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Title A name given to the resource Vol. 6, No. 3.pdf PDF Text Text SOUTH AND MESO AMERICAN INDIAN INFORMATION CENTER Newsletter AMAZON Vo/6 No 3, Spring & Summer 7992 INDIANS DEMAND TO BE HEARD �~"' = I ~ ' "" - ~ ~ ~"" •· • ~ 0 = • I • I • I s ntents AMAZON March from Pastaza to Quito (Ecuador) ................... 4 Sacha Yachana Research Center (Ecuador) .............. 8 Military Reserves on Indian Lands (Brazil) ................. 9 Spreading Venereal Diseases (Brazil) ....................... 9 Interview with President of ONIC (Colombia) ............ 10 SAUC Coordinator: Nilo Cayuqueo Coordinator Assistants: Eva Aguilar Veilleux -Jim Freeman Development Coordinator: Karl Guevara Erb Accounting: Quipus Radio Program Coordinator: Carlos Maibeth Design & Typesetting: El Andar Publications SOUTHERN CONE · The Mataco Face Cholera Outbreak (Argentina) ....... 14 500 Years of Epidemics (Argentina) ........................ 15 letter from PIRCA (Argentina) .................................. 15 Pehuenche lands Still Not Secured (Chile) ................ 16 Mapuche Protest Forced Eviction (Chile) ................... 17 Mapuches living under Ozone Hole (Chile) .............. 17 ANDES Indian and Campesino Leaders Meet (Bolivia) ........... 18 Drought Forces Aymara to Migrate (Bolivia) .............. 19 Indigenous Help Draft Constitution (Colombia) ......... 20 MESO AMERICA CONIC Meeting in Kuna Yolo (Panama) .................. 22 Police Raid Indian Cooperative (EI Salvador) ............ 24 Dangerous Agricultural Reforms (Mexico) ................. 25 Indians Violently Evicted in Palenque (Mexico) .......... 26 Logging Deal Blocked (Honduras) ............................ 27 Proposal to Create Biosphere (Honduras) ................. 28 SAIIC Board of Directors Gina Pacaldo (San Carlos Apache/ Chicana),Nilo Cayuqueo (MapucheArgentinaL Carlos Maibeth (MiskitoNicaraguaL Wara Alderete (CalchaquiArgentinaL Xihuanel Huerta (ChicanlndiaL Guillermo Delgado (Quechua-Bolivia), Lucilene Whitesell (Amazonia Native-Brasil) The SAIIC Newsletter (ISSN 1056-5876) is published 2-4 times per year and available for an annual $15 personal membership, $25 for an organizational membership, or $ at certain newstands. For membership, you will also receive Urgent Actions bulletins. We would like to thank the following people and organizations for their generous assistance and donations to SAIIC. NORTH AMERICA Inuit win Back Territorry (Canada) ........................... 29 INDIAN WOMEN Interview with Carmen Pereira (Bolivia) .................... 30 CONFERENCES ••••••••••••••••••••••••••••••••••••••••••••• 32 Indigenous People's Alliance ................................... 23 Second CONIC Meeting ........................................ 23 OTHER NEWS Letter to the Pope ................................................... 34 Indigenous leaders Sign Paris Declaration ................ 34 UNCED ................................................................ 35 Available ltems ....................................... Back Page Mail: PO Box 28703 Oakland, California 94604 Office: 1212 Broadway, #830 Oakland, California 94612 Phone: (51 OJ 834-4263 Fax: (51 0)-834-4264 Peacenet E-mail: saiic@igc.org A Central Place, Peter Veilleux, Juan Aulestia (Oxfam), Jeffrey Bronfman, Karima Cammell, Theodore Downing, Dianne Engleke, Ethnic News Watch, Fellowship of Reconciliation,W. H. Carol Ferry, Howard Frederick, Abby Friedman, Dan Greenwood, Rick Hamouris, lncomindios, David Lauer, Andrew Mutter, Sergio Montano, Alfonso Palmas, Robert Patton, Joe Quigley, Rainforest Action Network, Julie Rogers, Judy Wells. Thanks to the following foundations for their generous support: The John D. & Catherine T. MacArthur Foundation, General Service Foundation, Tides Foundation, Funding Exchange, Seventh Generation Fund, Agricultural Mission, United Church of Christ, Peace Development Fund, Vanguard Foundation, Oneway Trust, Highlander Center-Environment and Democracy Campaign, Compu Mentor, Damien Foundation. �Since the publication of our previous SAIIC Newsletter, Indigenous unity and continental organizing continues to be a subject of dynamic discussion. More Indigenous peoples have been contacted, and we have witnessed encounters with younger leaders, men and women, who continue to take political responsabilities within Indian communities. This year's meetings have resulted in strengthening ties among Indigenous peoples. They have helped to clarify our positions within the larger spectrum of societies, and international organizations. The Indigenous perspective is contributing to promote a process of mental decolonization, and is opening spaces of dialogue unknown before. Demands Printed on Recycled Paper PRINTED WITH SOY INK �@~@ 0 @ E We come to speak in the name of all In l:he last three years l:he Ecuadorian Pastaza Province, to demand that the Indian the lives ofthe jungle, especiallyfor those government has been intensifying l:he explo- voices be heard. which are disappearing. ration and exploitation ofl:he natural resources The marchers called on the government They are the water spirits: the Yacurunas. They are the jungle spirits: the Sacharunas. They are the fertility spirits. They are the sowing spirits. They are the harvesting spirits. They are the gods of abundance. Allpamanda! Causaimanda! Jatarishum! (For land! For life! We all rise up!) - from a flyer distributed by the marchers 4 in l:heAmazonregion, especially in l:he Pastaza Province, homeland of l:he Quichua, Shiwiar and Achuar Indians. As a way to defend their territory the Indian People, led by OPlP, have been trying to persuade the government and oil companies to recognize I:ndian·territories and conduct rational exploitation of the resources in these territories. After exhausting l:he possibility of a negotiated settlement, l:he Indians felt their only recourse was to march on the capitol. ThusonApril21, 199210,000marchers arrived in Quito,ledby2,000Indiansfrom the to legally recognize their territories, andreform the National Constitution to protect the different nationalities and cultures ofEcuador. The Indians are demanding control over the largest remaining Amazon rainforest lands. Under very heavy military guard, the government ofPresidentRodrigo Borja partially met their demands by officially recognizing over two and a half million of the almost five million acres of lands they occupy. The government also called for a special session of Congress to review Indigenous Peoples' demand for constitutional reform. SAIIC Newsletter �Woman with bouquet at the march The Amazon march was coordinated by the Organization of Indigenous People of Pastaza (OPIP) as a response to nearly three years of fruitless dialogue between the government and the national Indian federations, culminating in the government's refusal to legalize the Indian territories and its acquieslcence to pressure from trans-national oil, timber, mining and tourism industries to exploit the Amazon rainforest TheQuichua, Shiwiar,ZaparoandAchuar marchers were following in the footsteps of their ancestors. Ninety years ago, led by the legendary chiefPalati, leaders of these groups marched from their communities in Pastaza to the capitol of Quito to meet with the government over the rights to the territory which they have occupied for a millennium. The leaders returned to their communities with a title to all the lands of the Pastaza Province. This title to seven-million ac1-es was buried and forgotten when the chief died. On April 23, President Borja warmly greeted and thanked the Indians for their courage and agreed to negotiate the first of their demands of the legalization of their traditional territories. Despite the warm welcome and promises, the peaceful marchers were met by a massive contingent of police and military in riot gear and army tanks. TitoMerino, the communications coordinator of OPIP commented wryly that he did not realize that Ecuador was at war. Vol 6 Num 3 One hundred of the Indian leaders were allowed to pass through the military blockade to present their demands to President Borja. Indian leaders, from Luis Macas, the President of the National Indian Confederation of Ecuador (CONAIE), to a traditional midwife urging the President to legally recognize Indian rights. The negotiations with the Indian People of Pastaza reached a deadlock over the government's refusal to legally recognize Indian territory which falls within a 25 by 120 mile swath of land along the Peruvian border. The main force blocking the legalization of these lands is the Ecuadorian Institute for Agrarian Reform and Colonization (IERAC). IERAC claims that this border area is necessary for "national security" and has re- Ecuadorian March cently begun a campaign to colonize the region under a program known as "Living bor- ders." Citing the loss of nearly half its territory to Peru this century, the Ecuadorian government claims it is encouraging development along its borders to prevent further incursions. The Indigenous Peoples of Pastaza are not asking for areas already colonized, but only land which they currently use. Close to 35 percent of the Pastaza Indian communities are located within the border region slated for colonization. They are demanding that this security zone be reduced considerably. On May 13th, the Borja administration formally handed over title to over one-half of the Indian-occupied lands. The Indians claim that all of their territory must be legalized and that these lands be contiguous so as not to separate communities of the same nation. Instead, the government is recognizing 19 separate blocks of lands as the properties of individual communities. The military charges that the Indians are attempting to divide the country by claiming their "nation-hood." CONAIE disagrees. "In noway arewecallingfordissolutionoftheEcuadorianState. We only want our country to legally ll. recognize the fact that we Ecua~ dorians are made up of different o nations and cultures," stated one '5 member of CONAIE. .c ll. The Indians suspect that oil interests are at the root of the government's reluctance to formally recognize all their territory. PetroEcuador, the pow- 5 �in a town after the march erful branch of the Ecuadorian government which oversees oil concessions to trans-national oil companies, announced the day before the marchers arrived in Quito that the US based oil company, ARCO, had discovered a huge reserve of oil within the territories being claimed by the marchers. OPIP organized the march to prevent the ecological and cultural devastation which they witnessed in the Northern and Southern Ecuadorian Amazon regions. Due mostly to oil development, Ecuador has the highest deforestation rate of any South American country. The Pastaza province contains the largest remaining pristine rainforest in Ecuador. Since Ecuador's oil boom began in the early 1970s, over twelve million acres of Amazon rainforest have been turned over to trans-national oil corporations. Millions of gallons of oil and toxic waste by-products have been spilled or dumped into the rainforest, contaminating the soil, air and water. Oil development has brought deforestation, colonization, militarization, prostitution, alcoholism, violence, poverty, malnutrition and disease to the Indigenous Peoples. ''They treat it [the Amazon] like a box full of resources," says Tito Merino on the government's attitude toward the Amazon, "They tum it upside down and shake it out and leave nothing for those who live there." "We marched along with the men to Quito to demand the recognition of our ancestral territories," said Patricia Gualinga, a Quichu women from the Sarayacu commu- 6 nity. "The women in Amazonia are fighting of Pastaza is calling on the government to together to defend our people from the oil change Article I of the Constitution to read, companies' threats to our territories. The oil ''Ecuador is a pluri-national, sovereign, indecompanies come in and they bring disruptive pendent, democratic and unified state which ideas. They are trying to change the way our recognizes, protects and respects cultural dimen act One example is that they are trying to versity." prostitute our women. So, we have to be Most South American countries have strong. Some women get pregnant This is either reformed or are in the process of revery bad for the community. The women feel forming their constitutions to recognize and protect the rights of Indigenous People. Howembarrassed, and they move to the cities." Along with their demands, OPIP pre- ever, the popular concept in Ecuador is still sented a natural resource management plan in that Indians belong to the past, part of what is which they explained their traditional, non- known as "folklore," to be commercially exdestructive use of the forest, "not only for ploited. short-term benefit, but for the benefit of the In an attempt to contrive a single and children of our grandchildren." uniform cultural identity, the government has The concept of indigenous territoriality been actively promoting the "integration" and is a fairly new one for the Ecuadorians. The "civilization" of Indian people since its foronly lands currently recognized as Indian mation in 1830. This strategy has led to the territories in the country are those occupied by social, economic, and political exclusion or the Huaorani -also located inPastaza -and exploitation of Indian people who comprise the Awa on the Colombian border. These 40-45% of the total population of Ecuador. After three weeks of camping in a public territories were legalized in the 1980s due to international pressure placed on the govern- park in Quito, the Indians left with less than ment Over the last decade, environmental they came for. They gained the titles to little and human rights activists have become in- more than one-half of the lands they use and creasingly aware that territorial rights are nec- Congress called a special session in June to essary for the survival of Indigenous Peoples review the Indians' demand for constitutional reform. Another important achievement was and for the protection of rainforests. OPIP now wants to extend these territo- winning the hearts of the Ecuadorian people. ries to include the rest of the Pastaza Indian Long thought of as "invisible savages," the lands. They claim that territorial rights are Indians are now recognized as courageous necessary in order to guarantee the survival of and articulate people. The marchers met in Puyo, the capitol of their cultures and their communities. The Organization of Indigenous People Pastaza, on April lOth, many of them having IIC Newsletter �l E F After one hundred years, the first reunion of the Mapuche nation took place in Neuquen, Argentina. Over a hundred lonkos, spiritual leaders of Nagmapu, Chile, and over 200 traditional leaders of different communities in Argentina met to analyze the situation of marginalization and oppression that the national states of Chile and Argentina are imposing on the Mapuche people. They also reaffirmed their historical rights of existence as a nation, the rights to exercise their traditional law and speak their own language, and walked and canoed there from their communities 150 miles away on the Peruvian border. Men, women and children nervously set out from Puyo on the 11th mthe pouring min, holding leaves and plastic over their heads to keep dry. When they entered a community, throngs of people met them, offering donations and support. On their fourth day out, they were greeted by musicians and a fiesta mthe Indian village of Salasaca. The community had built bamboo huts m thecenteroftown forthemarchers to rest The "Salasacas" opened all public facilities to them and greeted them with speeches of solidarity. Over one-half of the marchers' enormous needs for firewood, food, drink, blankets, clothing, shelter and medicine were met by donations from communities along their route. In a press release, the Indians stated, "Our historic walk has defmitively changed the relations between Indian people and the white/mestizo society: the demonstrations of solidarity with our objectives are a clear sign that it is possible for us to live side-by-side, respectful of unity within our diversity." Many of the marchers came down with severe colds and were treated by one of the doctors and/or shamans accompanying the march. The people of the Pastaza rainforest are accustomed to a very warm climate at near sea-level. During the march, they had to climb to altitudes of up to 14,000 feet where the nights were sometimes below freezing. In reaction to the gala jubilee celebra- Vol6 3 E p E agreed on the creation of a Mapuche flag. reunion ended with a ceremony with participation of more than a thousand people. A complete report will be published in the next SAIIC newsletter. Also for more information write to: NehuenMapu Barrio Islas Maluinas Batilana 315, Neuquen, Argentina tions being planned by governments and corporate interests throughout the Americas and Europe to mark the 500years since Columbus began the process of colonization of Indian lands, leaders of the march declared, "Now is the time for de-colonization, the time to recognize our rich cultures and build a new Ecuador." 7 �The Sacha Yachana Research Center (CISAY) was created in February 1992 as the scientific arm of the Organization of Indigenous Peoples of Pastaza (OPIP). It was established to advise OPIP and its member communities and associations on issues related to the management and conservation ofecosystems in the indigenous peoples' territories ofPastaza. The goals of CISAY are: 0 To conduct studies of indigenous peoples' territories and their natural and managed ecosystems 0 To research cultural and ecologically sound socio-economic development plans for Indigenous communities 0 To evaluate governmental and nongovernmental organizations' economic development projects for Pastaza that affect indigenous peoples' territories. 