifer who rules the New World Order. The God to end all other Gods is Mother World, and She has "rights" too. Pachamama's "rights" are just as valid as the "rights" claimed by mortal men, plus She has the additional right of trying mortal men in her international tribunal... but that's only because she's a good mother.

"The second proposal was we must defend the rights of Mother Earth. Like any human being, we have rights, but Mother Earth also has her rights…

"…The peoples of the world also suggest establishing an international tribunal regarding climate justice. Anyone who fails to respect the rights of mother earth should stand trial for it." Bolivian President Evo Morales speaking at COP 16, 2010 6

Mother Earth has the "right" to determine how many humans can live on Her. Only She who must be obeyed can determine the "best use" of Her resources. Only our Big Mother knows what humans shall take from Her breast and belly. Her rape ends now. Humans have almost detroyed all her beautiful gifts. There is only one thing that can save Earth. Pachamama's absolute dominion over mankind is the saving grace that will stop Climate Change and social injustice. She will transition all humanity from selfish rights to charitable responsibilities. Her high priests already prepared us to be one people, one planet, with one shared future vision.

Americans must embrace the final vision, before it's too late! We must commit to capitulating to every demand made on our people, no matter how insane it all sounds to us. We have to evolve with the rest of the planet. We're making some progress, as Bill Clinton recently told a Berkeley audience, "We're more communitarian now than we were in 1994." But we have to do more. It is all our fault anyway, so we have to fix it now too.

Our skills, abilities, and resourcefulness are competencies necessary to achieving the vision. Humans are only the branches on trees bearing the fruit in the womb of the great Virgin. It is our fruit that must be ripened and plucked before the vision can be manifested entirely. In this epic story, Eve is not tempted to pick the fruit, she is summoned to become the fruit.

"Competence trees are special futures techniques that essentially allow an organisation, group or community to identify and evaluate its specific skills and level of competency. The real benefit of applying this technique, however, lies not in its ability to highlight internal competences, but rather to enable the mobilisation of key people on the basis of these competences in an attempt to create and effectively achieve a shared future vision." 7

According to the richest and most inbred families on Earth, the emergency situation facing humanity is so pressing and so horribly dangerous, humans will only survive IF we all agree to become one big kibbutz, under one world religion, with one set of religious banker's laws. We're evolving into one big mob, under the guidance of the very educated, and very rich.

"The Bolivian constitution raises communitarian justice to the same rank as ordinary justice." The Dangers of Communitarian Justice 8

For twenty years illuminated Americans have been rebuilding communities to fit into a communitarian wholistic system of law. For over a hundred years they've been teaching their own Book of Revelations that would manifest as the Ecozeric Era. In 2012, the entire globe is prepared to bow before the "rights" of Pachamama, although they'll do it under the uplifting guise of benign sounding phrases like holistic sustainable community revitalization.

"Sustainable development and sustainability influence today's urban planners. Some planners argue that modern lifestyles use too many natural resources, polluting or destroying ecosystems, increasing social inequality, creating urban heat islands, and causing climate change. Many urban planners, therefore, advocate sustainable cities." 9

In just a few days, Pachamama worshippers will manifest the vision. There will be rituals and animal scarifices to celebrate Her crowning in Rio de Janiero, Brazil. The West and East won't celebrate; most people in those regions may not learn about the Green Goddess until after they pay fines in courts to be built.

The only humans enlightened enough to appreciate this miraculous virgin rebirth in the East and West are: Rockefellers, monopolists, corporate vsionaries, Fabians, highborn Rockefeller/Morgan affiliates in every sustainable and more "caring" business, Communists, Nazis, Zionists, Natives, Greens, Luciferians, Vatican II Catholics, Neo Muslims, Masons, Methodists, Mormons, Bahai, Gaians, OWS, and Cabalists.

"Rituals related to the Pachamama are practiced together with those of Christianity, to the point that many families are simultaneously Christian and pachamamistas.^{[4] Pachamama is sometimes syncretized as the Virgin of Candelaria.[5]" 10}

<sup>The ancient Cabalistic practice of "raising the dead" (adopted by Christians during the 16th to 20th centuries) was also a ritual for summoning Celestial Beings. Pachamama is being ressurected by very "advanced souls" who have called her down from the very top, called the Third Tier, where the purest Spirits reside.


The necromancer most responsible for reawakening the Andean Pachamama is a little old revolutionary terrorist from the old Haganah gangs that "de-invited" the British in 1947, named Amitai Etzioni. Trained and financed by Nazis and Bolsheviks to gain "independence" for political Zionism after WWII, Etzioni, an indoctrinated communist kibbutz raised soldier, was sent to study Buber, Cabala, and Talmudic dialectical tactics for manipulating the masses.</sup> 

Upon graduation, special agent Amitai Etzioni (known to the FBI only as Mega) was assigned to the U.S.A. The Mossad motto is "through deception thy will do war." In 1958, Etzioni began his new career as a leading American sociologist at Berekley. It took twenty years, but in 1979 he was a White House advisor to President Carter, under special assistant Richard Harden.

