2 12 39 https://www.abyayalanews.org/files/original/3871122a54ec39d90c3480e113b54f54.pdf 0d2f48242500dc945f0b3eb0aba207ad Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (13).pdf PDF Text Text i A yuma Tenko explaining the provisions of the land titles to the Huaorani community. (Ecuador) For several years, the Huaorani people, aided by the Confederation of Indian Peoples of the Ecuadorian Amazon (CONFENIAE) have been working on delimiting and legalizing the lands which have historically belonged to them. On April3, the President of Ecuador, Rodrigo Borja granted, in his words, "612,000 idle hectares" to the Huaorani. 18 Huaorani community leaders traveled to Quito to receive title to their lands in a ceremony held in the Presidential Palace. The ceremony was imbued with political propaganda: "Under my government, you are free men and no longer slaves of anybody or thing .. .including dogmas of agitators interested in using you as a political instrument. .. " The small print on the land titles given by the Institute for Agrarian Reform and Colonization explains that the Huaorani "are not allowed to interfere with mineral and oil exploitation by the national government or authorized individuals." These conditions make it very clear that the Ecuadorian government intends to continue the exploitation of oil and other natural resources on Indian lands. This perpetrates the colonial I (Ecuador) On June 4th,1990, the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and lawyers of the Sierra Club Legal Defence Fund (SCLDF), together with the Inter-American Commission on Human Rights, filed a petition in which they charge the Ecuadorian Government with "the endangerment of the lives and culture of Ecuador's Huaorani people through the encouragement of oil development on the Huaorani's traditional lands." Voi5Nos3&4 policies of disrespect for Indigenous peoples and their rights to decide their own destiny. The grand political propaganda that accompanied the ratification of the land entitlement, shows how the government is trying to change its negative image in respect to the destruction of the natural environment and the negation of Indigenous rights. Neither CONAIE (the Confederation of Indigenous Nations of Ecuador) nor CONFENIAE were invited to the ceremony. Ayuma Tenko, representative of the Huaorani people, upon receiving the ownership titles, commented: "This ratification of our territory is not completely your will. It is the product of years of struggle by our people, of national organizations and of national and international solidarity. Furthermore, Mr. President, we ask that you immediately stop the construction of roads in our territory, that you evict the colonizers that have invaded our lands and the oil companies that are destroying our forests. Someday we will have nothing. If you do not meet our demands, we will defend what belongs to us with our own spears." I II II •• CONOCO Ecuador, Ltd, a "wholly owned subsidiary of Dupont, plans to build more than 100 miles of roads and pipelines, as well as dozens of oil rigs, pumping facilities and housing for several hundreds workers" with direct encroachment on Huaorani lands. 13 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "It's Your Land, But...": Ecuadorian Government Legalizes Huaorani Lands (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title "It's Your Land, But...": Ecuadorian Government Legalizes Huaorani Lands (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (13).pdf https://www.abyayalanews.org/files/original/390371eab3de50b302711053c7fb02d5.pdf fa7c9b66e3ef0c2ad2278647b095272e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (13-14).pdf PDF Text Text i A yuma Tenko explaining the provisions of the land titles to the Huaorani community. (Ecuador) For several years, the Huaorani people, aided by the Confederation of Indian Peoples of the Ecuadorian Amazon (CONFENIAE) have been working on delimiting and legalizing the lands which have historically belonged to them. On April3, the President of Ecuador, Rodrigo Borja granted, in his words, "612,000 idle hectares" to the Huaorani. 18 Huaorani community leaders traveled to Quito to receive title to their lands in a ceremony held in the Presidential Palace. The ceremony was imbued with political propaganda: "Under my government, you are free men and no longer slaves of anybody or thing .. .including dogmas of agitators interested in using you as a political instrument. .. " The small print on the land titles given by the Institute for Agrarian Reform and Colonization explains that the Huaorani "are not allowed to interfere with mineral and oil exploitation by the national government or authorized individuals." These conditions make it very clear that the Ecuadorian government intends to continue the exploitation of oil and other natural resources on Indian lands. This perpetrates the colonial I (Ecuador) On June 4th,1990, the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and lawyers of the Sierra Club Legal Defence Fund (SCLDF), together with the Inter-American Commission on Human Rights, filed a petition in which they charge the Ecuadorian Government with "the endangerment of the lives and culture of Ecuador's Huaorani people through the encouragement of oil development on the Huaorani's traditional lands." Voi5Nos3&4 policies of disrespect for Indigenous peoples and their rights to decide their own destiny. The grand political propaganda that accompanied the ratification of the land entitlement, shows how the government is trying to change its negative image in respect to the destruction of the natural environment and the negation of Indigenous rights. Neither CONAIE (the Confederation of Indigenous Nations of Ecuador) nor CONFENIAE were invited to the ceremony. Ayuma Tenko, representative of the Huaorani people, upon receiving the ownership titles, commented: "This ratification of our territory is not completely your will. It is the product of years of struggle by our people, of national organizations and of national and international solidarity. Furthermore, Mr. President, we ask that you immediately stop the construction of roads in our territory, that you evict the colonizers that have invaded our lands and the oil companies that are destroying our forests. Someday we will have nothing. If you do not meet our demands, we will defend what belongs to us with our own spears." I II II •• CONOCO Ecuador, Ltd, a "wholly owned subsidiary of Dupont, plans to build more than 100 miles of roads and pipelines, as well as dozens of oil rigs, pumping facilities and housing for several hundreds workers" with direct encroachment on Huaorani lands. 13 �About 1,600 Huaorani people live by hunting and shifting cultivation, and are among the most isolated groups of the Amazon rainforest. CONFENIAE president, Luis Varga tragically sums up what the "developers" will bring to the Indian population: Forced employment or unemployment, a loss of the natural resources which guarantee Indian subsistence, as well as general contamination of their environment, the introduction of prostitution, alcoholism and infectious diseases, the destruction of traditional healing methods and natural cures, and the assimilation into a destructive, consumerist society. Furthermore, the abuse of Indigenous people goes hand-in-hand with the destruction of the Amazonian rainforest. Members of both CONFENIAE and SCLDF emphasize how the interests of Indigenous people and conservationists coincide. "By assuring the respect and protection of Indigenous rights, the environment will automatically be protected. On the other hand, efforts to protect the Amazon which do not actively include Indigenous people and elicit their sincere support are doomed to fail." Members of CONFENIAE warn us not to fall prey to governmental demagogic discourse which buries ecologically destructive practices in ecological rhetoric. National parks, forest reserves and protected areas have 14 not meant the protection of the environment in Ecuador, but rather have become new areas for colonialialist exploitation and environmental destruction. The Yasuni Park is a good example of this. Oil exploration and drilling has been frequently conducted within it's borders by CONOCO. Recently 200,000 hectares of Yasuni Park land was granted to CONOCO. The Department of National Forestry has developed a plan in conjunction with CONOCO, by which more than 50% of the total area of the park will be opened to petroleum and mineral operations. The World Bank has been financing oil development in Ecuador and a new loan of $100 million is pending. Indigenous people have filed