0 To evaluate governmental and NGO scientific projects within Pastaza's indigenous peoples' territories. o To develop guidelines for scientific research, socio-economic development, resource extraction, and conservation within indigenous peoples' territories in Pastaza. CISAY' s finances and management are independent from OPIP. However, CISAY is accountable to the policies emanating from OPIP's congresses and assemblies. A diagram of QSAY's internal organization rollows. CRITERIA FOR THE SELECTION OF CANDIDATES FOR CISAY'S SCIENTIFIC TEAM 1. A workshop for team pre-candidates will take place in Puyo in May 1992. The theme of the workshop will be: natural resources and environment, traditional Quichua knowledge, environmental policy. 2. Candidates will be chosen because they are: bilingual (Quichua/Spanish); at least high school graduates; inclined to work 8 on environmental issues; and, experienced in community activities and organizations. 3. Team members will be chosen among those who have: good training, a commitment and understanding of indigenous and environmental issues, understanding of the national mestizo/creole society and the other ethnic groups of Ecuador, and also on the basis that they exercise their traditional and cultural practices. Currently, CISAY is formed by Leonardo Viteri, Director; Alfredo Vargas, Hydraulic Engineer; Wilfrido Aragon, Zootechnist; Olga Pineda, Research Assistant; Maritza Toala, Secretary; and Ricardo Grefa, Cartographer. THE ORGANIZATION OF INDIGENOUS PEOPLES OF PASTAZA (OPIP) OPIP was established in 1978 by the Quichua, Achuar, Shiwiar, and Zaparo peoples of Pastaza. It is formed by 148 communities with a population of nearly 20,000 people. The grass-roots members of OPIP are organized in centers (settlements); and associations (groups of centers). The frrst authority of OPIP is the Congress which meets every three years with delegations from each community. Additionally, there are annual assemblies and ordinary bi-annual assemblies. OPIP also has a board ofdirectors elected by the Congress which are: President, Vice President; Director of Promotion and Organization; Director of Territories and Natural Resources; Director of Education, Science and Technology; Director of Community Health; Director of Community Development; and Director of Women in Development. The goals of OPIP are: 1. To promote the unity and develop the organization of the peoples of Pastaza. 2. To obtain land rights to our ancestral territories from the government of Ecuador. 3. To develop policies for conservation and sustainable management of natural resources on our territories, for the benefit of indigenous people and for the rest of humankind. SAIIC Newsletter �Brasil IL The Brazilian military controls 25 million acres of land in the Amazon. Presidential decress have alloted and reserved 36 areas for the armed forces. According to Angelo Pansa, · an Italian priest who is a member of the International Tribunal for the Rights of the People and who is also active in CIMI (Indigenous Council of Missionaries) there are 6 areas that trancede Indigenous lands, totally or partially. In the southern part of the state of Para, where 2,600 Indians live, the military holds 16 million acres, an area twice the size of the Kayap6 Indian reserve. The majority of the land reserved for the military is devoted to the establishment of living quarters, the stationing ofbatuilions and border platoons as well as for military training in areas that are remote and sparsely populated. Source: Jornal do Comercio, 2111192 (via alternex) OLD-MI SPRE Dl TO I Indigenous women and young girls in the Amazon have been contracting venereal diseases from gold miners and soldiers. According to CIMI (Indigenous Missionary Council) and Indigenous leaders from Para,Amazonas and Acre, many of them, lured to the cities, end up in brothels and in the trafficking of babies throughout the Amazon. "Prostitution among indigenous girls is alarming. Indigenous women come to the city and don't have job qualifications, so selling their bodies becomes the only alternative", said Antonio Apurina, Coordinator of UNI-Acre (The Union of Indigenous People in Acre). Anthropologist Antonio Maria de Souza confrrms that soldiers have been known to gang rape Indian women in the city of Sao Gabriel da Cachoeira, on the border of Brazil and Colombia, in the state of Amazonas. Source: Folha de Siio Paulo, 2110192 (via alternex) 6 Num 3 9 �I SAllC: What region do you come from and who do you represent? AP: My name is Alfonso Palmas, I come from the department of Tolima from the interior of the country, and represent ONIC (Organization of Indigenous Nationalities of Colombian), of which I have been the president since June, 1990. SAllC: What is the role of ONIC? AP: Our role is to train, orient and promote organization in the indigenous communities, because we believe that it is the indigenous peoples who must look for solutions to our own problems. ONIC promotes programs, we like to promote inter-ethnic relations among the different ethnic groups in the country and with those in other countries. SAllC: What is the indigenous population of Colombia, and how many groups are there? AP: There are about 100 indigenous groups, and we speak more than 80 languages and are located all over the country. SAHC: How would you describe the situation of the indigenous communities in Colombia? AP: Up to this moment the wave of violence against indigenous peoples continues in Colombia: very often the leaders are persecuted and even assassinated. We continue to face colonization of traditional lands- that is indigenous lands are still being taken - 10 Alfonso Palma, center, describing the situation in Colombia at the SAIIC office with representatives of the Tommtzin land Institute and Bay Area Indian Alliance the drug problem, guerrilla organizations ... all these groups have lack of respect for the indigenous communities. In addition, a major problem is that of communication, there is no permanent communication. We have no means to communicate among ourselves, much less with indigenous communities of other countries. The state does not provide us with anything, in fact the government has sponsored division among us by creating organizations similar to, but self-sufficient from those of the indigenous peoples. Therefore we cannot analyze or understand other communities problems, nor can we be updated on issues which involve us, or evaluate the actual national situation. Another problem is the exploitation of natural resources by foreign and even national companies. They never consult with the in- digenous communities and their acts only bring more problems for us. First of all, the cultural clash. Then, contamination of all living creatures and plants, and death of our people. Also, we have land but no means to produce, and if we do produce then the production goes through an intermediary and this person retains all the profit, leaving the indigenous with little or almost nothing. SAllC: Can you tell us about the massacre of Dec. 16 and what ONIC does in such cases? AP: In Colombia there are, legally speaking, "indigenous reservations", these cannot be sold nor rented (leased), and they are imprescriptible; that is the indigenous communities can claim them whenever they want. In this case there are many territories SAUC Newsletter �with colonial titles that belong to the indigenous communities, but the fanners, ranchers, and landowners, and production companies have kicked out indigenous communities by violent means, and this is what has happened in Colombia. In the case of the massacre, the killing took place in the department of Cauca in the PAES territory, where they had been reclaiming their land from the government for four years. However, this land has been invaded by big landowners who form large groups and send them to kill the indigenous. In this case, the indigenous had communicated to the government about their claims, however, the State did not answer, therefore the massacre took place. In these cases, ONIC, f:rrst of all issues denunciations at the national and international levels. We've denounced this and many otherproblems which are unknown totheinternationalcommunity.Forexample, the massacre of December last year, where five compafieros were burned alive by narcotraffickers. We denounce all of this violence against indigenous peoples. Last year ONIC met with the Government Ministry, and the senators and we demanded that the state respond to all of these acts of terror and what the State was doing to investigate. Until now, all we know is that there is an investigative commission and that there is a negotiation being carried with the institute oflandreform. However, we are pessimistic about these type of investigations because our experience is that such investigations do not bring any results, as occurred with the indigenous peoples of the Aruaco community, where the armed forces and even government people were involved, and nothing was ever done. In that case, more than 20 compafieros were assassinated. SAllC: What are the activities of ONIC planned for 1992? AP: At the local level, we are working with the organizations in the interior of the indigenous communities. Weare working with students, professors, the popular sectors, blacks, environmentalists and other people who see in the campaign a positive aspect, that it is important toreflectandcultivate our magnificent and rich culture, also that we evaluate and reflect what these 500 years have meant for our culture. Also in the Vol 6 Num 3 proposals for the Constitution we have to make clear that Colombia is a multi-ethnic pluricultural country, and we have to work closely with other indigenous peoples who are working on the campaign, who have similar and different problems, so that we can create bonds of fraternity and unity among indigenous and non-indigenous peoples. SAllC: There were 3 indigenous representativeselectedtothecongressofthecountry. Who are they? What are their proposals to the national Constitution? AP: Compafiero Gabriel Muyuy, representing ONIC, and Anatolio Quira of the Social Indigenous Alliance and Floro Alberto of the Autoridades Indigenas de Colombia. They represent different indigenous sectors, however we are trying to work in unity and present our proposals together. In addition, we believe that by having our own representatives we can have a voice; we are open to work with other people and like that other sectors of the society of Colombia work with us in problems which affect not only the indigenous peoples but all Colombians. Concerning the issues of the national Assembly, we have obtained that in the constitution it be stated that Colombia is a pluricultural state; the harmony of many cultures is declared; the issue that the state must protect our nationalidentity, that is our customs, traditions, language, all that makes us different. We have now achieved the recognition of our languages in our territories, that education be bilingual. We have about 40 groups who live near the border with other countries and the governments do not understand that for indigenous peoples there are no borders. So now they have double nationality. Another achievement is the recognition of ownership of our territories. Right now there is a discussion with the government because the government does not want to recognize territories traditionally occupied, which are large extensions. They want to recognize only the reservations; now we will struggle for the recognition of traditionallands, reservations. For this we are proposing a plan to the government so that we do not have foreigners coming to our communities and plan our development, but instead that this planning be left to us, once 11 �we're trained. Another important aspect is that of juri~diction; that is each community has its own form of sanction and imposition of penalties. We will try to fix this according to the national system. Now this is considered. Another issue is that in relation to the natural resources, its exploitation must be consulted with the indigenous peoples. For this we are hoping to write a guide, rules from all indigenous Peoples communities, that will be followed, because even if there are already laws they do not represent our view, nor are they followed. However we must organize within the communities, so that we can face the problems and present plans. For this we are planning a meeting for December 1992 to discuss the problems we have, how will we participate politically speaking. INCORA is the institute in charge of handling land issues, conflicts; there are large extensions which have been traditionally occupied by the indigenous peoples who have always lived there and have no titles for it They are called "traditionally occupied". The reservations are where INCORA has handled titles, but this sort of land is not defined yet. SAllC: If you could realize anything in the world, this year of 1992, what is the outcome you would hope for? AP: At our level it will be that the Constitution serve our interests and not those of a few people, as has happened historically. We want to retain our cultures. We hope to unify at the continental level. We want to avoid past mistakes and work towards understanding among different communities; we are not going to celebrate the genocide, we want to analyze the past so that we can work for the future. We want to make demands on the UN since 1993 has been declared the year of indigenous peoples. We want a strong United Nations (UN) presence so that human rights violations be watched carefully and that something more than just condemnations be made. We want protection. SAllC: What role do you see the government playing in this multi-ethnic and pluricultural state? 12 AP: I believe that the government should facilitate changes. They are not only indigenous peoples but blacks and other groups; the government should protect the culture and promote overall cultural development. SAllC: What do you say to the Crioles, Campesino people who are afraid of losing land while indigenous peoples recuperate their lands? AP: First of all, we are not claiming land which is not ours. Our claims are over lands which we have been on for hundreds of years; therefore we believe that if there are cases where there are Campesinos who have come to our land due to many problems, we demand the government carry out an integral agrarian reform, that they be relocated to lands where there are no indigenous communities, and to lands where they can survive and develop economically. SAllC: What ONIC is doing about education? AP: We are talking to the government We are participating in certain areas of education, such as health and agriculture. We believe that the state should provide access to education for indigenous peoples because it is only in this form that we can become independent and govern ourselves. SAllC: Can you comment on the continental struggle against 500 years ofcolonization? AP: By being here and after exchanging views and talks with other people, I acknowledged the we the indigenous peoples all through the continent face the same problems such as land recognition, development, etc .. We must acknowledge how can we unify and defend ourselves as communities. First of all, indigenous peoples' lands must be recognized. Secondly, thestatemustrespect cultures, different cultures from those which were brought to Latin America by the Europeans. Therefore we must communicate and join together in order to demand this from states and from the UN. We need to develop a means of communication. We need to know the problems of our brothers and sisters in other countries. In reference to SAIIC Newsletter �the campaign, we must develop the campaign in an autonomous form that is because the situation, even if it similar, is also unique in each country. We do have commonalities. We have' to negate these state celebrations and come up with specific proposals, because for us the campaign does not end this October. In fact, this is only the beginning; the plans of the Indigenous Continental Alliance is to continue working for the rights of indigenous peoples and others with similar problems to those we have. Therefore the campaign for us goes beyond this year. SAllC: What does development means for Indigenous Peoples in Colombia? At the community level, we can talk about how to develop solutions, alternatives on development In Colombia we are trying to fmd solutions for our communities. AP: In Colombia, with the so-called economic internationalization, or the economic aperture, the indigenous communities will suffer problems because most of these projects carried out in the name of development will exploit and explore the wealth, the natural resources, diversity, wild life. In the area of the Choco (Pacific coast) and the Amazon, the resources are being negotiated behind our backs. These negotiations are going to be carried out among the government and the large foreign companies. They do not consider the people living there. We are never consulted. We need to put international pressure on the government. SAllC: What do these Continental Conferences mean for the communities? SAllC: What is economic development for indigenous peoples in your opinion? AP: First of all, we discuss and share to analyze the situation of the indigenous people of the continent. We want to know what the specific problems of indigenous peoples are. Once we acknowledge this, we can start to think about solutions, alternatives which we ourselves formulate. Those encounters try to fmd this diagnosis of the problems, but also through them we solidify our links at the continental level. AP: First of all, let's look at the word development, for us development is not just economics, it is integral; that is to have autonomy, to have organizational and administrative capacity. In these terms, when promoted like this, we can realize development for the community as a whole. Most of the time when talking about economic development, it means to have economic possibilities for the betterment of our compafieros. For us, however, it would not just mean individually, but at the collective level; it means to propose solutions for the community. We have to generate many alternatives such as appropriation of technology, credit possibilities, adaptation