Once hidden under the guise of sweet little professor, firmly entrenched in D.C., Etzioni went to work on phase 2 of his assignment. He predicted Communitarianism would become the global "perfect" middle ground between too many rights and not enough responsibilities (capitalism), or not enough rights and too many responsibilities (communism).

Etzioni's 1990 Communitarian Platform defined his goal as helping Americans find a necessary balance between excessive individualism-selfishness and the more moral rights of the "community." The definition of community was left necessarily vague. His moral "shoring up" teaches the need for new global citizenship based on an equal division between citizen's Rights and Responsibilities. He's written more than thirty books on the subject. He travels the globe advising governments on the need for harmonization.

Etzioni was Bill Clinton's "silent" mentor, Hillary Clinton praised Etzioni in her book "It Takes A Village," and the Obamas have known Etzioni since they began their Communitarian neighborhood activist training at Northwestern University under Communitarian Network Professor John McNight. 

Etzioni's idea for Community Policing was adopted by the U.S. Congress in 1994. Today it is a worldwide policing strategy. Prominent Communitarian author Robert Putnam was President George Bush Jr's Press Secretary. Putnam described Bush's Compassionate Conservatism as Etzioni's idea of Communitarianism to the Washington Post in 2002.

So how is Amitai Etzioni connected to the rebirth of the Andean Pachamama, exactly?

Pachamama represents Communitarian Socialism to the Bolivians who wrote it into their new constitution in 2009.

"The historic enactment of Bolivia's new constitution that grants unprecedented rights to the country's indigenous majority, approved by over 61% of the vote on January 25, represented the beginning of "communitarian socialism", according to President Evo Morales.

This was not the first time Bolivia's first indigenous president had raised the concept of "communitarian socialism". In his April 2008 speech to the United Nations, Morales spoke of the need for "a communitarian socialism in harmony with Mother Earth". Green Left Weekly 11
President Evo Morale's Communitarianism is the same Communitarianism Amitai Etzioni invented in 1980.

"Traditionally, citizenship regimes in Latin America relied on corporatist forms of interest intermediation. Corporatist systems are one subset of a larger grouping of communitarian approaches to state-society relations. All communitarian approaches assume "a formal, political role for groups in defining some state-society relations." Because identities, preferences, interests, and meanings are grounded in social constructs and rooted in the community, communitarians suggest that groups are an important political unit. As such, groups (ethnic, class, sectarian etc.) are typically the prevailing political unit in communitarian systems. This was the dominant citizenship regime type in corporatist Latin America. Conversely, liberal citizenship regimes have always promoted the individual as the primary political unit. For liberals, "The individual possesses certain rights and responsibilities and, in large part, acts to maximize personal autonomy, interests, and capacities," notes Yashar. Over the course of the last three decades, and with particular alacrity during the 1980s and 1990s, Latin America regimes, as a response to a host of economic, fiscal, and political pressures, mutated from corporatist to neoliberal citizenship regimes." Adam Galleger in a review of Contesting Citizenship in Latin America by Deborah Yashar 12

Several writers have described the communal traditions in Bolivian tribal communities as having been based in "communitarian tradition" for 500 years.

"Vargas Llosa’s position has been reprised during recent struggles in Bolivia in a

variety of ways. Analysts critical of the social movement effort have pointed to the ways that urbanites of indigenous descent "idealize the rural and communitarian tradition of their ancestors in order to oppose it to a present in which they have achieved less than they hope" (Laserna 2003). In a speech after his removal from office,5 Sánchez de Lozada charged that Bolivia’s social movements "don’t believe in democracy," and he contrasted orderly "representative democracy" to an "authoritarian communalistic democracy" that is based on the supposed "assemblies" of Bolivia’s indigenous societies." 13

"David Choquehuanca in an interview elaborated on the communal roots that facilitate the construction of socialism: "We have always governed ourselves in our communities. This is why we maintain our customs, perform our own music, speak our own Aymaran language, in spite of a 500-year effort to erase these things – our music, our language and our culture. In a state of clandestinity, we have upheld our values, economic forms, our own types of communitarian organization, which are all being reappraised now. This is why we are incorporating into socialism something that has resisted for 500 years - the communitarian element. We want to build our own socialism." 14

"We don’t want a capitalist system or a neoliberal system. We want a communitarian system, a system from our own ancestors." 15

Etzioni's Diversity Within Unity Platform is another aspect similar to the Bolivian ideology.

"The basic approach we favor is diversity within unity. It presumes that all members of a given society will fully respect and adhere to those basic values and institutions that are considered part of the basic shared framework of the society. At the same time, every group in society is free to maintain its distinct subculture-those policies, habits, and institutions that do not conflict with the shared core-and a strong measure of loyalty to its country of origin, as long as this does not trump loyalty to the society in which it lives if these loyalties come into conflict. Respect for the whole and respect for all is at the essence of our position." Amitai Etzioni 16

"Both women and the model of the Good Life seek unity within diversity since the more we are organized in specific groups, the more our social and communitarian meaning increases." The Pachamama Alliance blog, May 21, 2012 13 1

Another picece that ties Etzioni to the Dutch Corporation's investments in rural Bolivia may be in Etzioni's advice to EU presidents, his travels to the Netherlands, and his close association with the Dutch PM.