a petition with the Ecuadorian government and the World Bank in which the respect for Indigenous cultural and territorial integrity is demanded. more contact: Sierra Club legal Defense Fund 2044 Fillmore Street 94115 San Francisco, Tel: (415) 567-61 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ecuadorian Government Being Sued by Indian - Environmental Alliance!!! (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Ecuadorian Government Being Sued by Indian - Environmental Alliance!!! (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (13-14).pdf https://www.abyayalanews.org/files/original/c7b7dda70f1063a314130a28fc6bcbdd.pdf e02d656aeeafaf117432a759a3b82cd9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (15).pdf PDF Text Text I When the gates to the hydroelectric dam "Piedra del Aguila" were opened, an important part of the Mapuche community of Pilquiniyeu were covered eternally with water. The inundated areas included the cemetery, where our ancestors rest, as well as the site of many cave paintings. - the Indigenous Council of Rio Negro (Rio Negro, Argentina) Heralding the slogan, "Energy to Move the Country," Rio Negro's provincial government, moving fullspeed ahead, signed a contract with the Hidronor Enterprise which allowed for the construction of a major hydroelectric facility at Piedra del Aguila. The facility is one of a series which are planned for the Limay River, stretching from the Rio Negro to the Neuquen Provinces in the South of Argentina. The estimated cost of the project is 1.2 billion dollars and is being financed by the Inter-American Development Bank. The project is expected to generate ten-percent of the country's total energy needs. ment for the families who lost their homes and farms in the flooding. The dam was built with such poor standards that a structural crack has already been detected. The Latin American Council of the Social Sciences, FLACSO, said that the damning of these lands is "yet another step in the relentless process leading to the disappearance of the history and cultures of Indigenous peoples." Minis. Recursos Naturales Viedma, Negro In addition to the sacred sites, the 9,300 inundated hectares included a fertile valley, containing extensive forest reserves, fruit orchards and the subsistence farms of 130 Mapuche people. The 29 homeless families were relocated to neighboring lands which the government expropriated. In addition to the land, the government promised these families new homes. Nevertheless, the only homes constructed thus far have been precarious emergency shelters. Clearly, the project budget did not include an allot- Vo15Nos3&4 15 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Construction of Dam Forces Mapuches to Abandon Ancestral lands (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Construction of Dam Forces Mapuches to Abandon Ancestral lands (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (15).pdf https://www.abyayalanews.org/files/original/e7cfd12e787078add39c991d12dc4a41.pdf 347a401680f4b47553a67e9803a72ac4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (16-17).pdf PDF Text Text I (Argentina) Veronica Huilipan, a Mapuche Indian from Neuquen, Argentina, participated in the Continental Conference: 500 Years of Indian Resistance, in Quito, Ecuador. Veronica belongs to the organization Nehuen Mapu (Strength of the Land). She spoke to SAIIC about the work Nehuen Mapu is doing in Neuquen. Our organization emerged as a result of concerns shared by Mapuches who had migrated to the city for work, health or educational reasons. These Mapuche families in Neuquen wanted to get together, to speak their own language and overcome their feelings of isolation. The first thing we did was to build a house, a place to shelter those brothers and sisters visiting from the countryside while taking care of personal matters in Neuquen. In the past, many Mapuches arriving in Neuquen from the country were obliged to sleep on chairs at hospitals or on benches in the plaza, due to a lack of resources. After accomplishing our first goat the building of the house, we began to notice that those of us living in Neuquen were having many problems. We were discriminated against by the white society, within the educational system and at work. For example, the white people would look at us disapprovingly when we spoke in our language. We realized that we had to work on the recovery and practices of our culture. The Council of Elders forms an integral part of our organization. We call the elders "the old ones." The elders give us strength; they motivate us. After we complete a task, they point out our mistakes. The elders play an important role in our organization. They help us understand that if we want to defend and recover what is rightfully ours as Mapuches, we need to do it our way and not as the Western culture does it. For example, the elders are very much opposed to political parties. It hurts them to see a member of Nehuen Mapu endorsing a political party. The elders say: "the politicians come, they take our vote, they give us a few bags of flour and, after the elections are over they never come back That is how they have used us in the past." 16 When we inaugurated our headquarters, our "ranch/' the elders organized a ceremony to give thanks. In our community we had ceremonies only once a year, between February and May. These ceremonies are to thank Ngenechen for all the good we have received. We also thank Ngenechen for the bad, since according to our elders, Ngenechen does not bestow bad things upon us without reason. Ngenechen will make things better the next year. The Grandmothers coming from the Mapuche communities in the countryside advise us to be careful about our behavior; never to forget that we are Mapuches. Mapuches must be respectful. This is an attribute of our people. We want to teach our history to the rest of the people. It is very different from what they read in the books. For example, the so-called "Conquest of the Desert" was when the Argentine army, led by Roca, invaded the desert to kill all the Mapuches, to eliminate us and take our land, imposing Western culture onto our region. Today, in Argentina's schools the children are taught that, thanks to Europe, we are civilized; that thanks to Roca, there are no more Indians. For this reason we go to the schools making presentations which give our side of history. The students have no idea why the "Conquest of the Desert" occurred, nor who financed it. The conquest was not the result of a lone army ~ding indep.endently. It was the result of an economic power dommating Argentina. The multinational corporations are guilty of creating our poverty. As a result, today in Argentina, we suffer from poverty and unemployment. The English financed the invasion of the desert. They wanted Patagonia free of Indians because the land was good and fertile. They paid Roca' s army to exterminate us. They were not successful. In hindsight they claim the invasion was done in the name of "civilization/' "religion/' or some other reason ... We ask those who justify the invasion in these terms: if progress and civilization were the reasons for the invasion, why are those now in control of the lands of Patagonia, English, and not Argentinian? The same process is unfolding today. SAIIC Newsletter �In Neuquen, we are trying to inform the people in our 35 Mapl!