of an economy proper to us, an economy that allows us to control our means, that allows the communities to develop their autonomy. In Colombia, since we have such a variety of indigenous peoples, we say that our country can achieve development once the communities and their cultures have developed to the upmost. This identity of the country is important to look at from different points of view, in the mutual harmony of different communities, so that we learn to live and recognize cultural and historical differences, which have been denied for 500 years. We consider that this identity of Colombia must be looked at from its territorially, regions, religions, anthologies, different cultures, rites, practices. We have to analyze what is Colombia, because throughout all of the years in Colombia others have been wanting to impose one culture, different to ours, and this is not possible. We are a country rich on cultural traits, therefore we must try to live in harmony among all of these cultures. Vol 6 Num 3 SAllC: Can you talk to us about environmental organizations in Colombia? AP: I believe that the environmental organizations and indigenous peoples have one thing in common, that is the defense of nature, of the environment. However, we indigenous peoples go beyond that, we defend human life too. We have to initiate a dialogue so that we can work for nature but also for human life. Environmental organizations can coordinate international actions so that projects are carried out only if indig- enous peoples have been consulted. Wereally need to work on a dialogue in order to see how indigenous peoples can work together with environmental organizations. SAll C: Could you please talk about culture in Colombia? AP: One of the main purposes of ONIC is to protect and promote indigenous peoples' cultures. We consider that culture is an authentic expression of peoples or a specific group; that is, their very own traditions, practices, form of government, values, organization, adaptation to changes maintaining their values. One of our achievements has been the recognition of a multi-ethnic society, country. For us, education is important because through it we learn to value our culture, because right now we have problems mainly with religious organizations which want to wipe out our cultures and create foreign one. Through education we value our cultures and learn the differences SAllC: What about oil companies in Colombia? AP: There are now oil companies going to Colombia wanting to explore and exploit our lands in search of oil and other precious minerals. In our proposals to the constitutional reforms we proposed recognition of our right to the land; that is, the soil and subsoil, because for us land is property which belongs to the community and soil and subsoil are not separate, they are an integral part. However the state did not want to recognize this right, because they know there is enormous wealth, so there is an article which states that where there are minerals, oil, or other exploitable resources there will be consultations with the indigenous peoples. At this point the foreign companies are experimenting in many places in order to find oil and other resources. Where there is oil the govemment takes the land even if it belongs to the indigenous peoples. It is for this reason that we believe it is crucial that we organize so that we can defend ourselves, that we learn Spanish so that we can talk their language and conduct a dialogue. March 1992 13 �Tartagal. Gerardo Tortelli, a medical doctor who lives in Salta, arrived in Mision La Paz and said that, "drinking water in this area is contaminated with cholera, but we cannot do much about it, except to tell people to add the chlorine we are distributing to the water, and to boil it before drinking." Landowners in Salta, Argentina, have used the cholera epidemic to accuse Indian communities of hosting such diseases. Journalists asked Health Minister Julio Cesar Araoz, if it was true that local landowners had said that "due to a bunch of shitty Indians our Province willlosealotofmoney ."The Minister answered, "Whoever is thinking ihat way is stupid and inhuman... What lam interested in is not the Salta landowners, but people infected with cholera, and not trying to confine it to this sector [the Indians']. Afterwards we will talk to the landlords." Local landowners, exporters offruits and produce, have pressured Health Minister, Julio Cesar Araoz into not reporting the presence of cholera in Salta, "because the cholera presence would affect the export and sales of our produce on the market." Health Secretary Alberto Mazza reported to President Menem, the press corps and administrators in Tartagal, that the total number of people with cholera has risen to 154 cases. Mazza also noted that the cholera type is different from that in Bolivia and Peru, and that most of the affected people are children. Source: El Tribuno (Jujuy) and written by journalists Diana Alvarez and Walter Echazu following is excerpted from a letter to the newsletter in las ComunidadesAbori~ December, 1991 More than one hundred Mataco and Toba people who have lived for centuries in the Gran Chaco, a territory that comprises the colonial boundaries between Bolivia, Argentina and Paraguay, are facing incredible hardships due to an outbreak of cholera on the Pilcomayu River where they traditionally fish. Local authorities have been accusing the Mataco ofbeing responsible for the cholera outbreak, and have closed off the Mataco' s territory, not allowing them to leave, nor allowing people to enter their territory. This forced isolation by the Argentinian authorities has led the Mataco to denounce their discriminatory treatment. "Our source of life is the Pilcomayu river. If we are not allowed to fish there, we will die not of cholera, but of hunger," said NoeandMartin Bravo. TheMataco harvest squash and watermelon on their tiny plots of land, but they have been forbidden to sell, buy, or exchange with local merchants. Mataco Indians also live from selling folk art, and their small surplus of produce and fruits. "Authorities do not allow us to leave or travel," a Mataco Indian recently reported in 14 I am writing to inform you that our work continues at our own pace: we are preserving the production of quinoa and kiwicha seeds, and it looks like some small farmers in the south of Mendoza are seriously considering cultivating them commercially. We are in touch with a similar group in Bolivia with whom we are attempting to resolve some of the problems we are having. We recently completed 54 houses in rural areas utilizing our traditional technology and we colored them with paints which were used by our ancestors thousands of years ago. We even extracted them from the same sources our ancestors used! We continue to videotape life in the Andean world. We have taped more than 100 hours which will be edited as soon as we have the opportunity. We have finished installing the offices for Radio FM Pirca in Tilcara. Occasionally, we have been able to air our programs thanks to borrowed equipment. Well, the struggle continues, with all the usual problems. Nevertheless, we are progressing. Please receive from all of us a fraternal hug. Armando Alvarez Proyecto de Rescate de la Cultura Andina (PIRCA) CC 6 (4624) Tilcara, Jujuy, Argentina. Newsletter �STI IDEMICS BRO G lll G THE I D "C N" ARE PEOP The Indian people of Argentina in general, and particularly those living in this territory, have been displaced by the national society to marginal areas; they constitute a cheap labor force, and do not have access to adequate health care and education. They become the center of attention of government officials only when they are victims of infectious diseases which can be transmitted to the rest of the society. However, historically they have been silent victims of malnutrition, dysentery, Chagas disease, tuberculosis, infant mortality and many other illnesses which do not represent a threat for the rest of the population. It is not by chance; that Indian people have been the first victims of cholera, "the disease of poverty". Attitude toward the Indian People On Jan. 1, 1992, during a long and warm summer, Argentina was hit by the cholera epidemic. The first person to acquire the disease, and the first fatal victim, was a Mataco Indian who lived in Santa Victoria Este, a province of Salta. Soon five more cases were diagnosed, all of them Indians of the same village. The focal point of the epidemic was the area where theMatacoand Chorote people live. The area is known as "The Great Chaco" (El Gran Chaco) and it includes the provinces of Salta, Formosa, and Chaco; this area has been devastated by indiscriminate deforestation. The Indian poopleliveincommunitiesvvhichladcsanitlrysavicesandmeansofcxmmmicatln The provincial government in Salta, implemented tight military control, with the participation of the military Border Patrol. Physicians were allowed into the area only when accomparned by military personnel. The Indian people were intimidated and forced to attend the sanitary establishments. A military blockade was set up to isolate the area. The Mataco people still remember that during the smallpox epidemic of 1930, military personnel burnt their houses often with the sick people inside, in an effort to prevent the spread of the disease to the rest of the population. As a consequence of this treatment, many Matacos fled to the forest, allowing for further spread of the disease. 6 3 The statements of the mass media regarding the cholera epidemic showed that in Argentina Indian people are seriously discriminated against The discourse of the press blamed the Indians' way of life for the acquisition and transmission of the disease, ignoring their historical experience of exploitation and discrimination. We can provide many examples of the disdain and ignorance of the press in their coverage of the "news about the cholera epidemic": A woman legislator said: "these groups do not have culture or education, what can we expect of the Indians?" The latifundists of the province of Salta, who export vegetable crops, declared to the local press: "Because of a few shitty Indians we are going to lose a lot of money." Arguments of the press and health officials for explaining the epidemic: 'The Indians eat raw fish, they use the river to defecate." None of these statements are true. The Mataco people do not eat raw fish, and they are very careful to avoid contamination of their rivers. Headlines of a newspaper of nationwide distribution stated: "The f:rrst case of cholera in a white person has been diagnosed." Racial conflicts in Argentina are usually covered by a discourse which presents the Argentine society as a homogenous population of European descent. It conceals and ignores the fact that Argentina is a multiethnic country, like any country in the American Continent, and most of all, it conceals the discrimination against Indian people. Five hundred years after the arrival of the colonizers, the epidemics continue to be a weapon for the extermination of the f:rrst nations of this continent. To protest the discrimination, and most of all the fact that the Argentine society consistently ignores the existence of Indian people, please ~te to President Carlos Menem, Casa de Gobiemo, Buenos Aires, Argentina. Source: The Oyemboati Foundation for the Promotion of Indian People 15 �Ten members of the Mapuche Indian Nation were arrested in front of the government palace Thursday, Feb. 7, during an antigovernment protest against their anticipated expulsion from land they have lived on for years. The protest was organized by the National Council ofindigenous Peoples (CNPI) insupportofthe22Pehuenche(abranchofthe Mapuche)Indianfamilieswhofacetheexpulsionorder. A recent judgement determined that the territory, an agricultural zone south of the Chilean capital, belongs to a group of families called the 'the Gallatue Society.' CNPI protested the police "repressive measures," and demanded that the governmentgivea "justifiable explanation for this shameful action." While the police dispersed the crowd, several ministers and members of the Gallatue Society were negotiating a possible expropriation of the lands where the Pehuenche Indians live and work. "We view with profound disdain the fact that 500 years after Europe invaded our continent, we are still being robbed of our ancestral lands," said a statement read in front the National Palace. Representatives from Mapuche and Aymara oganizations, as well as other Indian groups, took part in the demonstration. They blame the slow resolution of the problem on the "inefficiency and lack of political willingnesson the part of the the negotiating commission" which is addressing the issue. A committee for the defense and solidarity oflndian tribes is proposing that Mapuche representatives negotiate alongside those who claim to be the rightful owners of the territory. Edgardo Boeninger, General Secretary to the President, has announced the government's offer to purchase the territory from the Gallatue Society for five million dollars. Although the territory is not "economically exploitable" explained Boeninger, "the offer is based on our desire to resolve this conflict to the satisfaction of the Indigenous community." 16 Faced with an eviction order from the Chilean Supreme Court, the 22 Pehuenche Indian families living in the Quinquen Valley are hoping for an agreement between the government and the landowners which will allow them to stay on their ancestral lands. Officials are trying to beat the March 2 deadline set by the Supreme Court for the eviction of the Pehuenche from the 333,450 acres of the Cordillera Valley located some 385 miles south of Santiago. The Pehuenche Indians say they have occupied the lands, rich with forests of araucaria pine trees called "pehuen" in their language, since time immemorial. The Pehuenche got their name from thetreeswhicharealsotheirsourceofincome. The Galletue firm, which got its name from a river that flows in the area, claims it owns the valley and brags of land titles to prove it. Galletue, which obtained the eviction order from the Supreme Court, has refused the government's offer to buy the lands for five million dollars. The bi-monthly magazine PaginaAbierta has accused Galletue owners, Gonzalo Lledo, Miguel Lamoliatte and Mauricio Mettas of trying to profit from the negotiations. The government of President Patricio Aylwin wants to tum the Quinquen Valley, whose name means 'place of refuge' in the Pehuenche language, into a national park and reserve. In the early 1970s, the socialist government of Salvador Allende set up an agrarian reform program which expropriated the Quinquen lands from Galletue and recognized the Pehuenches' right to the land. But the Augusto Pinochet dictatorship gave back the lands to the firm in 1974, and later authorized it to exploit the araucaria forests. Last year, the Aylwin government declared the araucaria tree a national monument and once more prohibited its exploitation all over Chile. As a result of this decision, the state gave Galluete six-million dollars in compensation and paid the firm another fivemillion to conserve the forests as a national patrimony. But Galletue is asking tenmillion dollars for the lands, a sum considered "excessive" by the government and "immoral" by the Pehuenche, politicians and ecologists. Government experts say a police eviction of the Pehuenche would elicit criticisms locally and abroad, particularly in consideration of the upcoming quincentennial. Local Indigenous groups waiting for the government's decision describe the case as the "robbing of their ancestral lands which began five hundred years ago." Should Galletue and the government fail to reach an agreement, Aylwin, backed by the ten parties of the ruling democratic coalition, will have to urge congress to pass the bill expropriating Quinquen. Jorge Arrate, acting president for the Chilean Socialist Party which is the second strongest group in the coalition, has accused the government of acting with timidity on the case. Fernando Quilaleo, President of Ad-Mapu (the national Mapuche organization) has called on the government to solve the case this year. "But Quinquen is only one of Chile's problems. Between the Chilean state and the Pehuenche Indians, there are a thousand more Quinquens," Quilaleo said. SAIIC Newsletter �Chile I The Mapuche Nation of Chile has launched a campaign to draw international attention to the plight of over one million Indians threatened with forced eviction from their ancestrnlland. "What we are asking is that the Chilean authorities leave our people alone," Reynaldo Mariqueo of the Mapuche Committee in Europe said. This message was also communicated to Chilean AmbassadorGermanRiesco Zafiartu in a letter addressed to Chilean President Patricio Aylwin. The Committee, representing the Mapuche-Pehuenche, said they launched the campaign to confront the "unofficial state of siege" declared recently in Indian territory in Chile. Mariqueo said: ''The government has sent in a police contingent of approximately 400 men, military vehicles, police vans, mounted police and helicopters, and (taken) other measures to prevent a possible uprising in the Andes mountains and take the land." Thecommunity,situatedin theQuinquen district of Cautfn province, survived mainly on the pehuen tree, harvesting the pine nuts for food and selling or exchanging the surplus for other essential goods. But the Indians were unaware that as far back as 1918 their land had been sold by the Chilean state to privateOWI!ElS (rm-~)who then resold it for a profit In 1987, Pinochet's government issued a decree that allowed timber industries to override an earlierforestprotectionlaw. When thepresentgovernmentcametopower,another law was passed to protect the forests, which meant the owners now wished to sell the land that they could no longer exploit But in June 1990, the land owners filed a case at the supreme court asking the Indians to leave to facilitate the selling of the land. "The present situation is desperate. Until now the strength of opposition from Mapuche organisations has delayed the eviction proVol 6 Num 3 press for autonomy and self-determination for cess," Mariqueo said: our people." Orders to proceed with the operation, he Source: International Press Service said, have now been given and will be carried out by Gen. Osvaldo Munoz Sanhueza, who was active in the Pinochet dictatorship. The objective, Mariqueo said, is to transfer the people together with their personal belongThe people living in the tip of ings and animals to a designated area away from the community, while their homes will be destroyed. Mariqueo quoted Sanhueza as saying that military units from three provinces had been mobilized, and a base camp had been set up to supervise the takeover and provide logistic support The Mapuches, living in the Andes mountains,are the original inhabitants of what is now Argentina and Chile. During the Spanish conquest, the Mapuches signed a treaty to defme the borders of their territory, which was honored by Spain. The treaty was also acknowledged by Argentina and Chile when they gained independence. They signed several more agreements with theMapuches but which they later broke. "Our major objective is to continue with the campaign until justice is served toourpeople,'' Mariqueo said. "if we don't campaign, the atrocities will continue. Our ultimate aim is to Tierra del Fuego are living under the ozone hole, which scientists have recenrly found to be growing much faster than anticipated. It is now four times larger than the United States and from late August until early December is direcrly over the high mountain homeland of the Mapuche. Walter Ulloo, a 28-year-old farmhand found that his arms burned "like boiling water" and his eyes became swollen, irritated and clouded over after working high mountain pastures. His left eye is now completely blind. After examining him, Chilean doctors said that he was probably exposed to excessive uhraviolet-B radiation. They prescribed UV-resistant sunglasses, which Ulloa can't afford. Chilean scientists estimate that levels of the carcinogenic ultravioletB radiation jumped more than 1,000 percent in Punta Arenas, the largest town located under the ozone hole. Huge increases in skin cancer, and sheep, fish and rabbit blindness are being reported in the area. Despite this starriing evidence, there is very little research being done in the area. The Universily of Chile was unable to raise the $11,000 for a spectral radiometer to measure radiation levels and because ohhis a planned three-year study fell through. t.....