"It is noteworthy that Etzioni hardly addresses the religious socialist roots of Buber's idea of ​​community. Which were originally strongly influenced by the anarchist socialist thinking of his friend Gustav Landauer. From there, there was an influence on the kibbutz movement. At the utopian socialist ideas as Buber in "Pfade in Utopia" shows, Etzioni pays any attention. That would be huge commitment to communitarian thinking probably not do well, but the debate about it. Buber chooses Landauer for a minimum state: there is only need the state where the community is not really the case can regulate themselves. But where there is no real responsibility or more communities, the state must take responsibility. A current perspective for the Dutch debate, where the CDA in the communitarian Aryan thought a strange and confusing has entered into alliance with liberal individualism." Karl Barth (google translated from Dutch) 18

Active in the New World Order Project since the 1960s, Dr. Amitai Etzioni is credited with introducing the theory of Communitarianism to "the upper reaches of academia" in the late 1980s. Etzioni is heralded as the "father" and "guru" of Communitarianism.

http://www.fesdc.org/content/recent08.htm

Some of his activities include (this is a partial list from Etzioni's online bio):

Member, Committee on International Order 1963-1969, Chairman, Committee on International Order 1968-1969, Founding Member, Research Advisory Group of the World Order Models Project. Yale University Law School (World Law Fund) 1969-1971, Member, Administrative Board, Research Institute on Communist Affairs, Columbia University 1970-1974 {ed. lol!}, Member, Governing Council, American Jewish Congress 1973-1975, Member, Council on Foreign Relations 1976-1988, Founder and First President, Society for the Advancement of Socio-Economics 1989-1990, Member, Editorial Advisory Board (EAB) of the Living Economics/ Living Economy Network Initiative 1988- , Member, National Advisory Committee of the Institute of Government and Public Affairs 1989- , Member, Special Committee on Lawyering in the 21st Century, American Association of Law Schools 1989- Member, Founding Board, PEGS, Committee on the Political Economy of the Good Society 1992- Member, New York Times Syndicate 1993- Member, Council of Advisors, National Civic League 1992-1994, Member, Board of Directors, Character Education 1993-1995, Partnership Member, Advisory Council, Character Education 1995- , Partnership Member, Executive Committee, Character Education Partnership 1993-1994, Member, International Advisory Board, New Israeli 1994 Interdisciplinary University of Law, Management and Technology, Member, AmeriCorps Launch Committee 1994, Founder and First President, The Communitarian Network 1994- ,Member, Advisory Board, TIKKUN Magazine 1995- , Member, Citizens For Service Advisory Board 1995-" 19

If the Bolvians did not get the term from Etzioni (who coined the term), then the only other possibility I can think of is the Pope or his priests, who have actually been much more forthright in their description of Communitarianism. Catholic priests and Pope John Paul II defined Communitarianism (as we do) as the final, perfect, Hegelian synthesis between capitalism and communism. Catholic change agents briefly introduced the dialectical concept to South Americans as a new form called Market Socialism.

http://www.mnnetherlands.com/dir/_page/101848/index.php?imagename=

DIVINE MERCY APOSTOLATE HOLLAND CELEBRATES 4th

INTER-COMMUNITARIAN FEAST OF MERCY by Malou Pimentel
The Netherlands-April 24, 2012
On a chilly yet sunny Sunday of April 15, 2012, the Divine Mercy Apostolate Holland celebrated its fourth inter-communitarian Feast of Mercy. The Filipino- Dutch Catholic Community of Haarlem hosted this annual Mercy Sunday at Pastoor van Arskerk in Haarlem, The Netherlands. The theme was:

“ PROCLAIM TO THE WHOLE WORLD MY UNFATHOMABLE MERCY .”

The Divine Mercy Apostolate Holland has for its goal of mission to bring the Divine Mercy Flame

 to communities of faith. Instead of communities going and searching for His Mercy.

Thus, creating the SPIRIT OF INTERCOMMUNITARIAN,

coming together once a year as people of faith, worshipping the Lord as one family of God.

 The SPARKS OF MERCY has to reach everyone in all

denominations, races and cultures “ UNITY IN DIVERSITY “.

We praise the Mighty Merciful Lord that parishes in the land have started celebrating the Mercy Sunday.

Pachamama was ressurected by the Communitarians to become the blessed Mother of us all, and much like Etzioni's Cabbalistic interpretation of the oral and secret Talmud with a good mix of Greek and New Testament sentiments, the Pachamama is less of a religion and more of a law religionalized. While it was always apparent to this writer that there would eventually be a global Communitarian Church, the conditioning for acceptence was well underway by the time I got into the reseacrh in 1999, but all the evidence I saw pointed towards either the Vatican or revived Sanhendrin Court taking the leading role in the new world religion. Our attention was sucessfully directed toward JerusaLondon, when all along the new world Communitarian religion was manifesting in Bolivia!

