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Save this recwipt ay eviderne of Treivance For lofarwation ot fine a Wisurace Fain go to Reyes aia cays, cw-hel p/cbalis itm Orde stems at tnps.con/shop or cal 1-200-Stamp24. Go to sje com7e] Fcknship to pr int Tabels with postage. For other Ffornat ton cal) 1-800" ASK USPS, iva a i i : song leh tele: iagl cpa echcale Bin geese i ‘etl For domoste Sebveytaormation, vit our webs Swaps Som3/3/2016 Chayton Hassun El c/o PO Box 8445 Port St. Lucie, Florida [34985] Office of Governor Rick Scott State of Florida The Capitol 400 S. Monroe St. Tallahassee, FL 32399-0001 Dear Governor Rick Scott: Re, Statutory Declaration in accord with U.N. Declaration on the rights of Indigenous peoples. Thank you for your time. Ce: Jesuit General Adolpho Nicholas Ce: Pope Francis I Cc: VATICAN/HOLY SEE. Ce: Blizabeth I Cc: UNITED STATES PRESIDENT/C.E.O. - Barack ObamaSTATUTORY DECLARATION In the matter of Amendment to FLORIDA Vital Statistics Birth No, 109-76-103668 Registrar's No. 5058 |, TORREY LEMAR SIMMONS, now known as: Chayton Hassun El, c/o Box 8445 Port St. Lucie Florida [34985], do solemnly declare in accord with: the 1931 Statute of | Westminster (hito:/www.detaxcanada.ora)), 178 Articles of Confederation and Perpetual Union — Article Xl, 1812 ‘Treaty of Ghent; 1794 Jay Treaty; 1836 Treaty of Marrakesh (Morocco) all recognized and valid treaties, constitution for the united states of America, the 1948 Charter of the United Nations, the 1975 Inter- American Declaration on the Rights of Indigenous Peoples and the Uniled Nations 2” Decade of the World's Indigenous People, that upon discovering that the registration of a Live Birth of December 29, 1976, in tho STATE OF /Republic of Florida was a contract between my mother and the Government who did not toll her that she was selling me, a flesh and blood child, to the State of Florida Corporation as Chattel Property/Slave; which is a violation of Human Rights. | hereby void the contract ab initio for fraud. Since 1 ‘am a Flesh and Blood Sovereign Native American Seminole Moor, in accord with the United Nations Deciaration on the Rights of Indigenous Peoples, HJR-194 hllios:/wnw,govirack us/congressibills/1 1O/hres194/text- US congress apology to African Americans for Slavery, s.ConRes 26 - hitps://mww.qovirack.us/conaress/bills/111/s.conaress26/text- United States Senate Apology to African Americans for Slavery; u.s. Apology to Native Americans (See 8113 H.R.3326 Department of Defense Appropriations Act) htios:/iwww aovirack.us/conaress/bilis/11 1/nr3326/text. Regina V. Jah, hiip:/mirial orainode/133 (case Ref. number: 720107746). On May 14, 2011 at Southwark Crown Court (1 English Ground in Southwark, London, England) Defendant: John Anthony Hill in the United Kingdom proved before an English jury that Elizabeth Alexandra Mary Windsor-Mountbattan was not the rightful monarch and never was: This was a two=point argument. First that Elizabeth knew both then and now that she was crowned on a fake coronation stone instead of the real stone of Destiny/Coronation Stone, which meant not only was she never properly crowned, but she was also knowingly and fraudulently conning the public, and this is why she didn't want her coronation televised. | declare TORREY LEMAR ‘SIMMONS on the registration of live birth is a corporation and Chayton Hassun El is an indigenous Flesh and Blood Man. Iam Not a corporation, artificial person, natural person, ficttious entity or vessel of the United States defined under 18 USC § 9 and | give notice Internationally, Domesticelly and Universally via this Declaration that | deny corporate existence. Under roservation of all my rights Unalienable and ‘otherwise, | am: Indigenous/Autochthon of this planet and | make this solemn declaration conscientiously believing it to be true, and knowing that is the same force and effect as made under oath. Jurat United Nations Declaration on the Rights of Indigenous Peoples — (hltovwrmw.un.org/esa/socdev/unpfivdocuments/DRIPS_en.pdf) UN Declaration of Rights of Indigenous Peoples, UN Convention on Economic, Social & Cultural Rights, United Nations Charter: Article 55 & 56; Presidential Proclamation 7500, H.J.R. 194, S. Con. Res 26, S. 1200, HJR-3. 7 att [Armed to and subsenbed before me this I" | day or Mace), 2016, by. Personally known _ Produced Identification rights reserved tT DL = Bp LAW Tins a pol lic Notary )\ SIM BS SEM bee ‘My Commission Expires, Svomassoueeh uv QOANISSION #809 EXPIRES: Ju 2.2019United Nations Arresi2x7 a (EN poeuLl Gey General Assembly Pavan Ord Sixty-eighth session ‘Agenda item 67 (8) Resolution adopted by the General Assembly on 23 December 2013 Lbvithout reference to a Main Commitie (A/68/1.34)} 68/237. Proclamation of the International Decade for People of African Descent The General Assembly, Recalling its resolution 52/111 of 12 December 1997, by which it decided to convene the World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance, and its resolutions 56/266 of 27 March 2002, 57/195 of, 18 December 2002, 58/160 of 22 December 2003, 59/177 of 20 December 2004 and 60/148 of 