---------------...11 17 �5 1a D~ODD~~ ~~OD cS~~CP[]:0 ~rn~ovrnm.0 ~rnrnu "Nearly 150 Indian leaders from the La Paz provinces came together in a planning and consciousness-raising meeting to consolidate the Assembly ofNationalities," reported Zenobio Quispe, permanent secretary of the Federation of Campesino Worlcers of La Paz (Tupaj Katari). During the event, campesinos of La Paz, struggling for unity, reiterated the need to establish their own political party and assembly of nationalities, and determined thatthelndirufeonfederationshould be formed, under its own laws, and its own political constitution "until Aymara, Quechua, Guaranies and other nationalities assume power." The participants reject the celebration of the quincentennial because Oct. 12 is a dateofpain and mourning forcampesinos and Indians of the continent. For this reason, they will demonstrate with a reaffirmation of their cultural identities and 18 ~ against ethnocide, genocide, and the destruction of cultural values. Ideological Unity The participants will ask professionals committed to the cause of Native peoples for their support in creating documents and school texts, both historical and othexwise, which will encourage Native cultural values. "This first meeting has been positive, because with the initiativeofthecampesino and Indian authorities, we have accepted the responsibility of strengthening our organizations," said the Director of Tupaj Katari attheconclusionofthemeeting. He indicates that the most important step is to organize because the Indian, campesino, worker, and popularmovementshave been weakened in the current political climate. "In spite of the adverse situation, campesinos and Indians have accepted the great challenge of establishing the assem- ~CQ) ~~ CP~~ bly ofnationalities and a political party, to provideanaltemativeforthemarginalized and oppressed sectors of Bolivia." Seventh Congress The seventh congress of the Federation of Campesino Workers of La Paz (fupaj Katari) will be held Dec. 20-22. At this event the Federation will discuss the situation of the campesinos, who categorically reject property taxes and demand that the government fulfill the numerous obligations it has made to agricultural workers. The Federation of Campesinos of La Paz, which seems to be consolidating itself after several actions which were interrupted by official militants, "has decided to fmm anew pluralist executive committee, but only with leaders who fight for the people and not with those who have sold out to the oligarchy's parties." Source: Semanario Aqui [Chuquiyawu, Bolivia] SAIIC Newsletter �In one blow the drought and freeze of 1978 destroyed thefurureofNiooJasMullisaca, who as the eldest child would have been responsible for his parents' land. Like many other children ofcarnpesinos, he was forced to leave for La Paz in search of work. "It was not a happy day, but it was the only choice because there was nothing to eat For a carnpesino, leaving the land that our ancestors have farmed for generations is always a very sad thing." NicoJas Mullisaca, and later his five brothers, started out as casual laborers in the city of La Paz. He became a mason and has worked in this profession ever since, except for two years when he went looking for gold fora company in Tipuani where he nearly died of tuberculosis. For one year now he has worked as a mason for a construction company with about 30employees. Itis hard work, with a timecard to punch and pay docked for arriving even a little late. He travels an hour from the worksite in the center of the city to his home with his wife and eight children in the barrio of Pasankeri. Pasankeri is located high above La Paz and is one of the final rungs in the ladder of suburbs which climb up out of the city. It is the last barrio before arriving at Ciudad Sarelite at the very peak in El Alto. Their pig stays in the lower part of their yard. Above, there is a little patio that his wife Ceferina uses to wash clothes and prepare the Vol 6 Num 3 food,andwherethekidsandthedogplay.The adobe house has two rooms, and alongside the bed stands a sewing machine that the tWo parents use. Spanish and Aymara are spoken in the Mullisaca family household, Spanish because it is more practical in the city, and Aymara so the children don't lose their culture. "I dream of opening a tailorshop in Pasankeri. For a year and a half I've attended a sewing course at night here in my barrio and soon I'll be done," says don Nicolas. His wife has attended a course in weaving and is hoping to get a loom. But with ten stomachs to fill, they live hand to mouth and it's practically impossible to pull together the necessary capital to start their own business or save the 150 bolivianos that a loom costs. "I will probably be a mason for many years to come, and knowing this, I take on as much responsibility as the others in working to form a union to ask for better wages." At one time he was a campesino leader in his village. Many migrant families suffer from the harsh conditions of the city, and from not even knowing their neighbors and have to face frequent periods of unemployment "We worry about the children and fear that they willfallin with delinquents or drugs," explains Ceferina Mullisaca. "In the countryside, life is far more peaceful and safe." "Sometimes mestizos and white people ride by in mini-vans and humiliate us for being Aymara. They harass us as we carry our loads and accuse us of being dirty." In the city, access to medical attention and education is easier. Yet without money, life in the city is impossible, while in most cases, people in the countryside can live from what the land yields. "Work in the city is boring and makes us feel like slaves. For a campesino, work is also hard but at least you feel free, and the work is interesting," said Nicolas Mullisaca. His parents still live in the countryside and he and his family return during planting and harvesting to San Andres Machaca, a village located in the province ofingari, three hours to the west of La Paz, near the Peruvian border. For NicoJas and Ceferina, going to the country is like returning home, while their children treat these visits as outings. "I am not ashamed of my roots as an Aymara and a campesino. I am proud of our culture. When my children grow up, I hope to go back and live in my village." "But to make this happen, we will need economic help for digging wells and better tools to work the land We're never going to get these with governments run by the rich who could care less about the problems and needs of poor campesinos," said Nicolas. He adds that "so long as neoliberal policies hold sway, migration from the country to the city is sure to continue." Source: Aquf, [Chuquiyawu, Bolivia] 19 �INDIGENOUS EOPL. MBIA ELP RAFT THE CONSTITUTION ~·~~~~~~-·~···~······· 0 ® <It <It @ @ @I <It @ @ €II €II • • Ill • • <II e <II The following infonnation was given to SAIIC by Alfonso Pahnas,Presidentofthe National Organization of Indigenous Peoples of Colombia (ONIC), while visiting in February 1992. •e o e e 20 111 • e e e e e e e e e e e e o e e At the demand of students, activists and the genernl population, the Colombian * government was obliged to call for elections to a National Constitutional Assembly * (NCA) on Dec. 9, 1991. Aside from a few minor reforms introduced by Colombia's two e * political parties, the liberals and the conservatives, the Colombian Constitution bad not Ill o been modified since 1886. Indigenous people bad never participated in constitutional : reforms, but this time the indigenous movement introduced two candidates, Francisco @I Rojas Birry of ONIC and Lorenzo Muelas of the Indigenous Authority of Colombia : (AICO). The indigenous candidates were elected despite lack ofexperience and funds and • the fact that a large portion of the indigenous population was not registered to vote and <II 111 did not even have the official identification required to register. The indigenous 111 movement was concerned with natural resources and regional development, and wanted e to change the constitution to declare Colombia a multiculturnl country. But they also • stressed the more general issues of democratic participation, human rights and resolution <II e of regional conflicts, and the candidates were elected with a large percentage ofnon- • SAl Newsletter j �Indian 'I'OteS. Once in the assembly they had to broaden their proposals to benefit'not only indigenous peoples but also the general population of Cololl)bia, especially those who like the indigenous peoples, live under oppression, discrimination, exploitation and misery and who struggle to build a better society. The indigenous movement achieved the following points in the new constitution: I. Right to Culture: Colombia is recognized as a multi-ethnic and pluri-cultural country. The great diversity and coexistence of cultural identities made up of values, customs, community practices, rites, religions and languages which differentiate one group from another are recognized. II. The languages of indigenous peoples will be official languages in their respective territories; and education will be bilingual and bi-cultural in those territories. III. Dual nationality is recognized for the indigenous groups who live on the borders With other countries, such as Brazil, Venezuela, Panama, and Ecuador. IV .Indigenous reservations are recognized as territories of collective ownership which cannot be sold, rented, or owned by other peoples because they are the communal property ofindigenous communities. These territories will be administrated together with the state. Indigenous Councils will be formed and a governor will be named for each department according to the practices and traditions of the indigenous communities. These councils can develop and design plans and programs for economic and social development; in addition they will watch over the conservation of natural resources, promote public investment and coordinate programs together with the community. V. Jurisdiction: In the indigenous communities there exists customary law which dictates how the members of the community act and how they are punished. This law is recognized but it varies greatly between communities and will be coordinated with the judicial system of the country. Nevertheless it will be indigenous peoples' authorities themselves who will judge and sanction penalties in indigenous communities, in accordance with their practices and traditions. VI.Permanent participation of two indigenous peoples in the Senate of the Republic, which is formed by 100 members, is guaranteed. Despite these gains the new constitution was a mixed victory. There was no change in the structure of the armed forces which have committed many human rights abuses against Indians. The constitution mentions indigenous communities and reservations but does not give Indians rights to their traditional territories. The government also retains subsoil rights. In December 1991 three indigenous people were elected to the Senate: Gabriel Muyay of ONIC, Anatolio Quira of the Indigenous Social Alliance (ASI), and Floro A Tufiu Gala of AICO. They face a great challenge because the Senate is dominated by the traditional parties, and groups working for change have less influence than they 6 Num 3 did in theNCA. The indigenous movement will have to mobilize the communities and get them involved in the law making process. They will also have to look for national and international solidarity to support their proposals in the Senate and they will have to fight to make sure the new laws protecting indigenous rights are enforced. It is clear to us that laws alone will not solve our problems. In fact we recognize that we need organization, autonomy, decision making power, permanent community work and active participation. In addition we acknowledge the need for changes within the political, economic, cultural, territorial structure of the Colombian state, changes which correspond to who we are as true Colombians and not to models which do not fit our needs. In conclusion, there were already laws in Colombia which protected indigenous peoples, but they were neither enforced nor respected. Even though the killings, massacres and persecution of our leaders continue, we will continue struggling to strengthen our unity, to attain autonomy, to preserve our culture and to promote and protect our right to work for change so that we can live in a just society with opportunity and dignity for all. 21 �Representatives at the meeting for the foundation of ONIC in Panama THE RDINATIN I In December 1991 the main Indian organizations from South, Central and North America met in Panama to discuss the future of the inter-relationship between the Indian People of the Continent, and to define the politics and way of communication with nonIndian people due to the failure of building alliances with some of the grass-roots organizations, especially with the groups that are directing the "Continental Campaign 500 Years of Resistance of the Indigenous, Black and Popular Movement" Some of the resolutions of the meeting are the following: There is an urgent need to unify the Indigenous Peoples (Original Nations) of the continent We want to re-establish and utilize the historical links that were disrupted by the invading colonizers. In this way, together, we are planning the reconstruction of our communities. On the occasion of the SOOth anniversary of the European invasion, we reaffmn our BO NS OF INDIGEN US I historical commitment to unity and to the development of a plan to mobilize for 500 YearsofindianResistance andStruggleagainst colonialism. We are declaring to the world that, despite more than five centuries of genocide, more than 40 million Indigenous Peoples from Alaska to Tierra del Fuego continue to live and plan for our future. We maintain a firm position against all forms of colonialism, neocolonialism, and internal and external racism. We reject all kinds of manipulation and ideological or political imposition, because we, as peoples, have our own ideology. We support alliances with other popular sectors in order to change the conditions of injustice in which oppressed peoples of the world find themselves today. Hence, we have decided the following: 1. To form an Indigenous commission committed to organize a meeting of Indigenous Peoples, the establishment of a continental coordinating body of indigenous organizations and peoples. This continental coordinating body will consist of representatives of all Indigenous Peoples, Original Nations, of Abya-Yala (Land of Life, the American continent in the Kuna language). 2. To carry out a coordinated plan of action for 500 Years of Indian Resistance and Struggle against colonialism. 