"Speaking before an estimated 15,000 people, including several Latin American heads of state; government representatives from Africa, Asia, and Europe; and indigenous delegations, Morales detailed his government's proposal for establishing an international climate justice court, passage of a U.N. Declaration of the Rights of Mother Earth, reparations from rich countries to assist poor and low-lying nations that will be impacted by the effects of climate change, and financing of clean energy technologies. He also urged countries to open their borders to future waves of climate refugees."

http://washingtonpeacecenter.net/node/3071

Philosophy, history, and political science texts published prior to 1990 have few to no references for the term Communitarian. Zero out of a thousand Americans had ever heard the word when we asked them in 2000. Nobody we talked to knew what it was, even now, and many people actually accused us of "making it up." Today Communitarianism is still very obscure, the primary sources mentioning it remain academic publications, but it's much more frequently used by mainstream news and bloggers. It's only been over the past three or four years that we found papers identifying it as the basis for so many varied religious beliefs.

The big Communitarian idea for lasting harmony and peace includes a mandatory "balance" between the rights of individuals against their new responsibilities to the "community." According to the Stanford Encyclopedia and Britannica, the theory was introduced into upper academia in the late 1980s by several writers coming from various theological and theoretical backgrounds. Alasdair MacIntyre, Catholic professor at Notre Dame, taught a slightly different variety of communitarianism than the "guru" of the Communitarian Movement, former Middle Eastern terrorist Dr. Amitai Etzioni. The bottom line to all the theory is that Communitarianism represents the "common good."

"Common Good. This has been defined as "everything that is good to more than one person, that perfects more than one person, that is common to all" (Argandoña 1998, p. 1095). It is the fulfillment of a company's purpose as a company, that is, the creation of conditions that enable its stakeholders achieve their personal goals. The good for the individual translates normatively into the good for the community. A 1905 letter sent by U.S. Secretary of Agriculture James Wilson on the transfer of authority over national forestlands to the U.S. Forest Service noted that "all land is to be devoted to its most productive use for the permanent good of the whole people, and not for the temporary benefit of individuals or companies" (Pinchot 1974, p. 261). The common good, as a communication ethic, transcends the values and interests of any single group." 20

The basis for the theory of Communitarian Forestry Management is well-established. The U.S. Department of State is the lead agency for harmonization in the United States. The U.S. Dept of Forestry and U.S. Dept of Agriculture, the agencies responsible for harmonizing all the land and people at the local community levels, were built entirely upon the inevitable "need" for Communitarian Harmony with Nature.

"Charles Darwin (1809-1882) shocked the conceit of humanity by placing human evolution alongside that of animals, that is, as part of nature. The evolutionary explanation of the proliferation of life on earth undermined dualistic philosophies thousands of years old. Darwin’s works, The Origin of Species (1859) and The Descent of Man (1871), became important sources in the development of environmentalism and environmental ethics. Dietrich Brandis, a German scientist, pioneered forestry management in India and Graves, as well as Gifford Pinchot, who would later head the United States Forest Service..." 21

Pachamama's Rights aren't the only communitarian practices being introduced in the busy, behind-the-scenes workshops and consensus groups. The proposed UN Forestry Management Practices at the Rio+20 Earth Summit are offically defined as "communitarian."

Communitarian forest management to assure Sustainable Development

"Communitarian forest management (CFM) is a common practice in several countries of Latin America. Sustainable communitarian forest management helps to mitigate the effects of environmental degradation and climate change and promotes rural development by the creation of more employment opportunities in the forest sector, which strengthens the local economies and eradicates rural poverty. Thus, the communitarian forest management provides multiple ecologic, economic and social benefits, and can inspire other nations to learn from the experiences in Mexico and Central America to adopt similar strategies to promote sustainable development.

"Our side event will show what is crucial for successful and sustainable communitarian forest management, how it fosters local governance and how it improves local development. At the same time, challenges and needs will be presented to foster communitarian forest management that benefits nature and society in the local and global context. " UNCSD 15 22

The world has only Global Citizens now, and with citizenship comes responsibilities. A primary requirement for good standing in the emerging structure for global governance (not government) is selfless (but profitable) service to the community. Everyone must serve. The community's got your back.

It's not a coincidence or a mistake that Occupy Wall Street mutated into Occupy the Earth and headed for Rio+20. 23 The OWS leadership has made an officially recognized UN committment to working for global communitarian harmony with Mother Earth. The great transition into our global common destiny is in the final wrecking stages. Like the Twin Towers, our system of government and laws is about to go "poof!"

http://www.fanaticforjesus.blogspot.com/

Those who have not been warned or educated about the way communitarianism is predestined to become the perfect, final solution to global problems and dialectical conflicts are the most easily convinced to adopt MamaZioni's Communitarian values and principles. Their lovliest, lofty vague phrases have many levels of interpretations, and the naive person who takes a Communitarian's word at face value is in for a rude awakening.

Harmony means one thing to a peace lovin' happy hippie, it means something else to a devout Christian or Muslim, it means another thing to a musican, and it means something entirely different to a Mossad-trained Communitarian COP.

- end -

Sources for quotes:

1 . 

^{http://www.iisd.org/business/issues/climate_change.aspx}

2.

^{http://www.intercambioclimatico.com/en/2010/12/09/president-morales-tells-world-leaders-not-to-forget-the-people/#more-824 Bolivian President Evo Morales’ 10 commandments to save the planet, life and humanity http://www.occasionalplanet.org/?p=4983 {Commandments reprinted in full at end of this Source list}}

3. Britannica online

4.