-che communities about the 500 years campaign, We are in the process of making a video. We already have a_radio program called "Quinte Folil" (Searching for our Roots). We use the radio to share our culture, our customs, religion and language. We also use the media to denounce human rights violations against our communities and our people. Participating in the Continental Gathering: 500 Years of Indian Resistance provided an opportunity for me to meet with myindian sisters from North, Central and South America. I participated in the Women's Commission. Before the Continental Gathering, I knew women were organized and struggling for their rights, but I didn't know there were so many of them! It was very encouraging to meet all these women. This meeting has given me yet another issue to discuss with my brothers and sisters - the organizing of Mapuche women. The situation of Mapuche women has not really come to light in Argentina. I observed that Indian women spoke on a variety of subjects, yet they all shared the same perspective, the same feelings. I really enjoyed how the women spoke from their hearts. It seems like many times people struggle using only their intellect. Many errors are made that way. At some point in the future and I don't know when that might be, Indian women will be united into one huge organization extending from the national to the international level. You can contact Nehuen Mapu at: Nehuen Mapu Juan B. Justo 33 8300 Neuquen ARGENTINA ARAUCARIAS r-' #- If you see a Pehuenche under there, ask him how things are going! lies Refuse by In the harshest winters, when it's cold enough to kill our cows, our families depend on the Araucaria trees for survival. These trees are the only guarantee for our future. When they cut them, they are cutting off our future. The Araucaria are stronger than us ... for thousands of years, it's been our source of life. -Don Meliflir of the Quinquen Valley (Chile) The Pehuenche people of the Quinquen Valley have been struggling for years to obtain official land rights. The Chilean government, meanwhile, has sold their lands to the Galletue Lumber company. The lumber company won a court battle by arguing that the Pehuenche do not use their lands to their fullest potential by not harvesting the valuable and endangered Araucaria trees. These ancient and beautiful trees are central to the lives of the Pehuenche, who have a variety of uses for the nuts. The Pehuenche settled in the Quinquen Valley in 1880, after escaping the persecution of the Chilean Pacification Plan. The 400 Pehuenche families in the Quinquen Valley were ordered off their lands by November 4,1990. After this date, the lumber company has the legal right to call in the military to evict them. The lawyer for the Special Commission for Indigenous Peoples (CEPI), Eduardo Astorga, stated that the situation is becoming very dangerous because the Pehuenche have announced that they would only leave their lands in coffins. If there Voi5Nos3&4 17 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Nehuen Mapu" - Strength of the Land" An Interview with Veronica Huilipan (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title "Nehuen Mapu" - Strength of the Land" An Interview with Veronica Huilipan (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (16-17).pdf https://www.abyayalanews.org/files/original/b70975e9ee6d4746d096aad9aaecb047.pdf 43bc688d93331913ff0f6377eb2ef672 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (17-18).pdf PDF Text Text In Neuquen, we are trying to inform the people in our 35 Mapl!-che communities about the 500 years campaign, We are in the process of making a video. We already have a_radio program called "Quinte Folil" (Searching for our Roots). We use the radio to share our culture, our customs, religion and language. We also use the media to denounce human rights violations against our communities and our people. Participating in the Continental Gathering: 500 Years of Indian Resistance provided an opportunity for me to meet with myindian sisters from North, Central and South America. I participated in the Women's Commission. Before the Continental Gathering, I knew women were organized and struggling for their rights, but I didn't know there were so many of them! It was very encouraging to meet all these women. This meeting has given me yet another issue to discuss with my brothers and sisters - the organizing of Mapuche women. The situation of Mapuche women has not really come to light in Argentina. I observed that Indian women spoke on a variety of subjects, yet they all shared the same perspective, the same feelings. I really enjoyed how the women spoke from their hearts. It seems like many times people struggle using only their intellect. Many errors are made that way. At some point in the future and I don't know when that might be, Indian women will be united into one huge organization extending from the national to the international level. You can contact Nehuen Mapu at: Nehuen Mapu Juan B. Justo 33 8300 Neuquen ARGENTINA ARAUCARIAS r-' #- If you see a Pehuenche under there, ask him how things are going! lies Refuse by In the harshest winters, when it's cold enough to kill our cows, our families depend on the Araucaria trees for survival. These trees are the only guarantee for our future. When they cut them, they are cutting off our future. The Araucaria are stronger than us ... for thousands of years, it's been our source of life. -Don Meliflir of the Quinquen Valley (Chile) The Pehuenche people of the Quinquen Valley have been struggling for years to obtain official land rights. The Chilean government, meanwhile, has sold their lands to the Galletue Lumber company. The lumber company won a court battle by arguing that the Pehuenche do not use their lands to their fullest potential by not harvesting the valuable and endangered Araucaria trees. These ancient and beautiful trees are central to the lives of the Pehuenche, who have a variety of uses for the nuts. The Pehuenche settled in the Quinquen Valley in 1880, after escaping the persecution of the Chilean Pacification Plan. The 400 Pehuenche families in the Quinquen Valley were ordered off their lands by November 4,1990. After this date, the lumber company has the legal right to call in the military to evict them. The lawyer for the Special Commission for Indigenous Peoples (CEPI), Eduardo Astorga, stated that the situation is becoming very dangerous because the Pehuenche have announced that they would only leave their lands in coffins. If there Voi5Nos3&4 17 �is a forced eviction, he fears that it will lead to a battle. On November 21, the Pehuenche residents blocked the, roads to the valley to stop the logging company from taking out truckloads of araucaria trees. Pehuenche leader Ricardo Melifiir stated that they have taken the action because the land and all that is on it, is still in dispute. The previous Wednesday, the Pehuenche saw twelve truckloads ofthe sacred trees being hauled off and have kept a permanent vigil since then. He reports that they are willing to block the roads indefinitely. The assistant to the government on Indigenous Issues of Governorship has accused the Communist Party of provoking false hopes of land recuperation among the Mapuches, inciting them to fight for their rights. (Chile) Since September 28, 1989, the National Commission of Mapuche Communities "500 Years for Our Identity and Autonomy" and the Council of the Lands (Aukin Wallmapu Ngulan) have been carrying out a campaign focusing on the "teachings of Mapuche ideology" in Chile. The Mapuche population in Chile comprises 10% of the nation's total number of inhabitants. Nevertheless, the newly installed government of Patricio Alwyn has demonstrated a blatant lack of sensitivity with regards to this significant sector of the population. Among the most recent affronts to the Mapuche population was the invitation to the King of Spain to visit the southern Chilean city of Valdivia as part of the 500 years "celebration of the discovery of America." Valdivia is located in the heart of Mapuche lands (the provinces of Valdivia, Malleco, Cautin, Osorno, Chiloe, Bio Bio, and Arauco have large Mapuche populations, which constitutes a majority of the province's total population). The invitation of the King of Spain to Valdivia was followed by an offer to make Chile the headquarters for the Ibero-American Conference scheduled for October, 1990, an action denounced by the Mapuche, Rapanui (of Easter Island), and the Aymara people in Chile. Despite these recent affronts by the Alwyn regime, and the democratic and human rights violations committed between 1973 and 1989 by the notorious Pinochet dictatorship, the Mapuches in Chile have both maintained and strengthened their organizations over the past few years, enabling them to successfully carry out many important activities. In November of 1989 the Mapuche people commemorated their Final Uprising, holding meetings with various regional and national government officials. Also, the First National Conference of Authorities and Personalities of Mapuche Origin was held April23-26 of this year. The Council of All the Lands declared this Conference "an important step for our people considering it has been nearly a century since 18 these Mapuche leaders were wrested from their positions following the loss of control over our lands. Now we are meeting once again. In the company of many international guests, including our Indigenous brothers from Argentina, Bolivia, and Canada, we analyzed a variety of issues bringing the event to a close with aNguillatun (Mapuche ceremony) at Cerro Nielol in the city of Temuco. 