3. To organize workshops and continental gatherings in order to make known the Indian position regarding the 500 years, with the goal of attaining a definitive unity at the continental level. We reject the celebrations of the socalled "Quincentennial of the Discovery of America," "Encounter of Two Worlds," and the "Quincentennial of Evangelization." We are promoting actions at the regional, national and continental levels which respond to the fundamental interests of our peoples and honor our ancestors who gave their lives defending the dignity of our peoples. In the same spirit, we will continue to confront oppressive forces, such as military invasion and repression, and exploitation of our territories by transnational corporations. Newsletter I �We reaffirm our commitment to a continental Indigenous alliance, and to reciprocal support in our struggles for rights and self-determination, traditional ways of life, religion, culture, and the protection of our Mother Earth with all her resources. Finally, we call on all nations, organizations, and Indian communities of the continent, even the most isolated ones, to unite in this great effort for action and continental coordination, on the path towards the liberation of our peoples. Signed on the Dec. 21, 1991, in Kuna Yala, Panama Indigenous Peoples Alliance Founded in North America Representatives at the for the foundation of ONiC in Panama THE COORDINATING B DY F INDIGE I In December 1991 the main Indian organizations from South, Central and North America met in Panama to discuss the future of the inter-relationship between the Indian People of the Continent, and to define the politics and way of communication with nonIndian people due to the failure of building alliances with some of the grass-roots organizations, especially with the groups that are directing the "Continental Campaign 500 Years of Resistance of the Indigenous, Black and Popular Movement." Some of the resolutions of the meeting are the following: There is an urgent need to unify the Indigenous Peoples (Original Nations) of the continent. We want to re-establish and utilize the historical links that were disrupted by the invading colonizers. In this way, together, we are planning the reconstruction of our communities. On the occasion of the SOOth anniversary of the European invasion, we reaffirm our us historical commitment to unity and to the development of a plan to mobilize for 500 Years ofindianResistanceandStruggleagainst colonialism. We are declaring to the world that, despite more than five centuries of genocide, more than 40 million Indigenous Peoples from Alaska to Tierra del Fuego continue to live and plan for our future. We maintain a firm position against all forms of colonialism, neocolonialism, and internal and external racism. We reject all kinds of manipulation and ideological or political imposition, because we, as peoples, have our own ideology. We support alliances with other popular sectors in order to change the conditions of injustice in which oppressed peoples of the world find themselves today. Hence, we have decided the following: 1. To form an Indigenous commission committed to organize a meeting of Indigenous Peoples, the establishment of a continental coordinating body of indigenous organizations and peoples. This continental coordinating body will consist of representatives NS of all Indigenous Peoples, Original Nations, of Abya-Yala (Land of Life, the American continent in the Kuna language). 2. To carry out a coordinated plan of action for 500 Years of Indian Resistance and Struggle against colonialism. 3. To organize workshops and continental gatherings in order to make known the Indian position regarding the 500 years, with the goal of attaining a definitive unity at the continental level. We reject the celebrations of the socalled "Quincentennial of the Discovery of America," "Encounter of Two Worlds," and the "Quincentennial of Evangelization." We are promoting actions at the regional, national and continental levels which respond to the fundamental interests of our peoples and honor our ancestors who gave their lives defending the dignity of our peoples. In the same spirit, we will continue to confront oppressive forces, such as military invasion and repression, and exploitation of our territories by transnational corporations. Newsletter In Jan. 10-12, 1992, the National IndigenousForum, the Indigenous Peoples Alliance of North America was founded. The meeting took place in Alburquerque, NM and was hosted by the Tonantzin Land Institute. The participants came from the different Indian communities of Arizona, New Mexico, Nevada, California, Idaho, Minnesota, Wisconsin, and South Dakota, and Alaska. The decisions that came out of the conference represent a consensus by all participants. Some of the of the main resolutions of this conference are the following: • It was decided to create an alliance called the Indigenous Peoples Alliance. This alliance is open to all Indigenous Nations and organization who are interested in building a long term alliance oflndigenous People who emphasize grassroots community involvement in issues affecting Indigenous communities. .. The Indigenous Peoples Alliance would endorse the Continental Indigenous Coordinating Commission's resolution that was written in Kuna Yala, Panama. .. Tonantzin Land Institute was given the responsibility for sending out all communications being produced and /or being sent by the Indigenous Peoples alliance. "TheindigenousPeoples Alliance should implement regional meetings that would focus on education and training. It was decided that the first regional meeting would take place in conjunction with the Indigenous En- Vol 6 Num 3 vironmental Network conference in the Columbia River area. It was decided that the focus of the regional meeting would be on sovereignty. .. Our logo consists of a turtle (to represent Turtle Island), with the continental campaign logo of the Eagle and the Condor located inside the turtle and the North, Central and South American continent in the Center. Second CONIC Meeting York New We understand ONIC to be a communication instrument for the Indigenous Peoples of the Continent and not a representative organization. Our objectives are the following: 1. To seek Indigenous unity on a continental level, recognizing that we have a 5:::! common past and present, and ~ that we have decided to work o together beyond the years 0 .c 1992, respecting the situation Q, and strategies which each Indigenous Nation may adopt to reach their liberation and self-determination. 2. To develop a continental communication network which would directly involve the grass-roots communities in order to strengthen our ties and make known the critical situation in which we the native Peoples liv/. and seek solutions for our future. 3. To promote a process leading to dialogue and consensus based on our spiritual values, life styles and millennia! knowledge. 4. To form a common alliance to reconstruct our Nations which were dispersed by colonization and to fight to curb the destruction of our Mother Earth and her harmony. The Second Meeting of the Coordinating Body of Indigenous Organizations and Nations of the Continent, CONIC, took place in New York City from March 4-7, 1992. The meetingwashostedby the Native Council of New York and organized by Tonantzin Land Institute andSAIIC. Delegates representing Indian organizations and nations of the continent from 17 countries participated in the Meeting. ""'""'i::'""''"' l<u,ina, Panama; Maya, Guatemala; Following are some '"'"'"""•'""'• Chile; and Nahuath, El Salvador of the resolutions that came out of the meeting in New York: The Continental Coordinating Body has Solidarity Organizations: arisen due to the need to consolidate the bonds Solidarity organizations and institutions of union and communications between orga- may participate in meetings specifically organizations and nations native to this continent, nized to exchange information coordinate which include, the Southern Cone and the activities, or promote dialogue with members Caribbean. of the Coordinating body. These general prin- 23 �ciples and guidelines will continue to be discussed within each organization and in the Regional Workshops. This CO<?rdinating Body calls upon all the progressive, honest and committed to join against thecontta-celebration of the colonialist plans. In the same form, we call upon the popular sectors and the racially discriminated to form an alliance to struggle against the oppression, respecting, among ourselves our diversity. In 1986, the Indigenous Movement initiated a campaign to disseminate information about the state of oppression underwhichour peoples live. The movement has taken the opportunity of t h e Quincenteruny as a way to let El Salvador I I OnThursday,Feb. 27; 1500policeraided the Corte Azul Cooperative, arresting 60 Indian men, women and children and destroying crops and supplies. The community members had peacefully occupied the unused government land to plant their crops. The police arrived at 7 am accompanied by three representatives of the United Nations Observation Team, reporters from a local television station and a group of local landowners. The police ordered the 250 workers from the Indian community of Costa Azul to leave their fields immediately, and when asked for a warrant ordering the displacement, they replied that they did not have one, but President Cristiani had instructed them to proceed as quickly as possible. The workers responded that their crops were already planted and that they could not leave them unattended. 24 the world know about the situation of repression under which Indigenous Peoples live; and to show our rejection of the celebration of the so called "V Quincentenary of the Discovery of America or the Encounter of the Two Worlds," led by the Spanish government and the Vatican and supported by the governments of the colonial states of the continent. Among the initiatives ofthe native peoples of ABYA YALA have been to invite the different sectors of the society to organize a common front, based in mutual respect of the differences and characteristics among sectors. This indigenous proposal has been distorted, and usurped by sectors which have always carried out discriminatory practices. Their policy has failed in our region and in other parts of the world, because their project are far from the reality of Native Peoples, because they tried to impose a system of a homogenous society which is based in centralized and bureaucratic power which ignores the right of Indigenous Peoples to Selfdetermination. In conclusion, the Indigenous, Black and Popular Sector Campaign, does not respond to the demands of Native Peoples of the continent. In addition, the form in which it is structured does not guarantee that Indigenous proposals will be respected in the future, nor does it allow for an honest alliance based on the right of each people to decide their own destiny, no matter how small the group is. Therefore, this Coordinating Body calls upon all the progressive, honest and committed people to join us in the struggle of the I At 2:15 p.m., in the presence of the ONUSAL officials, along with a captain, a second lieutenant, and the director of the National Police of Sonsonate, the police proceeded to intimidate the Indians with their weapons and then arrest 60 Indigenous workers and physically remove them to a nearby command station. The Indians were then taken to the nearby haciendaofDr. Guillermo Garcia Guerra, where the police officers were received with a special luncheon. During this time, the arrested men, women and children were made to stand and listen to the police say things like, "We should just machine gun these sons of bitches down to solve our problems." Hours later, they were transported to the Sonsonate police station and imprisoned andnotallowedtospeakwithfamilymembers or lawyers until Saturday, Feb. 29, when they oppressed peoples, to join in contra-celebration of the colonialist plans. In the same form, we call upon the popular sectors and the racially discriminated to form an alliance to struggle against oppression, respecting among ourselves our diversity. Given in New York (Indigenous Land occupied by the United States), 515/92. I were released. The following local landowners were with the arresting police officers: Andres Garcia Corona, Rafael Flores, Elsa Gutierrez Candel, Julia Leiva, Juan Martinez, and the three brothers, Carlos Chacon Moreno, Armando Candel Calderon, and Guillermo Garcia Guerra The Corte Azul and nearby Monzon cooperative members have received numerous threats in the past from these men, especially the three brothers, who flaunt their close ties to President Alfredo Cristiani. The crops, hammocks, blankets, beans, com,crates,clay fryingpansandcomales, and a food storage hut were destroyed in the raid. Source: ANIS (National Association of Indigenous Peoples of El Salvador) SAIIC Newsletter �ciples and guidelines will continue to be discussed within each organization and in the Regional Workshops. This Coordinating Body calls upon all the progressive, honest and committed to join against the contra-celebration ofthe colonialist plans. In the same form, we call upon the popular sectors and the racially discriminated to form an alliance to struggle against the oppression, respecting, among ourselves our diversity. ""~-'' ..."'" Sector" In 1986, the Indigenous Movement initiated a campaign to disseminate information about the state of oppression underwhichour peoples live. The movement has taken the opportunity of t h e Quincentenazy asawaytolet El Salvador I I OnThursday,Feb.27,1500policeraided the Corte Azul Cooperative, arresting 60 Indian men, womenandchildrenanddestroying crops and supplies. The community members had peacefully occupied the unused government land to plant their crops. The police arrived at 7 am accompanied by three representatives of the United Nations Observation Team, reporters from a local television station and a group of local landowners. The police ordered the 250 workers from the Indian community of Costa Azul to leave their fields immediately, and when asked for a warrant ordering the displacement, they replied that they did not have one, but President Cristiani had instructed them to proceed as quickly as possible. The workers responded that their crops were already planted and that they could not leave them unattended. 24 the world know about the situation of repression under which Indigenous Peoples live; and to show our rejection of the celebration of the so called "V Quincentenary of the Discovery of America or the Encounter of the Two Worlds," led by the Spanish government and the Vatican and supported by the governments of the colonial states of the continent. Among the initiatives ofthenativepeoples of ABYA YALA have been to invite the different sectors of the society to organize a common front, based in mutual respect of the differences and characteristics among sectors. This indigenous proposal has been distorted, and usurped by sectors which have always carried out discriminatory practices. Their policy has failed in our region and in other parts of the world, because their project are far from the reality of Native Peoples, because they tried to impose a system of a homogenous society which is based in centralized and bureaucratic power which ignores the right of Indigenous Peoples to Selfdetermination. In conclusion, the Indigenous, Black and Popular Sector Campaign, does not respond to the demands of Native Peoples of the continent. In addition, the form in which it is structured does not guarantee that Indigenous proposals will be respected in the future, nor does it allow for an honest alliance based on the right of each people to decide their own destiny, no matter how small the group is. Therefore, this Coordinating Body calls upon all the progressive, honest and committed people to join us in the struggle of the I I At 2:15 p.m., in the presence of the ONUSAL officials, along with a captain, a second lieutenant, and the director of the National Police of Sonsonate, the police proceeded to intimidate the Indians with their weapons and then arrest 60 Indigenous workers and physically remove them to a nearby command station. The Indians were then taken to the nearby haciendaofDr. Guillermo Garcia Guerra, where the police officers were received with a special luncheon. During this time, the arrested men, women and children were made to stand and listen to the police say things like, "We should just machine gun these sons of bitches down to solve our problems." Hours later, they were transported to the Sonsonate police station and imprisoned and not allowed to speak with family members or lawyers until Saturday, Feb. 29, when they oppressed peoples, to join in contra-celebration of the colonialist plans. In the same form, we call upon the popular sectors and the racially discriminated to form an alliance to st:ruggleagainstoppression,respectingamong ourselves our diversity. Given in New York (Indigenous Land occupied by the United States), 5!5192. I were released. The following local landowners were with the arresting police officers: Andres Garcia Corona, Rafael Flores, Elsa Gutierrez Candel, Julia Leiva, Juan Martinez, and the three brothers, Carlos Chacon Moreno, Armando Candel Calderon, and Guillermo Garcia Guerra The Corte Azul and nearby Monzon cooperative members have received numerous threats in the past from these men, especially the three brothers, who flaunt their close ties to President Alfredo Cristiani. The crops, hammocks, blankets, beans, com, crates, day frying pans and comales, and a food storage hut were destroyed in the raid. Source: ANIS (National Association of Indigenous Peoples of El Salvador) I As Mexico works out the details of the North American Free Trade Agreement (NAFTA), the government is in the process of restructuring the country's agrarian laws to, among other things, allow the privatization of ejido lands. Though in principle the new laws respect the territorial integrity of Indigenous peoples, the Indians have reason to be skeptical. Their lands are coveted for tourist and agribusiness expansion. "We do not want hotels and other things that do not belong to us on our land," they stated. "We do not want to worldorothers who come to own the land." In principle, free trade is contrary to Indigenous beliefs, "We do not negotiate the land, or the forest, or the animals; we the Raramuri do not work in order to make business of our land" Fundamentally different philosophies about human relationships to the earth arise when passing privatization policies. "The land is the one who sees that we grow, she is like our Mother who gives us nourishment, the one who takes care of us, she is all we have." One of the significant victories of the Mexican Revolution was the 1917 Agrarian Reform Law which established communal land ownership in the ejidos. The ejidos are communal farms formed from