martes, 22 de marzo de 2016

Case Wix and Weebly

Case 13-2016:

Avishai Abrahami (Wix) – David Rusenko (Weebly)

The International Buddhist Ethics Committee finds him RESPONSIBLE of the charges:

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lunes, 14 de marzo de 2016

Buddhist Defense on the Hope of Change

Buddhist Defense on the Hope of Change

The best promise or prophecy made by Gautama is the fact that the Universe is constantly changing. However, peoples often lose hope in change and transformation of the world assuming a metaphysical faith or a materialistic reason that do not know spiritual values. Thus, hope is part of the field of Spirituality, because the promise of a better world is the main feature of the great spiritual masters who have ethically led humanity by driving it to the Pure Earth or the Kingdom of Righteousness. In spirituality, this hope is embodied in two perfect metaphors for contemporary society: Awakening (Bodhi) or Resurrection. These hopes are nothing less than the Evolution and Salvation of the world, both internal and external, which has been marked by suffering for thousands of years. Although this original Desire is difficult to satisfy, certainly the hope to achieve Cure (Nirvana) is a consolation and a passion, by being a perception of the future of humanity that encourages the individual to self-realize the Purpose (Dharma) of his True Self. However, hope must always go hand in hand with the perception of reality as unsatisfactory, impermanent and insubstantial, since otherwise hope would be a delusional thinking or unfounded delusion in which those who are ignorant of this often fall. Hope for change in the world is therefore a challenge of the utopian reason, because without hope there is no Sense of history. The Free and Enlightened Being (Arhat-Bodhisattva) works continuously to develop the spiritual capabilities of the peoples, teaching that if humanity is united is unstoppable. But this hope is not part of a false optimism but of a perception of the basic potentialities of human being, that are Liberty, Equality and Fraternity against Oppression, Poverty and Conflict. For Buddhist Spirituality, hope for change in the world is an ethical imperative of the political, economic, cultural and environmental development, because it is the autopoiesis of the expected world. Thus, the only belief of the spiritual master is that it is possiblea better world, as long as society risks its comfort to meet the challenge of the Path to Pure Earth or Kingdom of Righteousness. Although hope of change shares with resentment the fact of feeling dissatisfaction (dukkha) facing the present society, certainly resentment acts destructively, while hope acts constructively. While resentment is attachment to the past, instead, hope is Openness (Sunyata) to the future. Although fear is the fundamental instrument of traditional politics to get obedience and appeasement, the Buddhist Spirituality teaches hope in a better world as the way to get consensus and Liberation. The materialistic civilization uses fear as Power of Coercion, but the Free and Enlightened Being (Arhat-Bodhisattva) uses the compassionate wisdom (prajna-karuna) as a Counterpower that creates a direct pathway to meet the postmodern hope in a better world.
The kind of change of which the spiritual master talks has a significance of transformation and revolution, so it is opposed to the vision of status quo, being rather the spiritual conversion of the peoples so that they can actively adapt to an appropriate lifestyle. This is the proposal for change which the Analytical-Existential-Libertarian Discourse (Buddha-Dharma-Sangha) and its direct democratic vision embody to solve the world problems. The Maitriyana denounces that traditional politics of all countries and epochs is essentially a breach of the hope for change residing within humanity, which deeply desires that the various peoples converge on global policies where pacifism, social justice, education and ecology are knotted. From this perspective, the hope for change is inherent in human life and its upward progress of survival and spiritual evolution, while attachment and what is static are synonymous with illusion and self-destruction. This vision of true development is the fundamental inspiration of the Free and Enlightened Being (Arhat-Bodhisattva) who is an individual with essentially reformist and revolutionary premises, by using the nature of change in pursuit of Good. In metapolitics of Buddhist Spirituality, the real change in the world is the one that radically transforms the structures of power, establishing a virtuous system of direct democracy that liberates the peoples from dictatorships of authoritarian and populist governments. This means that the hope for change that is encouraged by the spiritual master has a historical sense, because when banishing the custom of social submission it is produced a rupture of epoch which favors the indispensable Cure (Nirvana) of the world's problems. Indeed, the ethics of the Middle Way is the great jewel of humanity because it is an adequate means to carry out the goals that the great movements for social change have sought. If social movements of the past had used appropriate means, then all the major problems of the contemporary world would be already solved. Although conflicts are renewed with the pass of epochs, the higher and amplified state of consciousness (H-ASC) to which a Free and Enlightened Being (Arhat-Bodhisattva) has reached constitutes the most perfect resource of the Universe in order to solve the challenges that life has every day. The Maitriyana's advantage is that it forms spiritual masters specially prepared to righteously solve problems threatening the Earth (Gaia), by developing the hidden potentialities of the peoples. This spiritual potentiality is the Desire and the hope for change that involves realistic optimism which emerges from the experience of the Real as unsatisfactory, impermanent and insubstantial. The Buddhist Spirituality defines the human being as a being that is able to make his spiritual existence indefinitely grows through the contemplative work, so that the hope of change requires entering an adventure of ongoing growth and overcoming. Given that the appropriate means are spiritual by definition, those peoples that are warlike, unjust, ignorant and polluting will never be able to build a better world precisely because they lack adequate means to go to the future. This turns the social progress into a work that no one can consummate through technology, it is instead required the mutual support, empathy and solidarity of others. Therefore, the hope for change requires a passion for the pursuit of happiness and general welfare, aspiring to a Pure Earth or Kingdom of Righteousness which grows up until reaching the confines of the Cosmos. The hope of change and the Maitriyana always go on the same path, by introducing spiritual values in society so that there is true progress.