2,500 brothers and sisters attended the Nguillatun. AMeli Wuitralmapu (Meeting of the Four Corners of the Earth) was held on October 10 and 11 of this year. The objective of the Meli Wuitralmapu was to "promote activities rejecting the 500 years celebrations." According to a document produced by the Council of All the Lands, "aMeli Wuitralmapu is both the procedure for organizing and the form of organization which our ancestors used to analyze situations of importance to us as a people." Approximately 450 people participated in the Meli Wuitralmapu, including our Mapuche, Aymara, and Rapanui brothers, as well as many international guests. The plans for October 10 and 11 reflect the broad perspective held by the Mapuche organizations enabling them to carry out the many activities conducted thus far. The earlier mentioned document by the Council of All the Lands summed up the point of view held by these Mapuche organizations in the following manner: Today, after five centuries of invasion, the Mapuche people, along with many other Native Peoples, continue to exist. We are now emerging as a new movement, fighting for both immediate rights and needs, as well as a far-reaching, comprehensive politic which links our own ideological goals with those of other poor sectors of the population and questions the essence of the nation state concept embodied in the Latin American nations of today. As we approach 1992, a wide range of social and political sectors are coming together to celebrate the so-called "discovery" of America and the alleged "civilizing" process undertaken by Spanish colonialism. By participating in these celebrations and naming the celebration "The Meeting of Two Worlds," these sectors are attempting to deny the existence of the most massive attempt at genocide undertaken in the history of our nations. Following the formation of the nation states, we were forced to endure the process of internal colonization. Embodied in this process was the systematic denial of our existence as nations and the imposition of a different life-style as a result of the policies implemented by the descendents of Spanish colonialism. Nevertheless, Mapuches continue to exist as a people because of the strength and richness of our culture, passed on to us by our ancestors. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 400 Pehuenche Families Refuse to be Driven Off Lands by Lumber Company (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title 400 Pehuenche Families Refuse to be Driven Off Lands by Lumber Company (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (17-18).pdf https://www.abyayalanews.org/files/original/07ab8aeb8b8cdae5e98a5f67413ca214.pdf c42033e0b0891bb04c86f4819e43cbc2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (18).pdf PDF Text Text is a forced eviction, he fears that it will lead to a battle. On November 21, the Pehuenche residents blocked the, roads to the valley to stop the logging company from taking out truckloads of araucaria trees. Pehuenche leader Ricardo Melifiir stated that they have taken the action because the land and all that is on it, is still in dispute. The previous Wednesday, the Pehuenche saw twelve truckloads ofthe sacred trees being hauled off and have kept a permanent vigil since then. He reports that they are willing to block the roads indefinitely. The assistant to the government on Indigenous Issues of Governorship has accused the Communist Party of provoking false hopes of land recuperation among the Mapuches, inciting them to fight for their rights. (Chile) Since September 28, 1989, the National Commission of Mapuche Communities "500 Years for Our Identity and Autonomy" and the Council of the Lands (Aukin Wallmapu Ngulan) have been carrying out a campaign focusing on the "teachings of Mapuche ideology" in Chile. The Mapuche population in Chile comprises 10% of the nation's total number of inhabitants. Nevertheless, the newly installed government of Patricio Alwyn has demonstrated a blatant lack of sensitivity with regards to this significant sector of the population. Among the most recent affronts to the Mapuche population was the invitation to the King of Spain to visit the southern Chilean city of Valdivia as part of the 500 years "celebration of the discovery of America." Valdivia is located in the heart of Mapuche lands (the provinces of Valdivia, Malleco, Cautin, Osorno, Chiloe, Bio Bio, and Arauco have large Mapuche populations, which constitutes a majority of the province's total population). The invitation of the King of Spain to Valdivia was followed by an offer to make Chile the headquarters for the Ibero-American Conference scheduled for October, 1990, an action denounced by the Mapuche, Rapanui (of Easter Island), and the Aymara people in Chile. Despite these recent affronts by the Alwyn regime, and the democratic and human rights violations committed between 1973 and 1989 by the notorious Pinochet dictatorship, the Mapuches in Chile have both maintained and strengthened their organizations over the past few years, enabling them to successfully carry out many important activities. In November of 1989 the Mapuche people commemorated their Final Uprising, holding meetings with various regional and national government officials. Also, the First National Conference of Authorities and Personalities of Mapuche Origin was held April23-26 of this year. The Council of All the Lands declared this Conference "an important step for our people considering it has been nearly a century since 18 these Mapuche leaders were wrested from their positions following the loss of control over our lands. Now we are meeting once again. In the company of many international guests, including our Indigenous brothers from Argentina, Bolivia, and Canada, we analyzed a variety of issues bringing the event to a close with aNguillatun (Mapuche ceremony) at Cerro Nielol in the city of Temuco. 2,500 brothers and sisters attended the Nguillatun. AMeli Wuitralmapu (Meeting of the Four Corners of the Earth) was held on October 10 and 11 of this year. The objective of the Meli Wuitralmapu was to "promote activities rejecting the 500 years celebrations." According to a document produced by the Council of All the Lands, "aMeli Wuitralmapu is both the procedure for organizing and the form of organization which our ancestors used to analyze situations of importance to us as a people." Approximately 450 people participated in the Meli Wuitralmapu, including our Mapuche, Aymara, and Rapanui brothers, as well as many international guests. The plans for October 10 and 11 reflect the broad perspective held by the Mapuche organizations enabling them to carry out the many activities conducted thus far. The earlier mentioned document by the Council of All the Lands summed up the point of view held by these Mapuche organizations in the following manner: Today, after five centuries of invasion, the Mapuche people, along with many other Native Peoples, continue to exist. We are now emerging as a new movement, fighting for both immediate rights and needs, as well as a far-reaching, comprehensive politic which links our own ideological goals with those of other poor sectors of the population and questions the essence of the nation state concept embodied in the Latin American nations of today. As we approach 1992, a wide range of social and political sectors are coming together to celebrate the so-called "discovery" of America and the alleged "civilizing" process undertaken by Spanish colonialism. By participating in these celebrations and naming the celebration "The Meeting of Two Worlds," these sectors are attempting to deny the existence of the most massive attempt at genocide undertaken in the history of our nations. Following the formation of the nation states, we were forced to endure the process of internal colonization. Embodied in this process was the systematic denial of our existence as nations and the imposition of a different life-style as a result of the policies implemented by the descendents of Spanish colonialism. Nevertheless, Mapuches continue to exist as a people because of the strength and richness of our culture, passed on to us by our ancestors. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Kings Visit Protested (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Kings Visit Protested (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (18).pdf https://www.abyayalanews.org/files/original/4ad9297565914c14c0063d00b714b2d4.pdf c6a9949c08086251954560991f7ae46b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (19-20).pdf PDF Text Text • • 51 (Ecuador) One-hundred representatives of the nine Indigenous Nations of Ecuador met and decided to stage the "First Uprising of Indigenous Peoples" on June 4th. The uprising was a response to the Borja administration's treatment of Native peoples and their continuous disregard for agreements made, promising restraint regarding the exploitation of Indian lands by multinational corporations. The decision to call for an uprising was spearheaded by the Confederation of Indigenous Nations of Ecuador (CONAIE), the Confederation of IndianOrganizations of the Ecudorean Andes (ECUARUNARI), and the Confederation of Indian Organizations of the Ecuadorean Amazon (CONFENIAE) the umbrella organizations which includes all major Indian organizations in Ecuador. Collectively, these organizations represent approximately four million people. The decision was made in early June, in the town of Pujili, Cotopaxi Province. The uprising began with a sit-down occupation of the Santo Domingo Church in Quito by approximately 200 Indian people and their supporters from human rights organizations. Simultaneously, all major roadways were blocked in the Vol5 Nos3&4 Amazonian province of Napa. The uprising quickly spread throughout the nation as people proceded to congregate in massive protest demonstrations engulfing the nation's population centers. All major thoroughfares in Ecuador were blocked, and the situation was complicated by a general strike among farmworkers. At the start of the uprising, CONAIE declared "the history of our country is the history of 500 years of Indigenous resistance against colonialism, oppression, discrimination and neocolonialism. The Indigenous Uprising demonstrates the continuity of a struggle begun by Rumitahui, Tupac Amaru, and other leaders who fought to recover the lands belonging to our forefathers." Violent clashes between the military, police and Indian people took place in various parts of the country, leading to several casualties and the arrest and detainment of some leaders. According to ECUARUNARI, Oswaldo Paguay, one of their leaders was killed by the military in the Chimborazo Province. CONAIE demanded that the Borja government comply with the Sarayacu Agreement signed in June, 1989. The 16 point agreement in- 19 �eludes a demand for the return of stolen lands and that negotiatjons be held in good faith to solve existing land conflicts, the immediate halt to oil exploration and exploitation on Indian lands, the recognition of an Indigenous Nationality Law, which recognizes Ecuador as a plurinational state, and the immediate expulsion of the Summer Institute of Linguistics from Ecuador. Negotiations began on June 7th, when the demonstrators left the Quito church and the military released those they had arrested. The Archbishop of Quito, Antonio Gonzalez and Bishop Victor Corral of Riobamba mediated the talks between CONAIE and the government to put an end to the violence. President Borja ordered the military into the "conflict zone" while publicly accusing "irresponsible agitators of manipulating the Indigenous people, encouraging them to commit acts of violence which blocks the economic progress of Ecuador, as well as the arrival of food supplies to the cities." From November 9-15, police and paramilitary groups hired by local landowners, violently evicted Indian people from lands which historically are theirs in the Quechua communities of San Francisco de las Cajas, Huaycopungo, 1 de Mayo, and San Clemente. During the attack, Gaitana Farinango was killed and more than 40 men, women and children were wounded, homes were burned and gardens were destroyed. This act of violence was denounced by CONAIE, who then announced a break in the negotiations with the Ecuadorian government on November 19th, after five months of unsuccessful negotiations. In an open letter to President Rodrigo Borja, dated November 11th, CONAIE states that "the government is responible for the attacks on the Indigenous and campesino movements and we call on you the President to reflect on the dangerous consequences of permitting the paramilitary groups who work for the landowners, along with the complicity of police forces to carry out such attacks with impunity." After this, the government issued an order for the capture of Luis Macas, Vice President of CONAIE and eight other Indian leaders. Please send letters and telexesof concern to: President Rodrigo Borja Palacio Nacional Quito, ECUADOR Telex: 393-223-75 PREREP ED 20 SAliC Nevvsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Uprising in Ecuador! (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Uprising in Ecuador! (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (19-20).pdf https://www.abyayalanews.org/files/original/eb3120ca348e4824cebecd9b21623be5.pdf dd392e8c0507a3d2b0f674b0ed9edfec Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (21).pdf PDF Text Text 1 Indigenous The Continental Gathering "500 Years of Indian Resistance," with representatives from 120 Indian Nations, International and Fraternal organizations, met in Quito, Ecuador on July 17-20, i 990. The gathering was organized by the Confederation of Indian Nations of Ecuador (CONAIE), the Organization of Indian Nations of Colombia (ONIC) and SAIIC. The following is the Declaration from this gathering.To order the English translation of the conference resolutions, please send a five dollar contribution to SAIIC. The North, South and MesoAmerican conference participants declare before the world the following: We Indians of America have never abandonE)d our.· ··. . constant struggle against the conditions of opprE)S$iBP• discri!Tli~ nation and exploitation which were impose?uponw:;asl:Jire.su,lt of the European invasion of our ancestratwrritories. yobJuncturat':r~fledtion~tthe Our stuggle is not a mere memory of 500 years of oppressionw~i~hthe lf\W~dE,trs,Jrt complicity with the "democractic" gov€Jrf1rnel'lts<Bf our. countries, want to turn into events of jubilatio~ l:J;!Jd C€Jl~bratiop. Our struggle as Indian People, Nations~n~j\,!ationalitiE~sis based on our identity, which shall lead us tq ti'U~:Iib;~r~tiB{L WEI e.rfJ: • responding aggressively, and COQ'JI'J'\it?t.tr~~IVE)S, to. reject .thls_ •. "celebration." . •• . , The struggle of our i=l.?~pl$§~sa ··.·..·...a new q~ality in recent times. This struggle,i.s:JEI~~.isol!:lt~ .·•· .. ·.·· •. more organized. We are now complfJ:t~ly 9Phscious t~~t..our total . liberation can only be express~d through tne coi}lplete exerc1se of our self-determination. OurL!fiity is ~ased on this fundamental right. Our self-determination is not just a simple declarati\)rt is to say, the creation of a new nation. In this Gathering it has been clear that territorial rights are a fundamental demand of the Indigenous Peoples of the Americas. Based on these aforementioned reflections, the organizations united in the First ContinentaiGathering of Indigenous Peoples reaffirm: 1. Our emphatic rejection of the Quincentennial celebration, and the firm promise that we will turn that date into an occasion to strengthen our process of continental unity and struggle towards our liberation. ;z. Ratify our resolute political project of self-determi. · nationandol.lr.<'!utonomy, in the framework of nation states, under a new pop4larorder, with respect for whatever forms of organization each N?tion determines appropriate for their situation: ·· · '· ··. 3.· Affirm our decision to defend our culture, education, ~1'\dreligichasfub~arn~ntarto our identity as Peoples, reclaiming and maint~ini119 ~yro1111n forms of spiritual life and communal coexistence; in an intirilate relationship with our Mother · ..·· ,:: < ' :<· , Earth. 4. ,WeJ·eJe~the manipulation of organizations which are linked to the dominS;ntse~tors of society and have no Indigenous repre.se~latatian;)llbOusurp our name for (their own) imperialist interest~. ~ttl'lesatn!'~ime, we affirm our choice to ))tre.ngthen'o~to'Mn~r9?1'liz;a~ion~,,without excluding or isolating ourselves from pthej'popular struggles. 5. ·V\fare¢6gglzethE)>i~~ortant role that Indigenous women ple~.y iqthestrl.l9{ll~~ofour Peoples. We understand We must guarantee thE'/~~~esslary conditions that . • tile ne.cesslty to ~xpaqd women's participation in our organizapermit complete exercise of our sel!-?e.termination;a!ld thisib1' •· tiOiil) <'jrld:\Ne relaffi~J11 tliaHtis one struggle, men and women turn must be expressed as complete:autcmomyforour Peoples, togethe.r1 ln opr liberatil)h.process, and a key question in our Without Indian self-government and witnoutcontrol of our politlcal pre;ctiye.s. , territories, there can be no autonomy. · ·· . .. .,.