expropriated large estates on which farmworkers are given free access to small plots. Ejido tenure is nontransferable. However, under constitutional changes proposed in November by President Carlos 6 Num 3 SAIIC Newsletter present reforms to [article] 27 of the constitution will give new impulse to the invasion of indigenous territory, against the justice that the spirit of the law seeks." The Indians say that, asitis written, "Thisreformisonlyforthe benfitoftherich,itisnotinfavorofthepoor.... The ejido should stay as it is." The Indians therefore proposed the inclusion of the following sentence to article 27: "the law protects the territorial integrity of Indigenous peoples." Salinas de Gortari, communal ownership and land distribution under the agrarian reform law would end. The amendment to Article 27 of the Constitution, was promulgated on Jan. 6, the final stage of its approval. Article 27 as amended, will abolish restrictions on corporate ownership of land (including ejido land), and farmers on ejidos (ejidarios) would be allowed to own their land outright and to rent or sell it to non-ejidarios. The law provides for the abolishment of constitutional obligations for land distribution and Indian ancestral claims, insitutional reforms, and relaxation of the limits to property size. The COSYDDHAC proposal sent to Fernando Baiza Melendez focused specifically on Article 27, section VII of the Mexican Constitution, which refers to lands of Indigenous communities. The statements by the Indians challenged the government's very right to legislate their lives and lands: "The government did not plant the grass, this was planted by God. The government did not give us the grass, God gave it to us. The trees are not government property, nor does the grass belong to the government; therefore the government cannot take our land" The legal process was criticized: "We are called only when we are needed to sign, and we are not givenexplantionsaboutwhatwearesigning." The COSYDDHAC proposal states "The In the proposal to the State of Chihuahua, Indigenous groups expressed concern over the uncertain future of their lands. The statements from the people included: "What is going to happen to our children? They will have nowhere to go, nowhere to live because all that once was ours will pass to others' hands." Elders areconcernedfortheirdescendants, "We the older ones will die, however what will our youth live from if they are not to inherit even the land, which is ours and which gives us what we· eat" History has confirmed their concerns. The privatization of lands held communally by Indigenous nations is a common strategy to weaken their self sufficiency. In the late 1800's the United States Dawes Act allotted acreage to male heads of households, and males over 18 years of age. This created a fictitious surplus of lands that were then sold to settlers. The Indian landholders then split up their land to give to their children, who had the power to sell. Within three generations, 90 percent of the lands allotted under the Dawes Act were expropriated by settlers. The Alaska Native Claims Settlement Act of1971 allows Native shareholders to sell shares of their lands to non-Indians beginning inl991. Thustheirlandsaremorevulnerable to takeovers by private corporations, especially when the economies ofindian commu- 25 �nities are depressed. Alaska Natives resisting this process are encouraging members of the tribes to transfer title to the Tribal Councils from the ~ative Corporations, thereby protecting communal ownership. Free trade and privatization will benefit the business community, as is aptly noted in a headline in a Bureau of National Affairs publication called BNA International Trade Daily which states "Agricultural Reforms announced in Mexico should benefit U.S. Firms, specialists say." The Ta:rahuma:ra, Tepehuano, and Rammuri of Chihuahua want the government to recognize the ethnic and cultural diversity of Mexico and allow the Indigenous people to play a role in the national arena. They state: "For the Indians of the state to retain their identity and contribute to the identity and richness of the state, it is necessary to respect the territory that they have been defending for four centuries." H I I . ! 'I i J At midnight on Saturday, Dec. 28, 1991,200 state judicial police bearing sticks and firearms violently evicted 300 Tseltales and Cho'ol Indians from the steps of the MunicipalPalaceinPalenque, Chiapas. They had occupied the square two days before to protest police violence, unjustified arrests, and judicial abuse and corruption, and to demand access to interpreters in the court system. As a result,l02 people were arrested, including Jesuit priest Jeronimo Hernandez, and Cho'ol deacon Sebastian Torres. While being held incommunicado, they were beaten, dispossessed of their belongings, and pressured to sign declarations which they were not allowed to read. The Public Ministry of Palenque denied a request on the part of local government officials that prisoners be medically examined in order to certify physical injuries suffered. On Monday, Dec. 30, Hernandez and 92 Indians were re~~- The remaining nine were held without bail on charges which included disturbing the peace, inciting to riot, and sedition. On Saturday, Jan. 5, while government officials held formal talks with the organizations involved, sentences ranging from 10 to 40 years were handed down for the nine. Non- l I dian Freedom (CDLI), the Union of Indian Communities of the Chiapaneca Jungle (UCISECH), and Tsoblej Yu'un Jwocoltic Union, have since returned to the Plaza at Palenque, where they are holding a vigil to pressure for the resolution of their original demands and for the immediate release of the nine prisoners. governmental human rights organizations took the case to the government's National Commission for Human Rights. The wives of the incarcerated have received support from throughout the state of Chiapas, as well as from other parts of the country. Local merchants have financed paid aids requesting that the authorities respond to the Indians' petitions. Telegrams demanding freedom for the imprisoned have poured into the governor and Chief Justice's offices. Meanwhile, government-controlled farmer and workers' organizations have responded with a counter-campaign. On Wednesday, in Tuxtla Gutirrez, one of the judges in charge declared himself incompetent to continue with the case. The three organizations who sponsored the December sit-in, the Committee for the Defense of In- SAIIC Newsletter �nities are depressed. Alaska Natives resisting this process are encouraging members of the tribes to transfer title to the Tribal Councils from the Native Corporations, thereby protecting communal ownership. Free trade and privatization will benefit the business community, as is aptly noted in a headline in a Bureau of National Affairs publication called. BNA International Trade Daily which states "Agricultural Reforms announced. in Mexico should benefit U.S. Firms, specialists say." The Tarahumara, Tepehuano, and Raramuri of Chihuahua want the government to recognize the ethnic and cultural diversity of Mexico and allow the Indigenous people to play a role in the national arena. They state: "For the Indians of the state to retain their identity and contribute to the identity and richness of the state, it is necessary to respect the territory that they have been defending for four centuries." I T I At midnight on Saturday, Dec. 28, 1991, 200 state judicial police bearing sticks and firearms violently evicted 300 Tseltales and Cho'ol Indians from the steps of the MunicipalPalaceinPalenque, Chiapas. They had occupied. the square two days before to protest police violence, .unjustified. arrests, and judicial abuse and corruption, and to demand access to interpreters in the court system. As a result,l02 people were arrested, including Jesuit priest Jer6nimo Hernandez, and Cho'ol deacon Sebastian Torres. While being held incommunicado, they were beaten, dispossessed. of their belongings, and pressured to sign declarations which they were not allowed. to read. The Public Ministry of Palenque denied. a request on the part of local government officials that prisoners be medically examined. in order to certify physical injuries suffered.. On Monday, Dec. 30, Hernandez and 92 Indians were reJ~. The remaining nine were held without bail on charges which included. disturbing the peace, inciting to riot, and sedition. On Saturday, Jan. 5, while government officials held formal talks with the organizations involved., sentences ranging from 10 to 40 years were handed. down for the nine. Non- dian Freedom (CDLI), the Union of Indian Communities of the Chiapaneca Jungle (UCISECH), and Tsoblej Yu'un Jwocoltic Union, have since returned. to the Plaza at Palenque, where they are holding a vigil to pressure for the resolution of their original demands and for the immediate release of the nine prisoners. On Feb. 27 the Honduran government announced. the indefmite postponement of the decision to give a 40-year logging concession to Stone Container Corporation of Chicago due to a tremendous outcry from national and international environmental and indigenous organizations and from the Honduran people. The concession would have allowed. Stone to log 840,000 acres or four-million cubic meters annually of pine forests of the Mosquitia, home to the Miskito, Tawahka, Garifuna and Pesch Indians. The Indigenous inhabitants were never consulted on this matter, which could have had disastrous effects on their lives, and an environmental impact study was never conducted. governmental human rights organizations took the case to the government's National Commission for Human Rights. The wives of the incarcerated have received. support from throughout the state of Chiapas, as well as from other parts of the country. Local merchants have fmanced. paid aids requesting that the authorities respond to the Indians' petitions. Telegrams demanding freedom for the imprisoned. have poured. into the governor and Chief Justice's offices. Meanwhile, government-controlled. farmer and workers' organizations have responded. with a counter-campaign. On Wednesday, in Tuxtla Gutirrez, one of the judges in charge declared. himself incompetent to continue with the case. The three organizations who sponsored the December sit-in, the Committee for the Defense ofln- The head of the Honduran Forestry Department(COHDEFOR),announcedthat"due to public and technical interest it was impossible to reach a satisfactory agreement with the Stone Container Corporation." The rejection of the concession was announced as over 3,000peoplemarched.against Stone in the streets of Tegucigalpa. Miskito forester Jorge Salaverri stated, during his speech in front of the capitol, that this is just the first victory for the Honduran people and the environment, and it is necessary that the SAIIC Newsletter 6 Num 3 momentum continue to fight against the Wellington Hall Company, a US furniture manufacturer which is logging mahogany in the Mosquitia. daily influx of landless campesinos. There were three demonstrations in Honduras organized. to protest the concessions. One was organized. by teacher unions and Miskito Indians, one by campesinos and one Although the contract between Stone and the Honduran government was shrouded. in secrecy, activists obtained. a leaked. copy which revealed. that more than 80% of Honduras could be subject to logging. The contract would have permitted Stone to cut trees anywhere outside of this area at anytime within by university students. Never before in Honduras has there been this kind of solidarity and consensus on an issue which has united people of all social classes to protect the environment. the next 40 years did not obtain sufficient pulp wood from the specified. region. Stone intended. to use the pulp wood for the manufacturing of paper bags, and disposable cardboard packaging. La Mosquitia covers the eastern third of Honduras and is not yet connected by roads to the highly populated interior. This has allowed. the Miskito, Tawahka and Pesch Indians to retain their cultural and land base to a large extent. The population of the region is approximately 40,000, with theMiskitopeople constituting nearly 90%. Separating the Miskito Indians' coastal pine forest and the country's interior is one of the largest surviving Central American rainforests, the home of the Tawahka Indians. Although the Tawahka obtained. "provisional guarantees" for their lands in 1989, the agreement is not being enforced. and they are threatened. by an almost The Honduran government and the Congress were bombarded. by letters and faxes from all over the world protesting the agreement. Protest letters were sent nationally by groups as diverse as the Association of Honduran Loggers, Organization of Miskito Peoples (MASTA), Community Education for Health (EDUCSA) and the Association of Honduran Biologists. In North America, urgent action campaigns were organized. by the RainforestActionNetwork, Global Response, Ancient Forest Rescue, SAIIC and the Task Force on Multinational Resource Corporations. 27 �A proposal has been drawn up to create the Tawahka Biosphere Reserve in La Mosquitia, Eastern Honduras, by Mosquitia Pawisa(MOPAWI), aHondurangroupwhlch advocates the demarcation of Indian territories. The proposal was made, recognizing that protecting forests and the Indigenous People who inhabit them is both important and a legal obligation of the Honduran government, and includes the following points: The goals of creating the Tawahka Biosphere Reserve include guaranteeing the Tawahka people the space they need to live in their traditional manner; protecting biodiversity in the central Patuca River area; stopping encroaching deforestation; protecting natural resources to promote ecotourism, scientific research, and sustainable development; and completing a continuous ecological corridor thatwouldalsoinclude theRioPlatano Biosphere Reserve. The Reserve will be for the collective use of the Tawahka community and the people who now live in the area, with the goal of maintaining the traditional economy and sustainable development The Tawahkacommunities will promote, plan, and execute the 28 management of the reserve, through the colonists who settle in the areas after this Tawahka Indian Federation of Honduras decree takes effect. (FITH), subject to supervision by the Executive Branch. The exploitation of subsoil resources by inhabitants of the Reserve will be subject to The Reserve will be divided into three federal laws and must be authorized by the areas- a central natural zone, a buffer zone, government and include benefits for the and a settled cultural zone - which will be Tawahkacommunity.Ifpeoplemustmovein determined by theTawahkacommunity.Land order for this exploitation to be carried out, and natural resources in the region will be they will be compensated. used as they have been traditionally, and in the manner indicated by the Regulations for Land Archaeological sites and objects, hisUse approved by the Tawahka Congress. torical documents, and other testimonies of Current land ownership will be respected, and the past that are found in the Reserve will be sales will be allowed, with the condition that placed in the custody of Honduran Institute of the Tawahka community be given preference Anthropology and History, in accordance with over other prospective buyers. current laws about the defense of cultural heritage. The Institute will work in coordinaThe following activiti"'s will not be per- tion with the Tawahka community. mitted in the Reserve: in( x strial exploitation of the lumber, pasture-intensive cattle raising, "All inhabitants of the Tawahka Bioillicit removal of fauna, and other activities sphere Reserve will have the same rights and that work against the biological conservation obligations as all other Hondurans." of the Reserve. The Tawahka community, with the support of various governmental The government will try to gain admitentities, will be responsible for protecting the tance for the Tawahka Biosphere Reserve to resources within the Reserve. If the Tawahka the international networkofUNESCO' s Man community so requests, theHonduranAnned and Biosphere program. Forces will take necessary measures to eject Newsletter �N c Ca ada ,, A proposal has been drawn up to create management of the reserve, through the colonists who settle in the areas after this the Tawahka Biosphere Reserve in La Tawahka Indian Federation of Honduras decree takes effect. Mosquitia, Eastern Honduras, by Mosquitia (FITH), subject to supervision by the ExecuPawisa(MOPAWI),aHondurangroupwhich tive Branch. The exploitation of subsoil resources by advocates the demarcation of Indian territoinhabitants of the Reserve will be subject to The Reserve will be divided into three federal laws and must be authorized by the ries. The proposal was made, recognizing that protecting forests arid the Indigenous People areas- a central natural zone, a buffer zone, government and include benefits for the who inhabit them is both important and a legal and a settled cultural zone - which will be Tawahkacommunity. If people must move in obligation of the Honduran government, and determinedbytheTawahkacommunity.Land order for this exploitation to be carried out, and natural resources in the region will be they will be compensated. includes the following points: used as they have been traditionally, and in the The goals of creating the Tawahka Bio- manner indicated by the Regulations for Land Archaeological sites and objects, hissphere Reserve include guaranteeing the Use approved by the Tawahka Congress. torical documents, and other testimonies of Tawahka people the space they need to live in Current land ownership will be respected, and the past that are found in the Reserve will be their traditional manner; protecting sales will be allowed, with the condition that placed in the custody of Honduran Institute of biodiversity in the central Patuca River area; the Tawahka community be given preference Anthropology and History,in accordance with stopping encroaching