Buddhist Defense on the Fight against Racism

Buddhist Defense on the Fight against Racism

The international community of Buddhist spirituality is actively involved in fighting against racial discrimination, transmitting that the evanescence of these prejudices is essential for the construction of a dharmic and postmodern civilization. Therefore, the Maitriyana works so that the peoples take urgent measures which fully solve this global problem that is racism. Faced with racial discrimination, the spiritual master teaches the value of equality as Cure (Nirvana) from this evil that is present throughout the world, proposing a practical and theoretical system of higher education in Human Rights that all peoples can apply in the here and now.
The principles of Buddhist Spirituality tend to racial unity, reason why the integration and reconciliation (Maitri) of humanity is a central teaching in Maitriyana, striving to establish a global dharmic civilization which is oriented by the fundamental values of Liberty, Equality and Fraternity, which implies the paradoxical dialectical understanding of unity in diversity. Therefore, Buddhist spirituality is a pioneer movement in Human Rights that recognizes the value and intrinsic dignity of every human being, never resorting to mechanisms of distinction, exclusion, restriction or preference for reasons of race, lineage or ethnic origin that nullify or discredit the recognition or exercise of the human rights and fundamental freedoms in the political, economic, cultural and environmental spheres. The Maitriyana considers that all human beings have an egalitarian spiritual nature, reason why any ethical evaluation on an individual or group must always start from their thoughts, words and behavior, but never from an evaluation on their race, nationality, ethnicity or lineage. Consequently, the Buddhist spirituality seeks the evanescence of racial and ethnic prejudices, considering that those who commit discredit, dishonor and offend people or groups because of race, national origin or lineage are committing a flagrant violation of the vision of Siddharta Gautama as well as of the spirit of Human Rights. The Purpose (Dharma) of unity and reconciliation (Maitri) of humankind requires prioritizing the development of the common points that underlie all races, cultures, ethnicities and lineages. The teachings of Maitriyana advice open the eyes to unity and integration, simultaneously going beyond the differences. Thus, this international movement recognizes and encourages the Perennial Spirituality that unites the entire human family.
The Buddhist Spirituality is an international community that promotes racial unity, putting into practice the spiritual principles taught by Gautama. In the lessons taught by the spiritual masters the peoples are trained in libertarian, egalitarian and fraternal values which allows achieving the Awakening (Bodhi) of a new higher and amplified state of consciousness (H-ASC), which is the Cure (Nirvana) for the disease of prejudice and discrimination. Thus, the Maitriyana is actively involved in promoting human rights, which are the ethical principles that guide the daily life of the Free and Enlightened Beings (Arhats-Bodhisattvas) who are the greatest testimony of engagement with the unity of all humankind. In the communes (sanghas) of Buddhist Spirituality apprentices must be associated with friendship and concord, showing a way of living that takes into consideration the value of each human being. Indeed, the racial origin or lineage of an individual does not represent any kind of spiritual significance, because only his actions and teachings are what is true, showing that what is sacred is the practical realization of egalitarian principles whose goal is the Awakening (Bodhi) of the whole world. Therefore, the Maitriyana fights against racism, by defending human rights and fundamental freedoms for all individuals without any distinction of race, nationality, ethnicity or lineage.