·. . ·< > ~; we:Jndian Peoples consider it vital to defend and The achievement of this objective is a pnllclpal taskfbr cons~rv~ our natural resources, which right now are being Indian Peoples however, through our struggles we have learned attacked by transnational corporations. We are convinced that that our problems are not different, in many repects, from those this defense will be realized if it is Indian People who administer of other popular sectors. We are convinced that we must and control the territories where we live, according to our own march alongside the peasants, the workers, the marginalized principles of organization and communal life. sectors, together with intellectuals committed to our cause, in 7. We oppose national judicial structures which are order to destroy the dominant system of oppression and the result of the process of colonization and nee-colonization. construct a new society, pluralistic, democratic and humane, in We seek a New Social Order that embraces our traditional which peace is guaranteed. exercise of Common Law, an expression of our culture and The existing nation states of the Americas, their forms of organization. We demand that we be recognized as constitutions and fundamental laws are judicial/political expresPeoples under International Law, and that this recognition be sions that negate our socio-economic, cultural and political incorporated into the respective Nation States. rights. 8. We denounce the victimization of Indian People At this point in our struggle, one of our priorities is to through violence and persecution, which constitutes a flagrant demand a complete structural change which allows for the violation of human rights. We demand respect for our right to recognition of Indian people's rights to self-determination, and life, to land, to free organization and expression of our culture. the control of our territories through our own governments. At the same time we demand the release of our leaders who are held as political prisoners, an end to repression, and dro Our problems will not be resolved through the selfrestitution for the harms caused us. serving politics of governmental entities which seek integration and ethno-development. It is necessary to have an integral trasformation at the level of the state and national society; that Voi5Nos3&4 21 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Declaration of Quito (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Declaration of Quito (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (21).pdf https://www.abyayalanews.org/files/original/b3e784bf5a7e3c19feb62a3e7744e30f.pdf 0478db854414776dd5cf625be5aef041 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (22).pdf PDF Text Text I (Colombia) SAIIC learned from Amnesty International of the torture and killing of three leaders of the Arhuaco Indians from the Sierra Nevada of Santa Marta, Department of Magdalena. Luis Napoleon Torres, former governor and spiritual leader of the Arhuaco and mediator between the community and the Colombian authortities, was killed together with community leaders Angel Maria Torres and Hugues Chaparro in circumstances suggesting they may have been victims of extrajudicial execution. On November 28, the three set out from Valledupar, the capital of the Department of Cesar, on a bus going to Bogota. According to eye-witness reports, the bus was stopped near a town called Curumani in the south of Cesar by a group of heavily armed men wearing army uniforms, who forced the three men off the bus. On December 13, the bodies of Hugues Chaparro and Luis Napoleon Torres were found in an unmarked grave in Tomalinda, Cesar, showing signs of severe torture. The body of Angel Maria Torres was found on December 14, in El Paso, Cesar, also showing signs of torture. Members of the Arhuaco community and the National Indigenous Organization of Colombia (ONIC) have denounced the killings to the Procurator General, who has a human rights monitoring role in Colombia, and to other national authorities. In recent years human rights violations have occurred on an increasing scale in Colombia. Armed forces counter-insurgency operations have been progres- sively intensified to combat the country's guerrilla groups. In areas where guerrilla forces are active, the local civilian population is often perceived by the armed forces as potential collaborators and has, as a result, been subjected to arbitrary arrest, torture, "disappearance" and extrajudicial execution by army personnel and civilians working for them. Civic and community leaders, including leaders of Indigenous communities in areas where guerrilla forces are active, have been particular targets. The majority of abuses have been attributed by Colombian authorities to civilian "death squads" which it claims it is unable to control. However, independent investigations, including judicial enquiries, have concluded that many such groups operate under the command or with the support of the Colombian armed forces. We urge you to send letters that there be an immediate enquiry into their deaths, the public and results of which should be urging that all possible measures be taken to community leadprotect the lives of ers to ensure that to carry out their lawful activities. Send immediately to: Presidente Cesar Gaviria Presidente de Ia Republica Palacio de Narino Bogota, COlOMBIA Telegrams: Presidente Gaviria, Bogota, Colombia Telexes: 396 41224 CO • I I • Released Due to Urgent Response!! (Bolivia) On the 14th of November 1989, policemen arrested Felipe Quispe Huanca, union leader of the Federation of Campesinos Tupak Katari of La Paz. He was held for several months in the Public Prison of San Pedro in La Paz. The government accused Felipe of being the perpetrator of assaults with explosives against the central offices of two political parties. Felipe vehemently denies these charges, indicating that they are reprisals for his trade union activities among Indian communities. Felipe has worked extensively with Aymara Indian communities. He was arrested on his return from a gathering of 5,000 Indian people, honoring the famed Indian leader, Tupak Katari, killed for his resistance to the Conquistadors. Felipe was held prisoner for months without formal charges or a trial. SAIIC sent out an Urgent Action request in June of 1990 and Felipe Quispe Huanca was released in August. We would like to express our sincere appreciation to all those who responded to the Urgent Action. Please take the time to respond to as many of the Urgent Actions as you possibly can as they are often proven to be effective. 22 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Three Arhuaco Indian Leaders Murdered (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Three Arhuaco Indian Leaders Murdered (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (22).pdf https://www.abyayalanews.org/files/original/d1fbdcf6499a3509f5ed9b300c7949fd.pdf 0478db854414776dd5cf625be5aef041 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (22).pdf PDF Text Text I (Colombia) SAIIC learned from Amnesty International of the torture and killing of three leaders of the Arhuaco Indians from the Sierra Nevada of Santa Marta, Department of Magdalena. Luis Napoleon Torres, former governor and spiritual leader of the Arhuaco and mediator between the community and the Colombian authortities, was killed together with community leaders Angel Maria Torres and Hugues Chaparro in circumstances suggesting they may have been victims of extrajudicial execution. On November 28, the three set out from Valledupar, the capital of the Department of Cesar, on a bus going to Bogota. According to eye-witness reports, the bus was stopped near a town called Curumani in the south of Cesar by a group of heavily armed men wearing army uniforms, who forced the three men off the bus. On December 13, the bodies of Hugues Chaparro and Luis Napoleon Torres were found in an unmarked grave in Tomalinda, Cesar, showing signs of severe torture. The body of Angel Maria Torres was found on December 14, in El Paso, Cesar, also showing signs of torture. Members of the Arhuaco community and the National Indigenous Organization of Colombia (ONIC) have denounced the killings to the Procurator General, who has a human rights monitoring role in Colombia, and to other national authorities. In recent years human rights violations have occurred on an increasing scale in Colombia. Armed forces counter-insurgency operations have been progres- sively intensified to combat the country's guerrilla groups. In areas where guerrilla forces are active, the local civilian population is often perceived by the armed forces as potential collaborators and has, as a result, been subjected to arbitrary arrest, torture, "disappearance" and extrajudicial execution by army personnel and civilians working for them. Civic and community leaders, including leaders of Indigenous communities in areas where guerrilla forces are