16 December 2005, which guided the comprehensive follow-up to the World Conference and the effective implementation of the Durban Declaration and Programme of Action,’ Reiterating that all human beings are born free and equal in dignity and rights, ‘and have the potential to contribute constructively to the development and well-being of their societies, and that any doctrine of racial superiority is scientifically false, morally condemnable, socially unjust and dangerous and must be rejected, together ‘with theories that attempt to determine the existence of separate human races, Acknowledging the efforts and initiatives undertaken by States to prohibit discrimination and segregation and to engender the full enjoyment of economic, social and cultural as well as civil an¢ political rights, Emphasizing that, despite efforts in this regard, millions of human beings continue to be victims of racism, racial discrimination, xenophobia and related intolerance, including their contemporary manifestations, some of which take violent forms, Emphasizing aiso its resolution 64/169 of 18 December 2009, by which it proclaimed 2011 as the International Year for People of African Descent, Recalling its resolutions 3057 (XXVI1) of 2 November 1973, 38/14 of 22 November 1983 and 48/91 of 20 December 1993, by which it proclaimed the three Decades to Combat Racism and Racial Discrimination, and conscious of the fact that their objectives are yet to be attained, " Sce AICONF 189/12 and Cor, chap.AIRESI68/297 Proclamation of the International Decade for People of African Descent Underlining its resolution 67/155 of 20 December 2012, by which it requested the President of the General Assembly, in consultation with Member States, relevant United Nations programmes snd organizations and civil society, including ‘non-governmental organizations, to launch an informal consultative preparatory process for the proclamation of the International Decade for People of African Descent, with the theme “People of African descent: recognition, justice and development”, with a view to proclaiming the International Decade in 2013, Recalling paragraph 61 of its resolution 66/144 of 19 December 2011, by which it encouraged the Working Group of Experts on People of African Descent to develop a programme of action, including a theme, for adoption by the Human Rights Council, and in this regard taking note of Council resolution 21/33 of 28 September 2012,? in which the Council welcomed the draft programme of action for the Decade for People of Aftican Descent’ and decided to transmit it to the General Assembly with 2 view to its adoption, Taking note with appreciation of the work undertaken by the Working Group of Experts on People of African Descent in producing a draft programme of action that is comprehensive and covers a wide range of areas that could serve as a broad framework for the programme of action for the International Decade for People of African Descent, and the report of the Seeretary-General on how to make the International Decade effective," 1. Proclaims the International Decade for People of African Descent, commencing on | January 2015 and ending on 31 December 2024, with the theme “People of African descent; recognition, justice and development”, to be officially launched immediately following the general debate of the sixty-ninth session of the General Assembly; 2. Requests the President of the General Assembly, through the facilitator, to continue consultations with States members of the General Assembly and other stakeholders, with a view to elaborating a programme for the implementation of the International Decade, with a draft programme developed by the Intergoveramental Working Group on the Effective Implementation of the Durban Declaration and Programme of Action as its basis, to be finalized and adopted during the sixly-cighth session of the Assembly and not later than 30 June 2014; 3. Calls for the allocation of predictable funding from the regular budget. and extrabudgetary resources of the United Nations for the effective implementation of the programme of action and activities under the Intemational Decade. 72nd plenary meeting 23 December 2013 {See Oeil Records ofthe General Asem, Siy-sevenh Sesion Supplement No. $34 (NSTSBIAGL), hap. > HRC26QAda2. *avo879. 2m7. a 110TH CONGRESS mean H RES, 194 ing for the enslavement and racial segregation of African-Americans. IN THE HOUSE OF REPRESENTATIVES FEBRUARY 27, 2007 Mr. COHEN (for himself, Mr. JOHNSON of Georgia, Ms. JAcKsoN-Len of ‘Texas, Mr. Braby of Pennsylvania, Mr. WEXLER, Ms. KILPATRICK, Ms. Wootsky, Mr. PaLLons, Ms. LBE, Mr. MCGOVERN, Ms. SCHAKOWSKY, Mrs. MALonBy of New York, Mr. CONVERS, Mr. MORAN of Vinginia, Mr. CaPUANO, Mr. RANGEL, Mr. PaYNi, Mr. JEFFERSON, Mr. ELLISON, Mr. AL GREEN of Texas, Mr. BUrtenerLp, Ms. WArso, Mr. HINCHEY, Mr. CumAVER, Ms. Canson, Mr. ISRARL, Mr. ACKERMAN, Mr. DAVIS of Alabama, Mr. Lewis of Georgia, Mr. ABERCROMBIE, Mr. HARB, Mr. KenNepy, Ms. Banpwin, Mr. Hopes, Mr. Pruner, Mr. Honpa, and Mr. Kucnsicn) submitted the following resolution; which was referred to the Committee on the Judiciary