To reach this horizon that is the eradication of prejudice and racial discrimination, the Buddhist Spirituality gives special importance to advanced spiritual education. All spiritual masters create activities that embody the fundamental objective of the unity of humanity through the Evanescence of prejudice and discrimination, whose source is greed, hatred and delusion. Therefore, Maitriyana considers then that these evils have a spiritual solution by means of the Cure (Nirvana) of mind, which is nourished by the ethics of Detachment, the direction of the Truth and apropriate conduct. Consequently, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that in order to vanish racism and stereotypy it is required advanced spiritual education which aims to promote an appropriate lifestyle, by inculcating in the minds of the people the principle of interdependence e interexistence of all beings. This education of Buddhist Spirituality develops awareness about understanding of the organic unity of humanity and the Earth (Gaia).
Maitriyana’s teachings constitute a perfected program for the unity and reconciliation (Maitri) of humanity, considering that it is essential to establish a universal system of spiritual education in ethics and human rights that can be applied to all cultures of the world. This integrating program is inspired by the Buddhist Spirituality developed by Gautama, who fought against racial prejudice and ethnic discrimination when seeking the eradication of oppressive social ties based on lineages or caste division. However, the program of spiritual Education of Maitriyana is not idealistic, but is pragmatic, using contemporary knowledge of psychology, philosophy, science, politics and theology to teach spiritual ethics with an updated language. All these knowledges are harmonized by the ethics of Buddhist spirituality so that they can give witness to the Truth which is the unity and interexistence of all of reality. Thus, the program of Maitriyana is an extraordinary way to eradicate the evil of racism and discrimination, proposing to teach topics such as the interdependence of peoples, the spiritual and cultural evolution of all humanity, thinking beyond the intellect, sublime emotions, the search for the Sense of life, the friendship bonds as a fundamental pillar of society of the future, the need to develop an identity beyond national boundaries, and the ethics applied to the fields of politics, economy, culture and environment. In the vision of spiritual masters each of these topics helps to meet the universal needs of human beings, eradicating the evil of prejudice and discrimination against individuals or groups based on race, nationality, ethnicity or lineage. Indeed, the rules relating to human rights were already preestablished by the ethical field of Buddhist spirituality, whose teachings about the unity of humankind are oriented toward the most evolutionary stages of consciousness of the human being. Therefore, the Maitriyana provides hope of change which is completely realistic, by seeking to vanish prejudice and discrimination to guide the peoples to the true progress that is the Awakening (Bodhi). This objective must be experienced and accepted with a renewed spiritual attitude that acts on the principles and experiences that the Free and Enlightened Beings (Arhats-Bodhisattvas) have accumulated over the past 2600 years. The Buddhist spirituality is convinced that the evils of prejudice and discrimination can be eliminated if people express sincere attitudes of hope, optimism and determination to respect the organic interexistence of all beings.

sábado, 5 de marzo de 2016

Case: Indonesia

Case 12-2016: Indonesia and President Joko Widodo

The Buddhist Tribunal on Human Rights finds them RESPONSIBLE of the charges:

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jueves, 3 de marzo de 2016

World Organization of Human Rights and Environment Rights

Welcome to the Library of Maitreya Buddhist University, which is called "World Organization of Human Rights and Environment Rights". This global institute has the supreme Purpose of helping Humanity and the Earth through the spiritual values of Peace, Justice, Education and Ecology.