^{http://www.pachamamaraymi.org/en/history-of-pachamama-raymi}

5.

^{http://www.guardian.co.uk/environment/2011/apr/10/bolivia-enshrines-natural-worlds-rights"It}

6. COP 16

7.

^{http://www.luda-project.net/compendium/pdf/hbe4_annex.pdf}

8.

^{http://mabb.blogspot.com/2011/12/dangers-of-communitarian-justice.html}

9. Wikipedia

10. Wikipedia

11.

^{http://www.globalresearch.ca/index.php?context=va&aid=13339}

12.

^{http://tropicsofmeta.wordpress.com/2012/05/09/contesting-citizenship/}

^{13. The Culture of Democracy and Bolivia’s Indigenous Movements}

By Robert Albro

^{http://www.carnegiecouncil.org/media/fellowPaper_albro2.pdf}

^{14.
Communitarian Socialism in Bolivia, By Roger Burbach, April 5, 2010}

^{http://globalalternatives.org/node/113}

15.

Liberating Pachamama Corporate Greed, Bolivia, and Peasant Resistance by Daphne Eviatar

^{http://www.scribd.com/doc/70149253/Liberating-Pachamama}

16.

^{http://www.gwu.edu/~ccps/dwu_positionpaper.html}

^{17.
http://www.pachamama.org/blog/read-this-insightful-article-on-women-and-sumak-kawsay}

18.

^{http://translate.google.com/translate?hl=en&sl=nl&tl=en&u=http%3A%2F%2Fwww.karlbarth.nl%2F44-inhoud%2Fwaagschaal%2Fwaagschaal-oude-site%3Fstart%3D27}

19.

^{http://www.gwu.edu/~ccps/etzioni/general_biography_information.html}

20.

An ethic for sustainable forest management in sub-Saharan Africa

21.

United Nations A/66/302* General Assembly Distr.: General 15 August 2011 Original: English 11-45314* (E) 230911 *1145314* Sixty-sixth session Item 19 (h) of the provisional agenda** Sustainable development: Harmony with Nature 14

22.

^{http://www.uncsd2012.org/rio20/index.php?page=view&type=1000&nr=126&menu=126}

<sup>23. http://occupywallst.org/article/ocupa-rio20-occupy-un-conference-sustainable-devel/



Additional Reading:

Bolivian President Evo Morales’ 10 commandments to save the planet, life and humanity http://www.occasionalplanet.org/?p=4983

First: a call to end the capitalist system. The capitalist system was inhuman and encouraged unbridled economic development. The exploitation of human beings and pillaging of natural resources must end, as should wars aimed at securing access to those resources. Also, the world should end the plundering of fossil fuels; excessive consumption of goods; the accumulation of waste; as well as the egoism, regionalism and thirst for earning where the pursuit of luxury was taking place at the expense of human beings. Countries of the south were heaped with external debt, when it was the ecological debt that needed paying.

Second, the world should denounce war, which brought advantage to a small few, he said. In that vein, it was time to end occupation under the pretext of "combating drugs", such as in South America, as well as other pretexts such as searching for weapons of mass destruction. Money earmarked for war should be channeled to make reparations for damage caused to the Earth.

Third, there should be a world without imperialism, he said, where no country was dependent upon or subordinate to another. States must look for complementarity rather than engage in unfair competition with each other. Member States of the United Nations should consider the asymmetry that exists among nations and seek a way to lessen deep economic differences. Moving along those lines, he said the Security Council — with its lifelong members holding veto rights — should be democratized.

Fourth, he said access to water should be treated as a human right, and policies allowing the privatization of water should be banned. Indigenous peoples had a long experience of mobilizing themselves to uphold the right to water. He proposed that they put forth the idea of forming an international convention on water to guarantee it as a human right and to protect against its appropriation by a select few.

Fifth, he said the world should promote clean and eco-friendly energies, as well as end the wasteful use of energy. He said it was understood that fossil fuels were nearing depletion, yet those who promoted biofuels in their place were making "a serious mistake". It was not right to set aside land not for the benefit of human beings, but so that a small few could operate luxurious vehicles. It was also because of biofuels that the price of rice and bread has risen; and the World Bank and the International Monetary Fund (IMF) were now warning that such policies must be prevented. The world should explore more sustainable forms of alternative energy, such as geothermal, solar, wind and hydro-electric power.

Sixth, he said there should be more respect for Mother Earth, and the indigenous movement must bring its influence to bear in fostering that attitude. The world must stop thinking of Mother Earth in the capitalist sense — which was that of a raw material to be traded. For who could privatize or hire out his mother?

Seventh, he stressed the importance of gaining access to basic services for all. Services such as education and transport should not be the preserve of private trade.

Eighth, he urged the consumption of only what was necessary and what was produced locally. There was a need to end consumerism, waste and luxury. It was an irony that millions of dollars were being spent to combat obesity in one half of the globe, while the other was dying of hunger. He said the impending food crisis would necessarily bring an end to the free market, where countries suffering hunger were being made to export their food. There was a similar case with oil, where the priority lay in selling it abroad, rather than domestically.