deforestation; protect- over other prospective buyers. current laws about the defense of cultural ing natural resources to promote ecotourism, heritage. The Institute will work in coordinaThe following activiths will not be per- tion with the Tawahka community. scientific research, and sustainable development; and completing a continuous ecological mitted in the Reserve: incr strial exploitation corridor that would also include theRioPlatano of the lumber, pasture-intensive cattle raising, "All inhabitants of the Tawahka Bioillicit removal of fauna, and other activities sphere Reserve will have the same rights and Biosphere Reserve. that work against the biological conservation obligations as all other Hondurans." The Reserve will be for the collective use of the Reserve. The Tawahka community, of the Tawahka community and the people with the support of various governmental The government will try to gain admitwho now live in the area, with the goal of entities, will be responsible for protecting the tance for the Tawahka Biosphere Reserve to maintaining the traditional economy and resources within the Reserve. If the Tawahka the international network ofUNESCO' s Man sustainable development The Tawahkacom- community so requests, the Honduran Armed and Biosphere program. munities will promote, plan, and execute the Forces will take necessary measures to eject 28 IC Newsletter After a long struggle for economic and political rights, the fuuit people won the political rights over a region which is more than 770,000 square miles (1/5 of the Canadian land mass). The governmentagreed to the creation of a new political subdivision of Canada, which will carry the name of "Nunavut," meaning "Our Land" in the fuuit language. fu addition, the government accepted the terms that this territory be independent of the Northwest Territories. To the 17,000 fuuit people living in the Great North, this agreement marks a victory after a long struggle, which began after the Vol 6 Num 3 European explorers claimed the Arctic archipelago. In addition to political and territorial control, the fuuit will receive economic advantages through this accord in the fonn of an indemnity of one million dollars, payable within 14 years. Experts believe that the Nunavut Territory is rich in oil, natural gas and precious metals. The fuuit will grant limited rights for the exploitation of these resources. Source: NitanissanBulletin. No. 24, February 1992 29 �WD 0~@ Lf@ I This reportwas given during the March 1992 CONIC conference of the Coordinating Body in New York. Carmen Pereira, leader of the Organization of Indigenous Women ofBent, discussed the situation in Beni following The Indigenous March for Land and Dignity to La Paz in August 1990, and the signing of the decree which recognized the territories of the communities of the area. I mountain wherewemakeachaco and plant tomatoes, rice, yuca and oranges for our daily sustenance. We have organized watch posts in the forest so the loggers will not enter but it is difficult to control. The Indigenous women of San Ignacio together with the central organization have to go and see. We went in January and took away an eight horse power engine, two barrels of gasoline, Carmen Pereira (far left) In a meeting with the Board two chain saws, their boat and of Directors of the Center for Indigenous People their wood. This wood will now The cattle ranchers are still in the area. Francisco, the barbed wire has already benefit the community and will be sold to They are not going to leave until the reached the edge of the village. Now ev- make a school, sanitary facilities and government buys the lands from them erything is flattened, the ranchers knock whatever else is needed. because they have property titles. Now the over the trees. The government decree is We women have only done this begovernment has to buy the land to give it there but it is not being enforced. The to the Siriono people, something they logging companies also continue cutting cause,aswehavesaid,wedonotcareifwe have not done yet. Where I live in San wood. We have to travelfarto plant, to the die in order to get what we want The 30 SAIIC Newsletter �Indian women at the CONIC meeting New York, March, 1992 logging companies arevecy abusive: They enter the communities and rut the wood in front of everyone. @) I This reportwas given during the March 1992 CONIC conference of the Coordinating Body in New York. Carmen Pereira, leader of the Organization of Indigenous Women ofBeni, discussed the situation in Beni following The Indigenous March for Land and Dignity to La Paz in August 1990, and signing of the decree which recognized the territories of the communities ofthearea. I I mountain where we make achaco and plant tomatoes, rice, yuca and oranges for our daily sustenance. We have organized watch posts in the forest so the loggers will not enter but it is difficult to control. The Indigenous women of San Ignacio together with the central organization have to go and see. We went in January and took away an eight horse power engine, two barrels of gasoline, two chain saws, their boat and their wood. This wood will now The cattle ranchers are still in the area. Francisco, the barbed wire has already benefit the community and will be sold to They are not going to leave until the reached the edge of the village. Now ev- make a school, sanitary facilities and government buys the lands from them erything is flattened, the ranchers knock whatever else is needed. because they have property titles. Now the over the trees. The government decree is We women have only done this begovernment has to buy the land to give it there but it is not being enforced. The cause,aswehavesaid,wedonotcareifwe to the Siriono people, something they logging companies also continue cutting have not done yet. Where I live in San wood. Wehavetotravelfartoplant, to the die in order to get what we want. The 30 SAIIC Newsletter There was a serious problem where they killed a child, Roy Juarez. This family, although it is Indigenous, has cattle and there was a cattle rancher who wanted to take their land. This rancher, who is from Sucre, sent one of his servants. As they did not find the father who had gone to the river, they shot and killed the six year old boy. The boy was with his little brothers, one who was three and the other who was one year old. The three year old grabbed his younger brother into his rums and ran to the mountain. From there he heard the shots and went to tell another family. When they got back the boy was dead. This happened in 1989 and there is a case which is still pending in court but nothing will come of it because this man has a lot of money to keep the lawyers quiet For the Indigenous People there is no justice. For that reason we would like a law in Bolivia which would protect the Indigenous women and men. Forfurther information contact: Carmen Pereira Central de Pueblos lndigenas del Beni Casilla 58 Trinidad, Bolivia Tel: 591 464575 AliciaCanaviri Coordinadora de Mujeres lndfgenas de Sud y Centro America Av. Burgaleta Pasaje Callacoque 1947 Villa Copacabana La Paz, Bolivia Tel: 591 2 3121043 or 591 2 30478 Wara Alderete PO Box28703 Oakland, CA 94604 Tel: 510 834 4263 Fax: 510 834 4264 The Organization of Indigenous Women of Beni is a member of the Coordinating Body ofIndigenous Women of Central and South America, which is a communication and support network, by which Indigenous women can publicize and share our worlc, our problems and achievements. We also hold activities to promote the organization and participation of our sisters on a continental level. 6 Num 3 31 �! The Women's International League for Peace and Freedom (WILPF) will sponsor an International Seminar of Indigenous Women of the Americas on June 28-30, 1992 in Santa Cruz, Bolivia.This meeting will serve as a tribute to Indian women, and to support the right to life, territory, culture and political participation of indigenous people. i The seminar will be held in preparation for the WI F XXV International Congress which will be held in Santa Cruz, Bolivia on July 1 and will culminate in the signing of a "Peace and Justice Treaty among the Women of the mericas." The WILPF is an international organization which seeks to unite women all over the world in an effort to work towards peace and human rights. 32 SAIIC Newsletter �The Women's International League for Peace and Freedom will sponsor an International Seminar of Indigenous Women of the Americas onJune 28-30, 1992 in Santa Cruz, Bolivia.This meeting will serve as a tribute to Indian women, to support the right to life, territory, culture and political participation of indigenous people. The seminar will be held in preparation for the WILPF XXV International Congress which will be held in Santa Cruz, Bolivia on July 1-6 and will culminate in the signing of a "Peace and Justice Treaty among e Women of the • II mer1cas. The WILPF is an international organization which seeks to unite women all over the world an effort to work towards peace and human rights. 32 SAIIC Newsletter (Ohio, USA) America is a nine month in solidarity and support of indigenous peoples' years of for their cultures and lands. The Walk is one many events aimed at changing the structive and environme disastrous course of this country. The began on January 31, 1 at the United Nations in New York City. walk will continue the 3,000 mile journey, ending at the Nuclear Test Site on Western Shoshone land on October 1 1 with a massive non-violent demonstration. The marchers II be passing through Philadelphia Pennsylvania, shington DC, Columbus Ohio, Indianapolis Indiana, St. louis Missouri, leavenworth Kansas, Colorado Springs Colorado, Albuquerque N e w Mexico, Big ountain Arizona, avasupa1 land rizona,andlas Vegas Nevada. The entire route, once indigenous peoples land, is now littered with the broken promises of treaties signed by the US government. Native Vol 6 Num 3 speakers, demonstrations, and workshops are planned along route bring attention to these struggles. Between 150 and 300 participants are currently walking. Everyone is invited to walk with the group for a day, a or the those unable to participate in this way, supporting another walker or contributing funds for an indigenous speaker, equipment, or medical assistance. Other 1 ~ Spiritual Gathering activities include: Big Mountain, Arizona, USA, June, 1992. ~ In October of 1 there will be the Second Continental Conference: 500 Years Indian Resistance in Panama 16 33 �I Indigenous leaders meeting at the December 1991 NGO conference "The Roots of the Future" in Paris signed a declaration demanding that governments and international organizations guarantee the rights of Indigenous Peoples to self-determination and control over their natural resources. The declaration rejects the· celebration of the "Quincentennial of the Discovery ofAmerica" and states that "the 11th of October, 1492 was the last day of freedom for the Indigenous Peoples of America". The signers also demand the right of Indigenous Peoples to participate in the UN Conference on Environment and Development to be held in June in Brazil. The Indigenous leaders wish to present an alternative modal for sustainable development based on the traditional harmonious relationship between Indians and the environment They reject the western development I! ' I ' Letter from the Indigenous Delegates present at the Palace of Nations in Geneva Switzerland, to the Pope. Geneva, August 1, 1991 Chief of State of the Vatican Pope John Paul ll Rome, Italy The indigenous delegates present at the Palace of Nations, in Geneva, Switzerland, in debate regarding the Universal Declaration of the rights of indigenous people, convened by the "Working Group of Indigenous People" of the United Nations, hereby present and declare: In view of the declaration on May 3, 4, 1493, of the Papal Bull INTER CETERA, by which territories of indigenous people are conceded to Spain and Portugal, without taking into account the material or spiritual rights of the indigenous people in case of ABYA-YALA (America) and other parts of the world; In defense of the sacred rights of the indigenous people, and in promotion of human dignity and harmony that should reign among humanity on this planet, For all these purposes: l)we demand from the vatican state a denunciation of the unilateral treaty Pope Alejandro modal basedonamarketeconomywhichonly benefits the powerful and which is responsible for the destruction of the environment through overexploitationofnaturalresources. The following is the introduction to the declaration: We, the Indigenous Peoples of the world have been constructing, since the ancestrnl times, a culture, civilization, history and a view of the world which have permitted us to co-exist harmoniously with nature. This normalprocesswasintenuptedinAmericain1492 VI, as being contrary to the Universal Human Rights of Peoples. 2)whereas theyear 1993 completes 500 years of a supposed spiritual conquest without clear rectification of this universal injustice, allowing the nation-states that have benefited from the inherintance of Pope Alejandro VI to continue programmes of genocide and ethnocide, denying the indigenous people the recuperation of a harmony based on reciprocal human respect, we demand that the Papal Bull of May 3, 4, 1493 INTER CETERA be annulled. 3)we direct John Paul ll to accede to universal concepts of justice including the spiritual and material rights of indigenous peoples, in furthereance of life, harmony of human beings with our Sacred Mother, and the spiritual peace of the Great Creator in accord with the cosmovision of each one of our indigenous peoples, free from all oppression. Thus we proclaim in the name of Human Dignity, in harmony with our Mother Nature and in the Spirit of Truth. Signed, the indigenous delegates, and organizations. by the European invasion of the continent and has meant genocide, the negation of our culture, the violation of our human rights, racial discrimination, the usurpation of our natural resources and the occupation of our territories and sacred places. Currently the Indigenous Peoples fmd themselves very affected by the necessity created by the economic and cultural system imposed by the great powers and governments. At the same time we have contributed to the "development", sacrificing our peoples and resources without receiving any compensation. For a copy of the full text send $3 to SAIIC. 34 SAIIC Newsletter �I Indigenous leaders meeting at the December 1991 NGO conference "The Roots of the Future" in Paris signed a declaration demanding that governments and international organizations guarantee the rights of Indigenous Peoples to self-determination and control over their natural resources. The declaration rejects the celebration of the "QuincentennialoftheDiscovery ofAmerica" and states that "the 11th of October, 1492 was the last day of freedom for the Indigenous Peoples of America". The signers also demand the right of Indigenous Peoples to participate in the UN Conference on Environment and Development to be held in June in Brazil. Thelndigenousleaders wish to present an alternative modal for sustainable development based on the traditional harmonious relationship between Indians and the environment. They reject the western development 'i ! ! Letter from the Indigenous Delegates present at the Palace of Nations in Geneva Switzerland, to the Pope. Geneva, August 1, 1991 i Chief of State of the Vatican Pope John Paulll Rome, Italy ! The indigenous delegates present at the Palace of Nations, in Geneva, Switzerland, in debate regarding the Universal Declaration of the rights of indigenous people, convened by the "Working Group of Indigenous People" of the United Nations, hereby present and declare: In view of the declaration on May 3, 4, 1493, of the Papal BulllNTER CETERA, by which territories of indigenous people are conceded to Spain and Portugal, without taking into account the material or spiritual rights of the indigenous people in case of ABYA-YALA (America) and other parts of the world; In defense of the sacred rights of the indigenous people, and in promotion of human dignity and harmony that should reign among humanity on this planet, For all these purposes: l)we demand from the vatican state a denunciation of the unilateral treaty Pope Alejandro 34 modalbasedonamarketeconomywhichonly benefits the powerful and which is responsible for the destruction of the environment through over exploitation ofnatural resources. The following is the introduction to the declaration: We, the Indigenous Peoples of the world have been constructing, since the ancestral times, a culture, civilization, history and a view of the world which have pennitted us to co-exist hrumoniously with nature. This normalprocesswasinterruptedinAmericain1492 VI, as being contrary to the Universal Human Rights of Peoples. 2)whereas the year 1993 completes 500 years of a supposed spiritual conquest without clear rectification of this universal injustice, allowing the nation-states that have benefited from the inherintance of Pope Alejandro VI to continue progranunes of genocide and etlmocide, denying the indigenous people the recuperation of a harmony based on reciprocal human respect, we demand that the Papal Bull of May 3, 4, 1493 INTER CETERA be annulled. 