RESOLUTION Apologizing for the enslavement and racial segregation of ‘Afriean-Americans. Whereas millions of Africans and their descendants were enslaved in the United States and the 13 American colo- nies from 1619 through 1865; Whereas slavery in America resembled no other form of invol- untary servitude known in history, as Africans were eap- tured and sold at auction like inanimate objects or ani- mals;2 Whereas Africans forced 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, which was fought over the slavery issue; Whereas after emancipation from 246 years of slavery, Afri can-Americans soon saw the fleeting political, social, and economie gains they made during Reconstruction evis- cerated by virulent racism, lynchings, disenfranchisement, Black Codes, and racial segregation laws that imposed a rigid system of officially sanctioned racial segregation in virtually all areas of life; 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 the system of Jim Crow laws officially existed into the 1960’s—a century after the official end of slavery in America—antil Congress took action to end it, but the vestiges of Jim Crow continue to this day; ‘Whereas African-Americans continue to suffer from the con- sequences of slavery and Jim Crow-—long after both sys- *HRES 194 1H3 tems were formally abolished—through enormous damage and loss, both tangible and intangible, including the loss of human dignity and liberty, 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 atrocities 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 legacy when he stated that slavery “was... one of the greatest crimes of history ‘The racial bigotry fed by slavery did not end with 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- ism against African-Americans that began with slavery 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 rec- oneiliation and help Americans confront the ghosts of their past; SHIRES 194 14 Whereas the legislature of the Commonwealth of Virginia has recently taken the lead im adopting a resolution officially expressing appropriate remorse for slavery and other State legislatures are considering similar resolutions; and Whereas it is important for this country, which legally reeog- nized slavery through its Constitution and its laws, to make a formal apology for slavery and for its successor, Jim Crow, so that it can move forward and seek rec- onciliation, justice, and harmony for all of its citizens: Now, therefore, be it, Resolved, That the House of Representatives— (1) acknowledges the fundamental injustice, cruelty, brutality, and inhumanity of slavery and Jim Crow; (2) apologizes to African-Americans on behalf of the people of the United States, for the wrongs committed against them and their ancestors who suffered under slavery and Jim Crow; and Cmrtaneaone (3) expresses its commitment to rectify the lin- 10 gering consequences of the misdeeds committed ul against Afriean-Americans under slavery and Jim 12 Crow and to stop the occurrence of human rights 13 violations in the future. °11178 CONGRESS =a" §, CON. RES. 26 CONCURRENT RESOLUTION Whereas during the history of the Nation, the United States has grown into a symbol of democracy and freedom around the world; Whereas the legacy of African-Americans is interwoven with the very fabric of the democracy and freedom of the United States; Whereas millions of Africans and their descendants were enslaved in the United States and the 13 American colo- nies from 1619 through 1865; ‘Whereas Africans forced into slavery were brutalized, humili- ated, dehumanized, and subjected to the indignity of being stripped of their names and heritage; ‘Whereas many enslaved families were torn apart after family members were sold separately; Whereas the system of slavery and the visceral racism against people of African descent upon which it depended became enmeshed in the social fabric of the United States; Whereas slavery was not officially abolished until the ratifiea- tion of the 13th amendment to the Constitution of the United States in 1865, after the end of the Civil War; Whereas after emancipation from 246 years of slavery, Afri- can-Americans soon saw the fleeting political, social, and economic gains they made during Reconstruction evis-2 cerated by virulent racism, lynchings, disenfranchisement, Black Codes, and racial segregation laws that imposed a rigid system of officially sanctioned racial segregation in virtually all areas of life; Whereas the system of de jure racial segregation known as “Jim Crow”, which arose in certain parts of the United States after the Civil War to create separate and unequal societies for Whites and African-Americans, was a direct result of the racism against people of African descent that was engendered by slavery; Whereas the system of Jim Crow laws officially existed until the 1960s—a century after the official end of slavery in the United States—until Congress took action to end it, but the vestiges of Jim Crow continue to this day; Whereas African-Americans continue to suffer from the con- sequences of slavery and Jim Crow laws—long after both systems were