The World Organization of Human Rights and Environment Rights has participated in the creation of 3 Declarations related to Human Rights and Environment Rights. Moreover, this institute is also offering the open reading of the best international instruments.


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1921. International Convention for the Suppression of the Traffic in Women and Children
1926. Slavery Convention
1928. Convention on status of aliens
1930. Forced Labour Convention
1948 American Declaration of the Rights and Duties of Man
1948. Convention on the Prevention and Punishment of the Crime of Genocide
1948. Freedom of Association and Protection of the Right to Organise Convention
1948. Inter-American Convention on the Granting of Civil Rights to Women
1948. Universal Declaration of Human Rights
1949. Convention for the Suppression of the Traffic in Persons and of the Exploitation of the Prostitution of Others
1949. Convention relative to the Protection of Civilian Persons in Time of War
1949. Convention relative to the Treatment of Prisoners of War
1949. Protection of wages Convention
1949. Right to Organise and Collective Bargaining Convention
1950. Convention for the Protection of Human Rights and Fundamental Freedoms
1951. Convention and protocol relating to the status of refugees
1951. Equal Remuneration Convention
1952. Convention on Minimum Standards of Social Security
1952. Universal Copyright Convention, with Appendix Declaration relating to Articles XVII and Resolution concerning Article XI
1953. Convention on the Political Rights of Women
1954. Convention relating to the Status of Stateless Persons
1955. Standard Minimum Rules for the Treatment of Prisoners
1956. Supplementary Convention on the Abolition of Slavery, the Slave Trade, and Institutions and Practices Similar to Slavery
1957. Abolition of Forced Labour Convention
1958. Discrimination Employment and Occupation Convention
1959 Resolution on Tibet
1960 Declaration on the Granting of Independence to Colonial Countries and Peoples-pdf
1960. Convention against Discrimination in Education
1961. Convention on the reduction of statelessness
1961. European Social Charter
1961. Resolution on Tibet
1962. Convention concerning Equality of Treatment of Nationals and Non-Nationals in Social Security
1962. Convention on Consent to Marriage, Minimum Age for Marriage and Registration of Marriages
1962. Resolution on Permanent sovereignty over natural resources
1964. Convention concerning benefits in the case of employment injury
1964. Employment Policy Convention
1965. Declaration on the Promotion among Youth of the Ideals of Peace, Mutual Respect and Understanding between Peoples
1965. International Convention on the Elimination of All Forms of Racial Discrimination
1965. Resolution on Tibet
1966. International Covenant on Civil and Political Rights
1966. International Covenant on Economic, Social and Cultural Rights
1967. Declaration on the Elimination of Discrimination against Women
1967. Recommendation concerning Invalidity, Old-Age and Survivors' Benefits
1968. Convention on the Non-Applicability of Statutory Limitations to War Crimes and crimes against humanity
1969. Convention concerning Medical Care and Sickness Benefits
1969. Declaration of principles for international humanitarian relief to the civilian population in disaster situations
1969. Declaration on Social Progress and Development
1970. Convention concerning Minimum Wage Fixing, with Special Reference to Developing
1970. Declaration on Principles of International Law concerning friendly relations and co-operation among states in accordance with the charter of United Nations
1971. Declaration of the Indian Ocean as a Zone of Peace
1971. Declaration on the Rights of Mentally Retarded Persons
1971. Universal Copyright Convention as revised at Paris on 24 July 1971
1972. Convention Concerning the Protection of the World Cultural and Natural Heritage
1972. Declaration of the United Nations Conference on the Human Environment
1973. Convention on International Trade in Endangered Species of Wild Fauna and Flora
1973. International Convention on the Suppression and Punishment of the Crime of Apartheid
1973. Minimum Age Convention
1973. Principles of cooperation
1974. Universal Declaration on the Eradication of Hunger and Malnutrition