Ninth, he said it was important to promote unity and diversity of economies, and that the indigenous movement should put forth a call for unity and diversity in the spirit of multi-lateralism.

Tenth, the world should live under the tenet of "trying to live well", he said, but not at the expense of others.</sup>

Will the real American community please stand up?

UN Agenda 21 is finally making national news in the USA. After nearly 20 years in the making, the American people are being told it exists. But the way they are learning about it is a shame. National "exposure" is primarily coming from conservatives like Beck and Newt, who're telling their listeners it's a socialist plot to take away American's private property rights.

By not telling us Agenda 21 is only one of hundreds of communitarian programs and initiatives underway in the United States, the phony right can easily control and limit the debates to just a couple issues. This ensures the much bigger communitarian plan associated with Agenda 21 remains as obscure as Agenda 21 was for almost two decades.

The "leaders" in the fight against global communitarian plans decided years ago to not use the correct terminology in their teachings. More than one told me to stop using the word altogther if I wanted their endorsements or support. This is why the ACL has remained a lone endeavor. Our ACL research about the communitarian philosophy driving the plan was not ever supposed to be part of the discussions. Then there was a glitch in the plan... and it came in the shape of a dynamic professional whose contribution to the awareness of Americans is truely American.

One thing is certain. If Rosa Koire, a liberal lesbian Democrat, hadn't mentioned the word "communitarianism" in her now famous East Bay Tea Party speech, the word wouldn't even be part of the Tea Party lexicon. http://thepartyofknow.com/2011/06/14/the-blazeis-the-soros-sponsored-%E2%80%98agenda-21%E2%80%99-a-hidden-plan-for-world-government/

Why did Rosa talk so openly about communitarianism and put it on her website? Because a nice man named Kevin Eggers lent her his copies of our books, The Anti Communitarian Manifesto and 2020: Our Common Destiny. After she read them, Rosa contacted me and said our ACL work put everything she had learned about sustainable development into perspective. She told me that she really appreciated our communitarian legal research and verifiable sources. Armed with the knowledge we provided, and her own professional background in high end real estate assessments, she put aside all party politics and became willing to reach out to the only groups that were interested in any of this, predominantly Christian conservatives.

Americans conservative groups didn't know anything about Agenda 21. Starving for some solid information about the transformation of the entire American system, Rosa quickly became a highly sought after speaker. And true to her nature, she's also begun reaching out to the Occupy movement because she understands that ultimately we all share the same concerns about the future and the way things have gone down the tubes in this country.

I was given my first opportunity to talk about communitarianism only because Rosa made it an integral part of her website and Behind the Green Mask conference. I wanted more than anything to go to her conference, but I'm still living on barely nothing, and I certainly didn't have enough money to travel outside. Plus, after years of harsh winter camping and near starvation due to my non stop research and writing for the ACL, I've got some serious health challenges. This past summer I was bedridden three separate times and if I don't see a dentist soon, I'm not going to get any better. I made the free choice in 1999 to give up my life to do this work if I had to, but I never really expected I'd die from it.. heh. Were I to stumble upon the plan today I don't think I'd do things quite the same way, nor with the same fervor or dedication.

Agenda 21 was ten years old by the time I found out about it. Back then, all the officials in Seattle denied any association with the programme for international development. Now they don't hide it, they just gloss over any cumbersome details and insist the plan is benign. If it were truely benign, why would officials have gone to such trouble to hide its very existence?

When President Clinton took office, he established the President's Council on Sustainable Development. Do you remember hearing anything about that? I sure don't.

Between June 1993 and June 1999, the PCSD has advised President Clinton on sustainable development and develops bold, new approaches to achieve economic, environmental, and equity goals. We are commited to the achievement of a dignified, peaceful, and equitable existence.

By 1994, every federal agency in the USA had changed their mission statement to promote UN communitarian goals. Many other programs were also established alongside Agenda 21 that promoted communitarianism, including Bush's Faith Based Initiative, Communities of Character, Volunteer America, Community Policing, Community Economic Development and VP Al Gore's National Partnership for Reinventing Government. The NPRG

recommended action on about 1,500 issues in 1993 and 1995. Agencies completed about 58 percent. Of the original recommendations, they report 66 percent completed. For those requiring Presidential or congressional action, President Clinton signed 46 directives and Congress passed and the President signed over 85 laws.

(According to the above website, Seattle was one of three cities used in a pilot test called "Hassle Free Cities". I didn't know that, my research only identified 5 pilot tests I was used in, and that wasn't one of them. It's somewhat ironic; the reason I learned about communitarian plans in 1999 was becausethe City of Seattle began hassling all the poor tenants in my neighborhood!)

The NPRG mentions nothing about Agenda 21 or sustainable development. Other than calling citizens "customers" it looks, on the surface, like it was a sincere attempt to reduce government spending and waste. But what it did was create a whole new set of standards and laws that most Americans will never have the time or the inclination to read. It also mentions nothing about the Building Livable Communities Initiative or its sub-program, the Creating Safe Streets Initiative, which included the community policing/datagathering pilot test my neighborhood was part of.