formally abolished—throngh enormous damage and loss, both tangible and intangible, including the loss of human dignity and liberty; ‘Whereas the story of the enslavement and de jure segregation of African-Americans and the dehumanizing atrocities committed against them should not be purged from or minimized in the telling of the history of the United States; Whereas those Afriean-Americans who suffered under slavery and Jim Crow laws, and their descendants, exemplify the strength of the human eharacter and provide a model of courage, commitment, and perseverance; Whereas on July 8, 2003, during a trip to Goree Island, Sen- egal, a former slave port, President George W. Bush ae- Imowledged the continuing legacy of slavery in life in the SOON 26 KSa United States and the need to confront that legacy, when he stated that slavery “was . . . one of the greatest crimes of history . . . The racial bigotry fed by slavery did not end with 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- ism against African-Americans that began with slavery, when he initiated a national dialogue about race; Whereas an apology for centuries of brutal dehumanization and injustices cannot: erase the past, but confession of the wrongs committed and a formal apology to Afriean- Americans will help bind the wounds of the Nation that are rooted in slavery and can speed racial healing and reconciliation and help the people of the United States understand the past and honor the history of all people of the United States; Whereas the legislatures of the Commonwealth of Virginia and the States of Alabama, Florida, Maryland, and North Carolina have taken the lead in adopting resolu- tions officially expressing appropriate remorse for slavery, and other State legislatures are considering similar reso- lutions; and Whereas it is important for the people of the United States, who legally recognized slavery through the Constitution and the laws of the United States, to make a formal apology for slavery and for its successor, Jim Crow, so they can move forward and seek reconciliation, justice, and harmony for all people of the United States: Now, therefore, be it }SCON 25 ES4 Resolved by the Senate (the House of Representatives concurring), That the sense of the Congress is the fol- lowing: (1) APOLOGY FOR THE ENSLAVEMENT AND SEGREGATION OF AFRICAN-AMERICANS.—The Con- gress— (A) acknowledges the fundamental injus- tice, cruelty, brutality, and inhumanity of slav- ery and Jim Crow laws; (B) apologizes to African-Americans on be- half of the people of the United States, for the wrongs committed against them and their an- eestors who suffered under slavery and Jim Crow laws; and (©) expresses its recommitment to the prineiple that all people are created equal and endowed with inalienable rights to life, liberty, and the pursuit of happiness, and calls on all people of the United States to work toward eliminating racial prejudices, injustices, and dis- crimination from our society. (2) DiscLamer.—Nothing in this resolution— (A) authorizes or supports any claim against the United States; or SOON 26 ES5 (B) serves as a settlement of any claim against the United States. Passed the Senate June 18, 2009. Attest: Secretary. iSCON 26 BSIA 11071 CONGRESS ae H J RES. 3 o Ue le ‘To acknowledge a long history of official depredations and ill-conceived policies by the United States Government regarding Indian tribes and offer ‘an apology to all Native Peoples on behalf of the United States. IN THE HOUSE OF REPRESENTATIVES JANUARY 4, 2007 Mrs. Jo ANN Davis of Virginia introduced the following joint resolutions which was referred to the Committee on Natural Resourees JOINT RESOLUTION To acknowledge a long history of official depredations and ill-conceived policies by the United States Government regarding Indian tribes and offer an apology to all Native Peoples on behalf of the United State Whereas the ancestors of today’s Native Peoples inhabited the land of the present-day United States since time im- memorial and for thousands of years before the au peoples of European descent; ival of Whereas the Native Peoples have for millennia honored, pro- tected, and stewarded this land we cherish; Whereas the Native Peoples are spiritual peoples with a deep and abiding belief in the Creator, and for millennia their peoples have maintained a powerful spiritual connection2 to this land, as is evidenced by their eustoms and leg- ends; Whereas the arrival of Europeans in North America opened a new chapter in the histories of the Native Peoples; Whereas, while establishment of permanent European settle- ments in North America did stir conflict with nearby In- dian tribes, peaceful and mutually beneficial interactions also took place; Whereas the foundational English settlements in Jamestown, Virginia, and Plymouth, Massachusetts, owed their sur- vival in large measure to the compassion and aid of the Native Peoples in their vicinities; Whereas, in the infancy of the United States, the founders of the Republic expressed their desire for a just relation ship with the Indian tribes, as evidenced by the North- west Ordinance