active, have been particular targets. The majority of abuses have been attributed by Colombian authorities to civilian "death squads" which it claims it is unable to control. However, independent investigations, including judicial enquiries, have concluded that many such groups operate under the command or with the support of the Colombian armed forces. We urge you to send letters that there be an immediate enquiry into their deaths, the public and results of which should be urging that all possible measures be taken to community leadprotect the lives of ers to ensure that to carry out their lawful activities. Send immediately to: Presidente Cesar Gaviria Presidente de Ia Republica Palacio de Narino Bogota, COlOMBIA Telegrams: Presidente Gaviria, Bogota, Colombia Telexes: 396 41224 CO • I I • Released Due to Urgent Response!! (Bolivia) On the 14th of November 1989, policemen arrested Felipe Quispe Huanca, union leader of the Federation of Campesinos Tupak Katari of La Paz. He was held for several months in the Public Prison of San Pedro in La Paz. The government accused Felipe of being the perpetrator of assaults with explosives against the central offices of two political parties. Felipe vehemently denies these charges, indicating that they are reprisals for his trade union activities among Indian communities. Felipe has worked extensively with Aymara Indian communities. He was arrested on his return from a gathering of 5,000 Indian people, honoring the famed Indian leader, Tupak Katari, killed for his resistance to the Conquistadors. Felipe was held prisoner for months without formal charges or a trial. SAIIC sent out an Urgent Action request in June of 1990 and Felipe Quispe Huanca was released in August. We would like to express our sincere appreciation to all those who responded to the Urgent Action. Please take the time to respond to as many of the Urgent Actions as you possibly can as they are often proven to be effective. 22 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Felipe Quispe Huanca Arrested!: released Due to Urgent Action Response!! (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Felipe Quispe Huanca Arrested!: released Due to Urgent Action Response!! (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (22).pdf https://www.abyayalanews.org/files/original/f4200995683fcadb30151060566a0d11.pdf 9e6a934485e2f98bd797dd0115c7b0bf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (23).pdf PDF Text Text I Integrating Traditional Forms of Organization, Modern Technology and Commerce (Bolivia) AIGACAA (Association of Llama and Alpaca Farmers of the High Andes) is an organization comprised of approximately 800 heads of households from ayllus (traditional Andean community structures) where the principal occupation is that of raising llamas and alpacas. AIGACAA has been functioning as an organization for over ten years. In June, Rene Pacasi, President of AIGACAA and Luis Ticona, the Administrator, were interviewed by SAIIC in Chuquiago, Kollasuyo (La Paz, Bolivia). They spoke of their successful experiences in community organizing. AIGACAA is organized in a manner corresponding with and helping to maintain the ayllu structure, which is the original form of organization in our communities. The ayllu structure continues to exist in most of what is now considered Bolivia. When speaking of the ayllu, we are referring to the territory occupied by the community and the natural resources controlled by the people of that community, such as the llamas and alpacas. · The ayllu has a particular form of leadership, the maximum authority of which is the jilacata. It is not easy to become a jilacata, it is a step-by-step procedure. The jilacata holds this position for one year and is not elected by the Western system of voting. A jilacata must demonstrate good moral conduct and leadership abilities within the ayllu and becomes the authority as a result of proving these qualities. In the process of organizing AIGACAA, we analyzed various organizational structures. We have found that the imported models are not effective. We took a careful look at our own Indigenous forms of organization, which take into account our particular economic situation. We wanted to strengthen the economy of the ayllu. One aspect of our workplan is to train members in methods to increase the production and quality of our animals. Since our organization is primarily concerned with livestock, we provide support by offering trainings to our members. We have an agreement with the University of Puno in Peru, which has been training many of our members as veterinary assistants and veterinarians. These scholarships require that these individuals return to their ayllus of origin to care for the animals of the community. AIGACAA also conducts literacy classes and craft workshops within communities. AIGACAA was successful in obtaining permission from the Bolivian Minister of Agriculture for the commercial use of llama and alpaca meat. This was an important victory for our organization. VoiS Nos3&4 Photo by Guillermo Delgado We collectively market the llama and alpaca wool which our members produce. Each head of household is paid in cash and trade for veterinary tools, medicines and syringes. We exchange the wool for objects of use to the members, because Bolivian currency is not used often within the ayllus. We use the trueque or barter system. The organization selects and processes the wool and is responsible for selling it to the weavers. We rent an industrial plant where we make yarn. One day, we would like to install a textile mill where the people who raise the llamas and alpacas will be processing the raw materials themselves. The present reality is such that the people providing natural resources and the people processing these materials are living in two different worlds. Rene Pacasi is from the ayllu Chacoya, in the Pacajes Province. Recalling that there used to be many more alpacas and llamas in his region, Rene states that, "They say that people who are strangers to the region are purchasing the llamas and alpacas at a very low price. They are hunting them, killing them and driving them to extinction. They say that is why so many of them have disappeared. Before the agrarian reform of 1952, we were united, not divided. We worked in the minka (traditonal work parties). After the agrarian reform, the land was divided and small land-holdings appeared. The distribution of land tore us apart. With the land parcelled out, each family could only raise a few animals. The minka is when families help each other out. I help them one day, and then they help me. We also have a ceremony for branding our animals and we will never lose this ceremony. We still do the challa, which is how we make offerings to Pachamama (Mother Earth). AIGACAA is helping us to rebuild our communities. You can contact AIGACAA at: Casma 6032 La Paz, BOLIVIA 23 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource AIGACAA: Integrating Traditional Forms of Organization, Modern Technology and Commerce (Andes) Type The nature or genre of the resource Thesis Language A language of the resource English Zotero Title AIGACAA: Integrating Traditional Forms of Organization, Modern Technology and Commerce (Andes) Item Type Thesis Attachment Title Vol. 5, Nos. 3 _ 4 (23).pdf https://www.abyayalanews.org/files/original/5ac922a0e9d1c28befc2c8ca71abab5b.pdf f192bda625fd5a5ba613f2f2c66ddebe Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (24-25).pdf PDF Text Text gs coca in their cheeks. With it they sang hymns of gods. They made a rebellious earth produce ni'le"!l~rprohibits it, these people will respond with the oca has been the object of debate since the Spanish invasion in the XVI century. It originated in Antisuyo, the rainforest region now considered part of Peru and Bolivia. From this region coca spread, thousands of years ago, to the Andean region. The discovery of pouches full of coca and packets of llijta (a lime mixture which is taken with the coca leaves) in gravesites ten centuries old, confirms assertions that coca use constitutes a long-standing tradition in the region. The use of coca was widespread by the time of the European invasion of the Americas and there were no known laws prohibiting its use. During the colonial era, when coca was identified by the dominant Spanish class as an essential factor in the rituals of Andean culture, it was perceived as an evil herb which needed to be eliminated in order to assure the salvation of the Indigenous people 's souls. Presently, attempts to prohibit the use and cultivation of coca are the consequence of the growing illicit use of