1975. Declaration on the Protection of All Persons from Being Subjected to Torture
1975. Declaration on the Rights of Disabled Persons
1975. Declaration on the Use of Scientific and Technological Progress in the Interests of Peace and for the Benefit of Mankind
1976. Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques
1977. Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of International Armed Conflicts (Protocol I)
1977. Protocol Additional to the Geneva Conventions of 12 August 1949, and relating to the Protection of Victims of Non-International Armed Conflicts (Protocol II)
1978. Declaration on Race and Racial Prejudice
1978. Declaration on the Preparation of Societies for Life in Peace
1979. Code of Conduct for Law Enforcement Officials
1979. Convention on the Elimination of All Forms of Discrimination against Women
1980. International Agreement for the Establishment of the University for Peace and Charter of the University for Peace
1981. African Charter on Human and Peoples Rights
1981. Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion or Belief
1982. Declaration on the Participation of Women in Promoting International Peace and Cooperation
1982. Manila Declaration on the Peaceful Settlement of International Disputes
1982. World Charter for Nature
1984. Convention against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment
1984. Declaration on the Right of Peoples to Peace
1984. Safeguards guaranteeing protection of the rights of those facing the death penalty
1985. Basic Principles on the Independence of the Judiciary
1985. Declaration of Basic Principles of Justice for. Victims of Crime and Abuse of Power
1985. Declaration-on-the-Human-Rights-of-Individuals-Who-are-not-Nationals-of-the-Country-in-which-They-Live
1985. United Nations Standard Minimum Rules for the Administration of Juvenile Justice
1985. Vienna Convention for the Protection of the Ozone Layer
1985.Inter-American Convention to Prevent and Punish Torture
1986. Declaration on Social and Legal Principles relating to the Protection and Welfare of Children
1986. Declaration on the Right to Development
1987. Declaration on the Enhancement of the Effectiveness of the Principle of Refraining from the Threat or Use of Force in International Relations
1988. Additional Protocol to the American Convention on Human Rights in the Area of Economic, Social and Cultural Rights (Protocol of San Salvador)
1988. Body of Principles for the Protection of All Persons under Any Form of Detention or Imprisonment
1988. Convention concerning Employment Promotion and Protection against Unemployment
1988. Declaration on the Prevention and Removal of Disputes and Situations Which May Threaten International Peace and Security
1989. Community Charter of Fundamental Social Rights of Workers
1989. Convention concerning Indigenous and Tribal Peoples in Independent Countries
1989. Convention on the Rights of the Child
1989. European Parliament Resolution on Human Rights in Tibet
1989. Principles on the Effective Prevention and Investigation of Extra-legal, Arbitrary and Summary Executions
1990. Basic Principles on the Use of Force and Firearms by Law Enforcement Officials
1990. UN_Basic_Principles_on_the_Role_of_Lawyers
1990. United Nations Guidelines for the Prevention of Juvenile Delinquency
1990. World Declaration on Education for All
1990.Basic Principles for the Treatment of Prisoners
1990.International Convention on the Protection of the Rights of All Migrant Workers and Members of Their Families
1990.United Nations Rules for the Protection of Juveniles Deprived of their Liberty
1990.United Nations Standard Minimum Rules for Non-custodial Measures
1991. Declaration on Fact-finding by the United Nations in the Field of the Maintenance of International Peace and Security
1991. Resolution Situation on Tibet
1991. UN_Resolution_on_protection_of_persons_with_mental_illness
1992. Convention on Biological diversity
1992. Declaration on the Protection of All Persons from Enforced Disappearance
1992. Declaration on the Rights of Persons Belonging to National or Ethnic, Religious and Linguistic Minorities
1992. European Parliament Resolution on the Situation in Tibet
1992. Motion for a Resolution on the situation in Tibet
1992. The United Nations Framework Convention on Climate Change