enacted by Congress in 1787, which be- gins with the phrase, “The utmost good faith shall al- ways be observed toward the Indians”; Whereas Indian tribes provided great assistance to the fledg- ling Republic as it strengthened and grew, including in- valuable help to Meriwether Lewis and William Clark on their epic journey from St. Louis, Missouri, to the Pacific Coast; Whereas Native Peoples and non-Native settlers engaged in numerous armed conflicts; Whereas the United States Government violated many of the treaties ratified by Congress and other diplomatic agree- ments with Indian tribes; Whereas this Nation should address the broken treaties and many of the more ill-conceived Federal policies that fol- lowed, such as extermination, termination, forced removal +Hy 3083 and relocation, the outlawing of traditional religions, and the destruction of sacred places; ‘Whereas the United States forced Indian tribes and their citi- zens to move away from their traditional homelands and onto federally established and controlled reservations, in accordance with such Acts as the Indian Removal Act of 1830; Whereas many Native Peoples suffered and perished— (1) during the execution of the official United States Government policy of forced removal, ineluding the infa~ mous ‘Trail of Tears and Long Walk; (2) during bloody armed confrontations and mas- sacres, such as the Sand Creek Massuere in 1864 and the Wounded Knee Massacre in 1890; and (3) on numerous Indian reservations; Whereas the United States Government condemned the tradi- tions, beliefs, and customs of the Native Peoples and en- deavored to assimilate them by such policies as the redis- tribution of land under the General Allotment Act of 1887 and the foreible removal of Native children from their families to faraway boarding schools where their Native practices and languages were degraded and for- bidden; Whereas officials of the United States Government and pri- vate United States citizens harmed Native Peoples by the unlawful acquisition of recognized tribal land, the theft of resources from such territories, and the mismanagement of tribal trust funds; Whereas the policies of the United States Government toward Indian tribes and the breaking of covenants with Indian ony 3m4 tribes have contributed to the severe social ills and eco- nomic troubles in many Native communities today; Whereas, despite continuing maltreatment of Native Peoples by the United States, the Native Peoples have remained committed to the protection of this great land, as evi- denced by the fact that, on a per capita basis, more Na- tive people have served in the United States Armed Forees and placed themselves in harm’s way in defense of the United States in every major military conflict than any other ethnie group; Whereas Indian tribes have actively influenced the publie life of the United States by continued cooperation with Con- gress and the Department of the Interior, through the in- volvement of Native individuals in official United States Government positions, and by leadership of their own sovereign Indian tribes; Whereas Indian tribes are resilient and determined to pre- serve, develop, and transmit to future generations their unique cultural identities; Whereas the National Museum of the American Indian was established within the Smithsonian Institution as a living memorial to the Native Peoples and their traditions; and Whereas Native Peoples are endowed by their Creator with certain unalienable rights, and that among those are life, Iberty, and the pursuit of happiness: Now, therefore, be it 1 Resolved by the Senate and House of Representatives 2 of the United States of America in Congress assembled, sas 3 18oat 12 13 14 15 16 17 18 19 20 21 23 24 25 26 5 SECTION 1. ACKNOWLEDGEMENT AND APOLOGY. The United States, acting through Congress— (1) recognizes the special legal and political relation- ship the Indian tribes have with the United States and the solemn covenant with the land we share; (2) commends and honors the Native Peoples for the thousands of years that they have stewarded and protected this land; (3) acknowledges years of official depredations, ill- conceived policies, and the breaking of covenants by the United States Government regarding Indian tribes; (4) apologizes on behalf of the people of the United States to all Native Peoples for the many instances of vio- lence, maltreatment, and neglect inflicted on Native Peo- ples by citizens of the United States; (5) expresses its regret for the ramifications of former offenses and its commitment to build on the posi- tive relationships of the past and present to move toward a brighter future where all the people of this land live ree- oneiled as brothers and sisters, and harmoniously steward and protect this land together; (6) urges the President to acknowledge the offenses of the United States against Indian tribes in the history of the United States in order to bring healing to this land by providing a proper foundation for reconciliation be- tween the United States and Indian tribes; and ona 3Conran wD 6 (7) commends the State governments that have