cocaine, which has wrongly been identified with the coca leaf, from which it is derived. The opposition to the use of the coca leaf is based on the supposition that the coca leaf is a narcotic drug. There is no evidence of this whatsoever. Nevertheless this assumption has been used by the oligarchy in their efforts to repress Indigenous people. The view that the coca leaf is a narcotic drug from which Indigenous people must be protected, is a notion steeped in paternalism, viewing the Indian as incapable of making his /her own decisions. Such an attitude constitutes yet another attempt to destroy the structures and values of Andean culture and Westernize the Indigenous population. Coca is an essential component of the social web and human solidarity in the Andean world. It is used at ceremonies following strict social rules. Coca does not 24 produce harmful effects, nor the social decomposition associated with alcohol use in western social groups. With respect to social relationships, coca is used as an offering which signifies friendship and generosity. The act of sharing coca with other persons is a very important occurrence which seals the fraternal bonds of mutual trust among the participants. "When people care about each other, they invite each other to chew coca. First we chew it a little and thank each other; then we begin to chat" (Ataliano Perez). 'We women have always participated in these rituals. All of us women form a group to chew the coca and to make offerings to Pachamama (Mother Earth), along with the men, because this has been the custom since long ago" (Serafina Cusipoma). On the other hand there is no other remedy with as many nor as vast an array of uses and high efficacy as the coca leaf. In this respect, coca is one of the most outstanding components of popular medicine. It has become indispensable in sustaining the physical and emotional well-being of the Andean person. "Coca is used for just about every sickness. When the stomach hurts, we make a coca leaf tea. It is also used for cramping and swelling. It is very effective in warding off the cold and for curing snake bites. Pregnant women benefit from coca. When it is applied to a wound, the blood stops flowing immediately." (Ines Limachi, Macedonio Mendes, Demetrio Verduguez) Studies of the chemical composition of the leaf have demonstrated that it contains significant quantities of vitamins A, Bl, B2, and C, as well as iron and calcium. All of these vitamins and minerals are necessary to maintaining a healthy diet. In high Andean regions, vegetables and fresh fruits are scarce, making coca's contribution to the diet all the more important. Thus, it can be concluded that the factors which have motivated the prohibition of coca over the past five centuries are not due to problems existing in SAIIC Newsletter �the Andean culture. Nevertheless, the conflict with western culture has triggered the prohibition of coca, a measure reflecting the interests of the dominant classes and certainly not those of the Andean peoples. Coca has been used in the Andes for about 4,000 years, despite continuous reprisals against those engaged in coca use and cultivation during the last 500 years. Those who support the abolition of the coca leaf, view themselves as saviors of the Andean inhabitants. The reality is that they are attempting to free themselves of a particularly western problem: cocaine addiction. This assumes that the Indian is a defenseless child, needing protection from himself. Once again, "integration" without respect for Indian culture is the goal. In fact, this is an effort to destroy the Indigenous culture under the pretext of "progress" and "civilization" in a manner similar to that of five centuries ago, when deep cultural values differing from those of the invading civilization, were ruthlessly attacked in the name of Christianity. The cross has now been replaced by the banner of progress, development and the "war on drugs." This latest assault constitutes one of the worst cultural aggressions in history and has been carried out consciously, without even the excuse of ignorance used retrospectively by the Spanish to disguise the crimes surrounding their invasion. In 1962 the Geneva Convention resolved to eradicate coca cultivation within the next 25 years. This resolution is a violation of the right to free choice of entire peoples and cultures. Furthermore, since this resolution was passed, nothing has been added to the body of knowledge about coca which indicates that the manner in which it has been utilized by the Andean people is damaging to their health and would warrant such radical, unjust, repressive and farreaching legislation. However, in the same way that a culture cannot be altered by the simple passage of a repressive law, the signing of a decree and the implementation of eradication plans which ignore the reality of the Andean people will not be successful in terminating coca use in the Andes. We should ask ourselves seriously if the utopic goal of eliminating drug addiction in the United States justifies cultural aggression against the Andean people. The question should also be asked as to whether eliminating coca in the Andes is going to resolve the problem or simply motivate the international drug traffickers to switch to some other drug, equally desirable to the nation's youth in their quest to escape reality. Meanwhile, the Andean people will be left, having born the brunt of brutal physical and cultural assault on their population. Ralph Bolton from the Anthropological Institute of the University of Trondheim stated back in 1979: international agencies which favor this line of action in combating the drug problem in the United States and Europe. These agencies do not take into account the rights of millions of Indigenous people in the Andes for whom the coca leaf is a sacred and integral part of their daily lives. The decisions adopted by politicians and bureaucrats of diverse nationalities, attempting to ban the use of coca, are a violation of the basic rights of the Quechua and Aymara peoples who wish to maintain their cultures, practice their religions, conserve their identities, and protect their health; that is to say, exercise their right to biological and cultural survival. The coca eradication program, judged by its effects, is a form of ethnocide. (Bolton, R.,1979) Recently, the U.S. has launched an international campaign targeting drug trafficking and focusing on the media in order to influence the public and promote the dominant culture's ideology. This campaign seeks to pressure the producer nations. Military actions have been launched in these countries under the pretext of combating the drug problem. Such was the case in Bolivia in 1986 when the U.S. occupied the nation in an operation dubbed BOL-USA. At present the U.S. has installed military bases in the Peruvian jungle using the same pretext. The true goal of these activities, however, is to establish strategic control zones in areas considered "low-intensity conflict'' zones, as well as in those regions where U.S. interests face imminent danger. In February of 1990, the governments of Bolivia, Colombia, Peru and the U.S met in Cartagena, Colombia, to organize a plan of action against the narcotrafficking industry. While the U.S. insists on "militarization," the coca producing nations have attempted to establish a more integrated development plan. Indian people have been noticeably absent from all of these discussions. Nevertheless, there is no evidence today of a reduction in coca producing activities. Similarly, drug trafficking has continued unabated, and the drug traffickers have not been prosecuted. Since the U.S Drug Enforcement Agency (DEA) began operating in Bolivia, the area under cultivation for coca has multiplied a minimum of three times. Likewise, drug trafficking operations now involve capital over five times superior to that of pre-DEA operations in Bolivia. Considering these results, it would appear that the actual mission of this agency is the exact opposite of that which it claims to be. Foreign pressure on the Andean governments to declare the use and production of coca leaves illegal, has intensified lately. These pressures are the result of measures taken by the North American and VoiS Nos3&4 25 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Coca: Symbol of 500 Years of Resistance in the Andes: The Sacred Leaf and the "War on Drugs" Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Coca: Symbol of 500 Years of Resistance in the Andes: The Sacred Leaf and the "War on Drugs" Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (24-25).pdf