The Clinton-Gore Livability Initiative, "Building Livable Communities for the 21st Century," helps communities across America grow in ways that ensure a better quality of life and strong, sustainable economic growth. This initiative, launched a year ago, is strengthening the federal government's role as a partner with the growing number of state and local efforts to build "livable communities" by encouraging coordination on new initiatives, improving coordination of existing programs, and conducting appropriate outreach to key constituent groups. http://www.fhwa.dot.gov/publications/publicroads/00mayjun/liability.cfm

A google search for the "Creating Safe Streets Initiative" gives only 2 returns, and both of them are to me. One is to an article I wrote from July 2000. I didn't have any websites back then, it was republished by an indy media site: http://www.phillyimc.org/en/node/33597. Why was the official information about it pulled off the internet? I recall it being a very long initiative with a lot of different policing programs included in it. The federal program isn't on the web anymore, but the exact same phrase, Creating Safe Streets, is used in cities across the country.

The Federal Transportation Livability Initiative - Building Livable Communities for the 21st Century by Elizabeth E. Fischer promotes the same thing LA21 (http://www.un.org/esa/sustdev/documents/agenda21/english/Agenda21.pdf) promotes, except it never uses the words Agenda 21 or references it in any way:

The Three E's: Environment, Economy, Social Equity

The livable community concept is based on the principles of sustainable development that focus on patterns of economic activity that produce environmental quality, economic prosperity, and social equity. The Livability Initiative goes further by providing tools and resources to encourage communities to collaborate to find new ways to manage land use, transportation, and other resources to ensure a high quality of life and strong, sustainable economic growth. Because communities know what is best for themselves, the community's perspectives are emphasized in all decision-making processes.

What our research proves is that "community" members who have a different perspective from the community planners are denied input into the community planning meetings, if they are lucky enough to even know there's meetings happening in the community. I attended a lot more than meetings faciliatated to write our neighborhood's Local Agenda 21 plan. I went to the police station for their COPS meetings, to the COMPASS Privacy Council meetings, and Town Hall noise revision meetings. I went to one meeting where Jody Kretzman was doing his dog and pony show for Asset Based Community Development (ABCD), a VERY IMPORTANT PIECE, and Local Agenda 21 is never associated with ABCD. I wasn't focused on just the comprehensive planning, and if I was led to be only interested in Agenda 21, I would have missed all the other things that were going on in my "community."

The one word many Agenda 21 "experts" never emphasize as important is the new use of the term community. The key to understanding Agenda 21 and sustainable development is the word community, because that leads us directly to the guru of rebuilding livable communities, Dr. Amitai Etzioni, and all the community oriented programs, agencies and laws.

There are hundreds of programs that introduced communitarianism into the US (and around the world), which is why the ACL website grew to be so huge and unmanageable. Now that it's gone, (we took it all down and planned to reorganize it before we went under) it makes me just sick that after ten years of writing about it, Agenda 21 is finally being mentioned by a national politician, which means it's also being discussed by Americans. Of course what's being said is enough to make me cringe in embarassment for the people who have never heard of it but who insist they know what it is. I know I've said things that made me look like a fool, we all do at some point in our lives, but I hope I'm not around when they realize just how wrong they are.

If we don't learn enough about the way the new system uses the term "community" Newt Gingrich's comments about UN Local Agenda 21 on CNN sets the stage for another phony dialectical ruse and takes everyone back to the climate change argument. As Mary Oden wrote, in her editorial in the Copper River Record about what a selfish horrible person I am, because I oppose fake rebuilt communities... "community, community, community." This is their mantra, their chant... and they've set themselves up as the only people who "care" about community. The truth is, they're a small group of elitists who believe they control our communities, and if Americans don't start taking their communities back from these usurpers, they will.

Local Sustainability 2012 - Rebuilding a Communitarian World

I'm working on the final updates to the Agenda 21 chapter of 2020. Here's one of the things that struck me as important enough to add. Konrad Otto-Zimmermann, Secretary General of ICLEI — Local Governance for Sustainability based in Bonn, advised future attendees that the focus of Rio has to be to find new ways to tie local governments to the process. He wrote, in 2011:

"Let’s tie local governments, subnational governments and business into a global framework of policy setting, implementation and accountability, and link this to the multilateral structure national governments are part of."

In his opinion, Otto-Zimmermann sees difficulties in achieving the goals of global environmental governance, and in a section titled Governance Upgrade through Responsive Evolution he explains how he would revise the UN Charter:

So let’s look at international climate governance involving national governments, subnational and local governments, business and civil society stakeholders. Again I will focus on cities and local governments as it is my specialty. Would we start by revising the UN Charter, adding a Local Government Chamber to the UN General Assembly, and adding a new constituency to the UN? There are already models for this. One example is the Council of Europe, an inter-governmental body that maintains the Congress of European Municipalities and Regions as a chamber. The European Union maintains a Committee of the Regions as a standing reference body. Could this regional European approach be scaled up to the global level? As one can easily appreciate this might be the preferred approach for experts in international law and the law-makers guild.

According to Otto-Zimmermann, he's been talking to many key players, and there is

... talk about merging functions of International Environmental Governance into one single World Environment Organization modeled on the World Trade Organization.