begun reconciliation efforts with recognized Indian tribes located in their boundaries and encourages all State gov- ernments similarly to work toward reconciling relation- ships with Indian tribes within their boundaries. SEC. 2. DISCLAIMER. Nothing in this Joint Resolution authorizes any claim against the United States or serves as a settlement of any claim against the United States. oO ons sOHUFFPOST RELIGION Eéition: US Pope Apologizes For Catholic Church's ‘Offenses' Against Indigenous Peoples "| humbly ask forgiveness...for crimes committed against the native peoples during the so-called conquest of America." AP Nicole Winfield, Jacobo Garcia SANTA CRUZ, Bolivia (AP) — Pope Francis apologized Thursday for the sins and "offenses" committed by the Catholic Church against indigenous peoples during the colonial-era conquest of the Americas. History's first Latin American pope "humbly" begged forgiveness during an encounter in Bolivia with indigenous groups and other activists and in the presence of Bolivia's first- ever indigenous president, Evo Morales. Francis noted that Latin American church leaders in the past had acknowledged “grave sins were committed against the native peoples of America in the name of God." St. John Paul Il, for his part, apologized to the continent's indigenous for the "pain and suffering" caused during the 500 years of the church's presence on the continent during a 1992 visit to the Dominican Republic. But Francis went farther. | humbly ask forgiveness, not only for the offenses of the church herself, but also for crimes committed against the native peoples during the so-called conquest of Americ: he said to applause and cheers from the crowd.Earlier in the day, Francis denounced the "throwaway" culture of today’s society that discards anyone who is unproductive as he celebrated his first public Mass in Bolivia. The government declared a national holiday so workers and students could attend the Mass, which featured prayers in Guarani and Aimara, two of Bolivia's indigenous languages, and an altar carved from wood by artisans of the Chiquitano people. In a blending of the native and new, the famously unpretentious pope changed into his vestments for the Mass in a nearby Burger King. Speaking to the crowd in South America's poorest country, Francis decried the prevailing mentality of the world economy where so many people are "discarded" today — the poor, the elderiy, those who are unproductive. “Itis a mentality in which everything has a price, everything can be bought, everything is negotiable,” he said. "This way of thinking has room only for a select few, while it discards all those who are unproductive.” The day, however, threatened to be overshadowed by President Evo Morales’ controversial gift to Francis upon his arrival: a crucifix carved into a hammer and sickle.Both the Vatican and the Bolivian government insisted Morales wasn't making a heretical or political statement with the gift. They said the cross, dubbed the "Communist crucifix," had originally been designed by a Jesuit activist, the Rev. Luis Espinal, who was assassinated in 1980 by suspected paramilitaries during the months that preceded a violent military coup in Bolivia. On Wednesday, Francis, a fellow Jesuit, prayed at the site where Espinal's body was dumped. "You can dispute the significance and use of the symbol now, but the origin is from Espinal and the sense of it was about an open dialogue, not about a specific ideology," said the Vatican spokesman, the Rev. Federico Lombardi The Bolivian government insisted the gift wasn't a political maneuver of any sort, but was a profound symbol that Morales thought the "pope of the poor" would appreciate. "That was the intention of this gift, and it was not any sort of maneuver... It was really from great affection, a work designed by the very hands of Luis Espinal," Communications Minister Marianela Paco told Patria Nueva radio. Associated Press writers Paola Flores and Carlos Valdez contributed.The Holy See MESSAGE OF HIS HOLINESS POPE FRANCIS FOR THE CELEBRATION OF THE WORLD DAY OF PEACE 4 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 state and government, and to religious leaders. In doing so, | 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 Messaue for Peace last year, I spoke of “the desire for a ful 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 fulfilment through interpersonal relationships inspired by justice and love, itis 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2. The theme | have chosen for this year’s message is drawn from Saint Pau''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 (of. 2 Cor 5:17; 1 Pet 1:3) which generates fraternity 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 variely 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 fratemity 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 callled, 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 fise 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Covenant, fulfilled by Jesus’ sacrifice on the cross, in the confidence that ‘where sin increased, grace abounded all 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 (ct. Eph 1:5). One does not become @ 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 shail 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 fraternity of the first Christian community (of. 1 Pet 2:17; Acts 1:15-16, 6:3, 15:23): Jews and Greeks, slaves and free (cf. 1 Cor 12:13; Gal3:28). 