We learn what integral ecology is also starting from indigenous cosmovisions. For example, in Latin American cultures, buen vivir is living in harmony with oneself, with nature, with other human beings, and with the Supreme Being — since there is an intercommunication that pervades the entire cosmos, in which there is no one who excludes nor anyone who is excluded.
WHAT IT MEANS
Let us take up the dreams of Querida Amazonía in the light of indigenous peoples. They are witnesses to various dimensions typical of Integral Ecology:
- A social dream: social commitment implies a capacity for fraternity, a spirit of human communion. Without diminishing the importance of personal freedom, indigenous peoples possess a strong sense of community (QA 20);
- A cultural dream: indigenous cultures carry a message not yet heard; their diversity is the antidote against the homogenization of the Western consumer model, which is consuming us (QA 28);
- An environmental dream: indigenous peoples teach that the forest is not a resource to be exploited, but a being, or various beings with whom to relate. The wisdom of indigenous peoples inspires care and respect for creation, with a clear awareness of its limits, prohibiting its abuse (QA 42);
- An ecclesial dream: faith must become culture in order to be fully welcomed and faithfully lived. In the face of the challenges of cultures, the Church has a vigilant critical sense, but also a trusting attentiveness (QA 67).
WHY IT IS IMPORTANT
- “These traditions deserve to be known, understood in their own expressions and in their relationship with the forest and Mother Earth. Together with them, Christians, on the basis of their faith in the Word of God, enter into dialogue, sharing their lives, concerns, struggles, and experiences of God, in order to deepen their faith reciprocally and act together in defense of the Common Home” (Final Document of the Synod for the Amazon, no. 25)
- The hegemonic model of economy and development, consumerist and capitalist, based on a predatory relationship with the common goods, is in evident collapse. Indigenous cosmovisions offer solid and coherent proposals for a new relationship among all creatures and for an economy of abundance and sharing
- In a context of grave crisis of global governance and dystopia at the heart of the socio-environmental and climate crisis, indigenous movements are organizing themselves into international networks for the defense of the climate, biodiversity, human rights defenders, and their cultures, with proposals that can also inspire our religious and political commitment.
WHY IT CONCERNS RELIGIOUS LIFE
The Aparecida Document summarizes in some key points the mission of the disciples and missionaries of Jesus Christ together with indigenous peoples (cf. no. 530):
- To accompany in order to strengthen their identities and the defense of their territories and rights
- To create awareness in society regarding the values of indigenous peoples
- To recognize in their cultures and traditions the seeds of the Word
A GOSPEL CALL TODAY
Indigenous peoples and peoples of African origin are emerging today within society and the Church. This is a kairós to deepen the Church’s encounter with these human groups, who demand the full recognition of their rights, individual and collective, and to be included in the universality of the Church, bringing with them their own worldviews, their own values, and their own distinct identities, so that a new ecclesial Pentecost may be lived. (Aparecida Document, no. 91)
QUESTIONS FOR DISCERNMENT
- What are the values of indigenous cultures that illuminate for us a fuller sense of integral ecology?
- How, as religious, can we assume a life option and intercultural dialogue together with indigenous peoples?
- Is it possible to rethink our development model in the light of indigenous cosmovisions?
REMEMBER:
«[The] interest and concern for the cultural values of the indigenous groups should be shared by everyone, for their richness is also our own. If we ourselves do not increase our sense of co-responsibility for the diversity that embellishes our humanity, we can hardly demand that the groups from the interior forest be uncritically open to “civilization”». (QA 37).
ESSENTIAL REFERENCES
= Santo Domingo Document (1992).
= Aparecida Document (2007).
= Synod for the Amazon – Final Document (2019).
= Francis (2020) Querida Amazonía.
ESSENTIAL RESOURCES
= Pan-Amazonian Ecclesial Network (REPAM) – an experience of encounter with indigenous peoples, for their protagonism
= Ecclesial Network of the Congo River Basin (REBAC) – analogous, in West Africa
= Global Alliance of Territorial Communities (GATC) – Indigenous peoples and local communities united for a common future
RECOMMENDED INITIATIVE
The Pan-Amazonian Itinerant Team is an intercongregational and interinstitutional ecclesial experience that lives mission through itinerant presence among the peoples and communities of the Amazon. Its style is founded on encounter, listening, and learning from the cultures and spiritualities of indigenous, ribeirinho, and peripheral peoples. It lives in a simple and shared way, walking with communities, recognizing their resistance, and accompanying their struggles. It does not bring a pre-defined project, but seeks to discern together with local realities the responses to the challenges of the territory. Its mission is a presence of proximity, dialogue, and service, attentive to the defense of life and of the Common Home.