The WTO began expanding its role in global governance, climate change and social justice legislation during the Doha Round:

In the Doha Round, countries decided to combine the positive role that opening up trade plays in efficiently allocating resources, with a set of negotiations specifically targeted at the environment — the first time environmental issues have ever featured in the context of a multilateral trade round. The negotiations include the relationship between WTO rules and multilateral environmental agreements. While there is no conflict between trade and environmental regimes — and the Appellate Body has repeatedly confirmed that the WTO can take other bodies of international law into account when interpreting its own rules — they nevertheless seek to ensure that these legal regimes operate harmoniously. They also encompass the issue of accelerating the opening of trade in goods and services that can help protect the environment or conserve natural resources – such as air filters, catalytic converters, windmills," OUR PLANET MAGAZINE GLOBALIZATION AND THE ENVIRONMENT, http://www.unep.org/pdf/OurPlanet/OP_Feb07_GC24_en.pdf

Numerous high level calls for a WEO make it seem likely the Rio+20 Earth Summit will include this "idea" on some level, either up front on the public agenda or in private meetings.

The globalization of environmental problems means that environmentalists -- and economists, labor leaders, and other citizens -- need to embrace a concept increasingly being touted, albeit in rarefied policy circles: a single global group with real power, a World Environment Organization.

Global problems require international strategies and coordination, particularly for such goals as maintaining biodiversity, keeping the oceans clean, and lowering carbon emissions. But all too often, national sovereignty divides the world into untenable slices. The European Union, for instance, has developed a coordinated approach to tackling greenhouse gases through conservation measures and technological development. Yet, absent cooperation from the United States, China, and other major powers, such a task might come to seem quixotic. The formation of a World Environment Organization would provide global environmental standards with real teeth. It would also provide an umbrella for environmental organizations, and counteract the problem of single-issue solutions for linked problems.

… Internationalizing knowledge is the easy part. Granting a WEO real authority to enforce best practices, and to punish those who most harm the environment, is the hard part. Following what the WTO says rather than what it does, a WEO must be intensely democratic, transparent, and take into consideration the needs of developing countries. It must provide for an inclusive spectrum of voices and look beyond short-term business interests. It must be run by leading environmental thinkers who occupy a place of real power. And it must have a guaranteed source of substantial funding, perhaps partly via an international tax on polluters." Are WEO There Yet? Why we need a World Environment Organization, by Ethan Goffman, http://www.grist.org/article/goffman

While the UNEP and other United Nations organizations push the agenda from the top down, there are just as many organizations pushing the agenda from the streets. These are the kinds of "locals" who will have a seat at the UN's new enforcement agency:

It goes without saying that politics is a dirty system. It's so dirty that I believe there are only three reasonable approaches to politics: apathy/despair, overthrowing the system, or playing dirty to win. I'll assume that the apathetics either aren't reading this or will soon stop reading to go watch cat videos on YouTube. The second option, revolution, is growing more plausible, and the climate movement should fully support those efforts. The occupations of Wall Street and D.C. have found a weak spot in the wall of corporate power that keeps people out of the halls of influence. Everyone needs to push that spot until we break through the wall and have a new constitutional convention to establish a democracy in this country. 11/14/11

Tim DeChristopher is a climate activist and cofounder of Peaceful Uprising. He has been beatified as a saint in the Church of Earthalujah by the Reverend Billy and convicted as a felon by the United States Government. http://www.grist.org/politics/2011-11-14-letter-from-a-climate-activist-in-prison-tim-dechristopher

So who trains Americans like Tim DeChristopher to become criminal activists calling for a new "democracy" in the United States? Academics like James Gustave Speth, Dean of Forestry and Environmental Studies at Yale University...who wrote in UNEP Magazine Our Planet, Connected Dreams, February 2011:

Individuals and communities can also exert influence as voters and citizens, as investors, as consumers, as association members, as workers, as activists, and as educators. This is already beginning to happen in the United States, where citizen initiatives and local action are beginning to address the global problems of energy and climate change. Meanwhile, Washington itself does little.

Before the big Rio+20 conference, there is a preparation for the Rio+20 conference:

Local Sustainability 2012
http://local2012.iclei.org/iclei-and-rio-20/local-sustainability-study/

The Local Sustainability 2012 study will lay the ground for the local government contribution to the Rio+20 conference:

• documenting the variety of local processes for sustainability that have emerged all over the world, across the most diverse political and economic cultures;
• analysing the impacts of such local processes and their success or failure to initiate the necessary transition process towards more sustainable cities;
• proposing new ways forward for local governments to make their cities more resource-efficient, resilient and people-friendly, and to green their urban economies;
• outlining the governance framework necessary to be implemented on national and international levels in order for local governments to successfully contribute to global sustainability.

The study will consist of a global overview report, outlining a typology of local sustainability processes and a collection of local innovation case studies from all over the world.

Watch this space - first results available soon!

Based on the results of the study, ICLEI will develop policy recommendations to be presented in the run up to the Rio+20 conference.

The study is co-funded by The Charles Leopold Mayer Foundation for the Progress of Humankind and the Rio+20 vor Ort project, coordinated by the Institute for Future Studies and Technology Assessment.