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 18:4; 1 Pet 1:22; 2 Pet 1:7). Alllof 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 I call you servants, for the servant does not know what his master is doing; but | have called you friends, forall that | have heard from my Father | 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 legistation dictated who was born free and who was born into slavery, as well as the conditions whereby a freeborn 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of people today — children, women and men of all ages ~ are deprived of freedom and are forced to live in conditions akin to slavery. | 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 international norms and minimum standards, or, equally illegally, in countries which lack legal protection for workers’ rights. I 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 turn 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 ferrorist 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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 fo ‘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 modem 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 offen require the complicity of intermediaries, be they law enforcement personnel, state officials, or civil and military institutions. “This ocours 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‘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 level 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. Siates 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 rasponsibilily of consumers. Every person ought to have the awareness that “purchasing is always a moral — and not simply an economic ~ act” [7] 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 congreg 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’ ions which assist them on their path to freedom, has increased its appeals to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 tum of the twentieth century, is even today an exemplary witness of hope[10] 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”. [111] In the light of all this, | invite everyone, in accordance with his or her specific role and responsibilities, to practice acts of fratemity 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 concerns, 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 {o that of the phenomenon itself. For this reason | urgently appeal to all men and women of good will, and all 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" (ME25:40, 45). ‘We know that God will ask each of us: What did you do for your brother? (cf. Gen 4:9-10). The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 fratemity 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. 4. [2] Message for the 2014 World Day of Peace, 2. [3] Cf. 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. 16] Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Vocation of the Business Leader: A Reflection, 2013. [Z| BENEDICT XVI, Encyclical Letter Caritas in Veritate, 66. [8] Cf. Message to Mr Guy Ryder, Director General of the International Labour Organization, on the occasion of the 103rd Session of the ILO, 22 May 2014: LOsservatore 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). ants in the International Conferet Trafficking: Church and Law Enforcement in Partnership, 10 April 2014: L'Osservatore Romano, 14 April 2014, p. 7; of. Apostolic Exhortation Evangelli Gaudium, 270.[12] Cf. Apostolic Exhortation Evangelii Gaudium, 24 and 270. © Copyright - Libreria Editrice VaticanaThe Holy See 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 intemational 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, | establish that: 1. The competent Judicial Authorities of Vatican City State shall also exercise penal jurisdiction over: a) crimes committed against the security, the fundament See; iterests or the patrimony of the Holyb) crimes referred to: - in Vatican City State Law No. Vill, 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; c) 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. 2. 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. 3. 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. ) papal legates and diplomatic personnel of the Holy See. c) those persons who serve as representatives, managers or directors, as well as persons who even de facto manage ot exercise control over the entities directly dependent on the Holy See and listed in the registry of canonical juridical persons kept by the Govemorate of Vatican City State; 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. 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. 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 | 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 © Copyright - Libreria Editrice Vaticana