1992. United Nations Conference on Environment & Development
1993. Declaration on the Elimination of Violence against Women
1993. European Parliament Resolution on Repression in Tibet
1993. National institutions for the promotion and protection of human rights
1994. Declaration on the Enhancement of Cooperation between the United Nations and Regional Arrangements or Agencies in the Maintenance on international peace
1994. First World Parliamentary Convention on Tibet
1994. Inter-American Convention on the Prevention, Punishment and. Eradication of Violence against Women
1994. Standard Rules on the Equalization of Opportunities for Persons with Disabilities
1994. United Nations Conventions to Combat Desertification
1995. Declaration and Integrated Framework of Action on Education for Peace, Human Rights and Democracy
1995. Declaration of Principles on Tolerance
1995. European Parliament Resolution on 4th World Conference on Women
1995. European Parliament Resolution on the Disappearance of Panchen Lama
1995. Resolution on the selection of the Panchen Lama and religious freedom in Tibet
1995. Resolution on the situation in Tibet and the disappearance of the six-year old Panchen Lama
1995. Second World Parliamentarians’ Convention on Tibet
1996. Declaration of Principles of International Cultural Co-operation
1996. European Social Charter (revised)
1996. Resolution on human rights in Tibet
1996. Resolution on the resolution on China and Tibet submitted to the United Nations Commission on Human Rights and the position of the EU countries
1996. Universal Declaration on Linguistic Rights
1997 Sofia Declaration
1997. Agenda for Development
1997. Declaration on the Responsibilities of the Present Generations Towards Future Generations
1997. Kyoto Protocol to the UN Framework Convention on Climate Change
1997. Resolution on Tibet
1997. Third World Parliamentarians’ Convention on Tibet
1997. Universal Declaration on the Human Genome and Human Rights
1998 Declaracion Latinoamericana del Agua
1998. Convention on Access to Information, Public Participation in Decision-Making and Access to Justice in Environmental Matters
1998. Declaration on the Right and Responsibility of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized Human Rights and Fundamental Freedoms
1998. ILO Declaration on Fundamental Principles and Rights at Work and its Follow-up
1998. Resolution on the appointment of an EU special representative for Tibet
1998. Resolution on Tibet
1998. Rome Statute of the International Criminal Court
1998. World Declaration on Higher Education for the Twenty-first Century
1999. Declaration and Programme of Action on a Culture of Peace
1999. Declaration and state of progress and initiatives for the future implementation of the Programme of Action for the Sustainable Development of Small Island Developing States
1999. Inter-american-convention on the elimination of all forms of discrimination against persons with disabilities
1999. The Hague Agenda for Peace and Justice for the 21 century
1999. Worst Forms of Child Labour Convention
2000 European Parliament resolution on the human rights situation in China
2000 European Parliament resolution on the Western China Poverty Reduction Project and the future of Tibet
2000 European Parliament resolution on Tibet
2000 Principles on the Effective Investigation and Documentation of Torture
2000. Protocol to Prevent, Suppress and Punish Trafficking in Persons, Especially Women and Children, supplementing the United Nations Convention against Transnational Organized Crime
2000. The Earth Charter
2000. United Nations Millennium Declaration
2001 European Parliament resolution on freedom of religion in the People’s Republic of China – including Tibet
2001 Mexico city Declaration on Human Rights Education in Latin America and the Caribbean
2001 World Conference against Racism, Racial Discrimination, Xenophobia and Related Intolerance
2001. Declaration of Commitment on HIV-AIDS
2001. Human Rights and the Environment
2001. international cooperation in the detection, arrest, extradition and punishment of persons guilty of war crimes and crimes against humanity
2001. Statute of the Iberoamerican Judge
2001. UNESCO Universal Declaration on Cultural Diversity
2002. Declaration of Principles on Freedom of Expression in Africa
2002. European Convention for the Prevention of Torture and Inhuman or Degrading Treatment or Punishment
2002. European Parliament resolution on a EU Strategy towards China
2002. European Parliament resolution on the human rights situation of Tibetans
2002. European Parliamentarians Passes Tibet Resolution
2002. Human Rights and the Environment in the Americas
2002. Johannesburg Declaration on Sustainable Development
2002. United Nations Declaration on the New Partnership for Africa’s Development
2003. Human Rights and the Environment in the Americas
2003. United Nations Convention against Corruption
2004. European Parliament resolution on Tibet, the case of Tenzin Delek Rinpoche
2004. Universal Declaration of the Rights of Peoples
2005. Basic Principles and Guidelines on the Right to a Remedy and Reparation for Victims of Gross Violations of International Human Rights Law and Serious Violations of International Humanitarian Law
2005. Declaration on the Right and Responsibility of Individuals, Groups and Organs of Society to Promote and Protect Universally Recognized
2005. European Parliament resolution on the case of Tenzin Delek Rinpoche
2005. European Parliament resolution on Tibet and Hong Kong
2005. European Parliament resolution on Tibet
2005. Fourth World Parliamentarians’ Convention on Tibet (WPCT) Edinburgh
2005. Universal Declaration on Bioethics and Human Rights
2005. World Summit Outcome
2006. European Parliament resolution on EU-China Relations
2006. European Parliament resolution on Tibet
2006. International Convention for the Protection of All Persons from Enforced Disappearance
2006. Luarca Declaration on the Right to peace
2006. Principles on the application of international human rights law in relation to sexual orientation and gender identity
2006. United Nations Convention on the Rights of Persons with Disabilities
2007 Declaración de pueblos indígenas
2007. European Parliament resolution on the dialogue between the Chinese Government and Envoys of the Dalai Lama
2007. United Nations Declaration on the Rights of Indigenous Peoples
2008. European Parliament resolution of 10 April 2008 on Tibet
2008. Human rights and climate change
2008. ILO Declaration on Social Justice for a Fair Globalization
2008. Principles and Best Practices on the Protection of Persons Deprived of Liberty in the Americas
2009. European Parliament resolution on the use of the death penalty in China
2009. Rome Declaration on Tibet - 5th World Parliamentarian’s Convention on Tibet
2010. Declaracion de Caracas sobre el Derecho Humano a la Paz
2010. Declaracion-Bilbao_DerechoHumanoPaz
2010. Declaration of Barcelona on the right to peace
2010. Derecho Humano a la Paz_Declaracion de Santiago
2010. European Parliament resolution on the Annual Report on Human Rights in the World 2009 and the European Union’s policy on the matter
2010. European Parliament resolution on Tibet – plans to make Chinese the main language of instruction
2010. Resolution on The human right to water and sanitation
2010. Santiago Declaration on the Human Right to Peace
2010. United Nations Rules for the Treatment of Women Prisoners and Non-custodial Measures for Women Offenders - the Bangkok Rules
2011 Resolution on Tibet, in particular the self-immolation by nuns and monks
2011. European Parliament resolution of 7 April 2011 on the ban of the elections for the Tibetan government in exile in Nepal
2012. European Parliament Annual Report on Human Rights and Democracy
2012. European Parliament Report on EU-China Relations
2012. European Parliament resolution of 14 June 2012 on the human rights situation in Tibet
2012. European Parliament resolution on the Annual Report on Human Rights
2012. Ottawa_Declaration_on_Tibet
2012. UN-Draft Declaration-on-the-Right-to-Peace
2013 Global Indigenous Preparatory Conference for the United Nations High Level Plenary Meeting
2013. European Parliament resolution of 14 March 2013 on EU-China relations
2013. European Parliament resolution of 24 October 2013 on the Annual Report from the Council to the European Parliament on the Common Foreign and Security Policy
2013. European Parliament resolution on Human Rights and Democracy in the World 2012 and the European Union’s policy on the matter
2013. Protecting women human rights defenders
2014 World Conference on Indigenous people