3)we direct John Paulll to accede to universal concepts of justice including the spiritual and material rights of indigenous peoples, in furthereance of life, harmony of human beings with our Sacred Mother, and the spiritual peace of the Great Creator in accord with the cosmovision of each one of our indigenous peoples, free from all oppression. Thus we proclaim in the name of Human Dignity, in harmony with our Mother Nature and in the Spirit of Truth. Signed, the indigenous delegates, and organizations. • I (Panama, Ecuador) Indigenous mostprogressiveandlndian-friendly,''said Peoples do not expect a significant reduc- CONAIE president Luis Macas. tion in the rate of destruction of the environment after the United Nations He criticized governments andNGOs Conference on the Environment and De- for giving little importance to the "human velopment (UNCED) to be held in Rio de aspects of conservation" during preparaJaneiro in June, and demand that their tory discussions for the Earth Summit. voices be heard at that conference. "We have seen governments and environmentalists from both North and South get For the Confederation of Indigenous deeply involved in discussions on People of Ecuador (CONAIE), the nature biodiversity and technology, but without of the pre-UNCED negotiations held so speaking about us (Indians), who have far seem to point to the meeting being conserved theEarthformillennia,"Macas "great theater, with few concrete results". said. Oswaldo de Leon Kantule, a youth leader of the Kuna People ofPanama, said that he is opposed to the conference. He charges that it only provides a forum for governmental and non-governmental organizations and leaves out the native populations who are "the true defenders of Mother Earth." by the European invasion of the continent and has meant genocide, the negation of our culture, the violation of our human rights, racial discrimination, the usurpation of our natural resources and the occupation of our territories and sacred places. Currently the Indigenous Peoples find themselves very affected by the necessity created by the economic and cultural system imposed by the great powers and governments. At the same time we have contributF.Ai to the "development", sacrificing our peoples and resources without receiving any compensation. For a copy of the full text send $3 to SAilC. SAIIC Newsletter Delegates from the Ecuador ethnic conference had attended the Pre-UNCED negotiations which began in Kenya in August1990andendedlastMarchinNew York. For Macas, those who took part in the discussions "forgot the Indian tribes, who for centuries have lived in the forests and the high plateau of America." De Leon insisted that the UN summit He said Indigenous groups throughofficially recognize Indian groups as the out the world would present to the Rio true environmental protectors and give summit a report showing how the Indians them a forum from which to voice their view the universe and demanding that all demands after five centuries of exploita- economic activity in areas inhabited by tion, death and extennination. Indians be administrated by the Indigenous groups themselves. Indigenous groups say official documents to be signed at the Rio meeting would hardly stop the current rate of environmental destruction in the region. "It will be a grand spectacle where each government will want to appear the 6 Num 3 Powerfulcountriesmustincreasetheir economic aid, but at the same time, change their paternalistic and imperialistic outlook on he south," said Macas. He blamed the market society and the capitalistmodel for75 percent ofenvironmental deterioration in the world. Vianor Perez, Kunaactivist, described as "contradictory", the fact that Latin American governments wholeheartedly back the conference and at the same time, approve of the cutting down of the Amazonianforest.Everyyear,closeto200,000 acres of forest reserves are destroyed, tenitory which for centuries has provided food and shelter to the Indian population. "A fundamental issue that the conference must discuss is the Indians' right to use their own land," said Kuna leader de Leon. "If some kind of agreement is not reached, the Indigenous people of Latin America will only be left with the air they breathe and the little land that surrounds them now." "We indigenous peopleofBrazil don't expect much from that conference," said Allton Krenack, the Coordinator of the Union of Indian nations in Brazil. "Because the governments who will participate have made the decision a long time ago about their environmental police. It is really just a show." Source: Inter Press Service and SAIIC 35 �� 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. 6, No. 3 (Spring and Summer 1992) 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. 6, No. 3 (Spring and Summer 1992) "March on Quito: Amazon Indians Demand To be Heard" Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Vol. 6, No. 3 (Spring and Summer 1992) "March on Quito: Amazon Indians Demand To be Heard" Item Type Newspaper Article Attachment Title Vol. 6, No. 3.pdf Abstract Note This issue of volume 6 covers a broad set of topics from health concerns, land disputes, and meetings between indigenous groups, just to name a few. It discusses these issues in the context of several Central/South American regions. Issue 3 Language English Pages 1-36 Publication Title SAIIC Newsletter Volume 6 1992 Argentina Bolivia Brazil Chile Ecuador El Salvador Honduras Indian Women March on Quito Meso America Mesoamerica Mexico Panama Sacha Yachana Research Center Spring 1992 Summer 1992 https://www.abyayalanews.org/files/original/f0e72820ed1e62d41e258d97e44cfcd9.pdf c5d61b42791cd330344e082e621c3000 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. 6, No. 3 (1).pdf PDF Text Text SOUTH AND MESO AMERICAN INDIAN INFORMATION CENTER Newsletter AMAZON Vo/6 No 3, Spring & Summer 7992 INDIANS DEMAND TO BE HEARD � 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. 6, No. 3 (Spring and Summer 1992) 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 Cover Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring & Summer 1992 Zotero Title Cover Item Type Newspaper Article Attachment Title Vol. 6, No. 3 (1).pdf Abstract Note Cover of Vol. 6, No. 3 (Spring and Summer 1992) Language English Pages 1 Publication Title SAIIC Newsletter Volume 6 Issue 3 Amazon Indians March on Quito https://www.abyayalanews.org/files/original/a3c7678fb5d21fe3905f3a50713007d8.pdf b23cb48a8fdcf30e1a422879dd13b3f1 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. 6, No. 3 (2).pdf PDF Text Text ~"' = I ~ ' "" - ~ ~ ~"" •· • ~ 0 = • I • I • I s ntents AMAZON March from Pastaza to Quito (Ecuador) ................... 4 Sacha Yachana Research Center (Ecuador) .............. 8 Military Reserves on Indian Lands (Brazil) ................. 9 Spreading Venereal Diseases (Brazil) ....................... 9 Interview with President of ONIC (Colombia) ............ 10 SAUC Coordinator: Nilo Cayuqueo Coordinator Assistants: Eva Aguilar Veilleux -Jim Freeman Development Coordinator: Karl Guevara Erb Accounting: Quipus Radio Program Coordinator: Carlos Maibeth Design & Typesetting: El Andar Publications SOUTHERN CONE · The Mataco Face Cholera Outbreak (Argentina) ....... 14 500 Years of Epidemics (Argentina) ........................ 15 letter from PIRCA (Argentina) .................................. 15 Pehuenche lands Still Not Secured (Chile) ................ 16 Mapuche Protest Forced Eviction (Chile) ................... 17 Mapuches living under Ozone Hole (Chile) .............. 17 ANDES Indian and Campesino Leaders Meet (Bolivia) ........... 18 Drought Forces Aymara to Migrate (Bolivia) .............. 19 Indigenous Help Draft Constitution (Colombia) ......... 20 MESO AMERICA CONIC Meeting in Kuna Yolo (Panama) .................. 22 Police Raid Indian Cooperative (EI Salvador) ............ 24 Dangerous Agricultural Reforms (Mexico) ................. 25 Indians Violently Evicted in Palenque (Mexico) .......... 26 Logging Deal Blocked (Honduras) ............................ 27 Proposal to Create Biosphere (Honduras) ................. 28 SAIIC Board of Directors Gina Pacaldo (San Carlos Apache/ Chicana),Nilo Cayuqueo (MapucheArgentinaL Carlos Maibeth (MiskitoNicaraguaL Wara Alderete (CalchaquiArgentinaL Xihuanel Huerta (ChicanlndiaL Guillermo Delgado (Quechua-Bolivia), Lucilene Whitesell (Amazonia Native-Brasil) The SAIIC Newsletter (ISSN 1056-5876) is published 2-4 times per year and available for an annual $15 personal membership, $25 for an organizational membership, or $ at certain newstands. For membership, you will also receive Urgent Actions bulletins. We would like to thank the following people and organizations for their generous assistance and donations to SAIIC. NORTH AMERICA Inuit win Back Territorry (Canada) ........................... 29 INDIAN WOMEN Interview with Carmen Pereira (Bolivia) .................... 30 CONFERENCES ••••••••••••••••••••••••••••••••••••••••••••• 32 Indigenous People's Alliance ................................... 23 Second CONIC Meeting ........................................ 23 OTHER NEWS Letter to the Pope ................................................... 34 Indigenous leaders Sign Paris Declaration ................ 34 UNCED ................................................................ 35 Available ltems ....................................... Back Page Mail: PO Box 28703 Oakland, California 94604 Office: 1212 Broadway, #830 Oakland, California 94612 Phone: (51 OJ 834-4263 Fax: (51 0)-834-4264 Peacenet E-mail: saiic@igc.org A Central Place, Peter Veilleux, Juan Aulestia (Oxfam), Jeffrey Bronfman, Karima Cammell, Theodore Downing, Dianne Engleke, Ethnic News Watch, Fellowship of Reconciliation,W. H. Carol Ferry, Howard Frederick, Abby Friedman, Dan Greenwood, Rick Hamouris, lncomindios, David Lauer, Andrew Mutter, Sergio Montano, Alfonso Palmas, Robert Patton, Joe Quigley, Rainforest Action Network, Julie Rogers, Judy Wells. Thanks to the following foundations for their generous support: The John D. & Catherine T. MacArthur Foundation, General Service Foundation, Tides Foundation, Funding Exchange, Seventh Generation Fund, Agricultural Mission, United Church of Christ, Peace Development Fund, Vanguard Foundation, Oneway Trust, Highlander Center-Environment and Democracy Campaign, Compu Mentor, Damien Foundation. � 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. 6, No. 3 (Spring and Summer 1992) 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 Table of Contents Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Table of Contents Item Type Newspaper Article Attachment Title Vol. 6, No. 3 (2).pdf Abstract Note Table of Contents Issue 3 Language English Pages 2 Publication Title SAIIC Newsletter Volume 6 Amazon Andes Conferences Indian Women Meso America Mesoamerica North America Southern Cone https://www.abyayalanews.org/files/original/7513f49faa9929f6aef0d3bd3bb6f423.pdf ee16943157bf0ac6d6af9db3fb4409f2 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. 6, No. 3 (3).pdf PDF Text Text Since the publication of our previous SAIIC Newsletter, Indigenous unity and continental organizing continues to be a subject of dynamic discussion. More Indigenous peoples have been contacted, and we have witnessed encounters with younger leaders, men and women, who continue to take political responsabilities within Indian communities. This year's meetings have resulted in strengthening ties among Indigenous peoples. They have helped to clarify our positions within the larger spectrum of societies, and international organizations. The Indigenous perspective is contributing to promote a process of mental decolonization, and is opening spaces of dialogue unknown before. Demands Printed on Recycled Paper PRINTED WITH SOY INK � 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. 6, No. 3 (Spring and Summer 1992) 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 Editorial Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Editorial Item Type Newspaper Article Attachment Title vol. 6, No. 3 (3).pdf Abstract Note Editorial Issue 3 Language English Pages 3 Publication Title SAIIC Newsletter Volume 6 Ecuador Editorial Indigenous people https://www.abyayalanews.org/files/original/52a27f0cd1ce0c3a91a4414b67661c77.pdf fc81fafb32d704342c7f017279603b32 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. 6, No. 3 (4-7).pdf PDF Text Text @~@ 0 @ E We come to speak in the name of all In l:he last three years l:he Ecuadorian Pastaza Province, to demand that the Indian the lives ofthe jungle, especiallyfor those government has been intensifying l:he explo- voices be heard. which are disappearing. ration and exploitation ofl:he natural resources The marchers called on the government They are the water spirits: the Yacurunas. They are the jungle spirits: the Sacharunas. They are the fertility spirits. They are the sowing spirits. They are the harvesting spirits. They are the gods of abundance. Allpamanda! Causaimanda! Jatarishum! (For land! For life! We all rise up!) - from a flyer distributed by the marchers 4 in l:heAmazonregion, especially in l:he Pastaza Province, homeland of l:he Quichua, Shiwiar and Achuar Indians. As a way to defend their territory the Indian People, led by OPlP, have been trying to persuade the government and oil companies to recognize I:ndian·territories and conduct rational exploitation of the resources in these territories. After exhausting l:he possibility of a negotiated settlement, l:he Indians felt their only recourse was to march on the capitol. ThusonApril21, 199210,000marchers arrived in Quito,ledby2,000Indiansfrom the to legally recognize their territories, andreform the National Constitution to protect the different nationalities and cultures ofEcuador. The Indians are demanding control over the largest remaining Amazon rainforest lands. Under very heavy military guard, the government ofPresidentRodrigo Borja partially met their demands by officially recognizing over two and a half million of the almost five million acres of lands they occupy. The government also called for a special session of Congress to review Indigenous Peoples' demand for constitutional reform. SAIIC Newsletter �Woman with bouquet at the march The Amazon march was coordinated by the Organization of Indigenous People of Pastaza (OPIP) as a response to nearly three years of fruitless dialogue between the government and the national Indian federations, culminating in the government's refusal to legalize the Indian territories and its acquieslcence to pressure from trans-national oil, timber, mining and tourism industries to exploit the Amazon rainforest TheQuichua, Shiwiar,ZaparoandAchuar marchers were following in the footsteps of their ancestors. Ninety years ago, led by the legendary chiefPalati, leaders of these groups marched from their communities in Pastaza to the capitol of Quito to meet with the government over the rights to the territory which they have occupied for a millennium. The leaders returned to their communities with a title to all the lands of the Pastaza Province. This title to seven-million ac1-es was buried and forgotten when the chief died. On April 23, President Borja warmly greeted and thanked the Indians for their courage and agreed to negotiate the first of their demands of the legalization of their traditional territories. Despite the warm welcome and promises, the peaceful marchers were met by a massive contingent of police and military in riot gear and army tanks. TitoMerino, the communications coordinator of OPIP commented wryly that he did not realize that Ecuador was at war. Vol 6 Num 3 One hundred of the Indian leaders were allowed to pass through the military blockade to present their demands to President Borja. Indian leaders, from Luis Macas, the President of the National Indian Confederation of Ecuador (CONAIE), to a traditional midwife urging the President to legally recognize Indian rights. The negotiations with the Indian People of Pastaza reached a deadlock over the government's refusal to legally recognize Indian territory which falls within a 25 by 120 mile swath of land along the Peruvian border. The main force blocking the legalization of these lands is the Ecuadorian Institute for Agrarian Reform and Colonization (IERAC). IERAC claims that this border area is necessary for "national security" and has re- Ecuadorian March cently begun a campaign to colonize the region under a program known as "Living bor- ders." Citing the loss of nearly half its territory to Peru this century, the Ecuadorian government claims it is encouraging development along its borders to prevent further incursions. The Indigenous Peoples of Pastaza are not asking for areas already colonized, but only land which they currently use. Close to 35 percent of the Pastaza Indian communities are located within the border region slated for colonization. They are demanding that this security zone be reduced considerably. On May 13th, the Borja administration formally handed over title to over one-half of the Indian-occupied lands. The Indians claim that all of their territory must be legalized and that these lands be contiguous so as not to separate communities of the same nation. Instead, the government is recognizing 19 separate blocks of lands as the properties of individual communities. The military charges that the Indians are attempting to divide the country by claiming their "nation-hood." CONAIE disagrees. "In noway arewecallingfordissolutionoftheEcuadorianState. We only want our country to legally ll. recognize the fact that we Ecua~ dorians are made up of different o nations and cultures," stated one '5 member of CONAIE. .c ll. The Indians suspect that oil interests are at the root of the government's reluctance to formally recognize all their territory. PetroEcuador, the pow- 5 �in a town after the march erful branch of the Ecuadorian government which oversees oil concessions to trans-national oil companies, announced the day before the marchers arrived in Quito that the US based oil company, ARCO, had discovered a huge reserve of oil within the territories being claimed by the marchers. OPIP organized the march to prevent the ecological and cultural devastation which they witnessed in the Northern and Southern Ecuadorian Amazon regions. Due mostly to oil development, Ecuador has the highest deforestation rate of any South American country. The Pastaza province contains the largest remaining pristine rainforest in Ecuador. Since Ecuador's oil boom began in the early 1970s, over twelve million acres of Amazon rainforest have been turned over to trans-national oil corporations. Millions of gallons of oil and toxic waste by-products have been spilled or dumped into the rainforest, contaminating the soil, air and water. Oil development has brought deforestation, colonization, militarization, prostitution, alcoholism, violence, poverty, malnutrition and disease to the Indigenous Peoples. ''They treat it [the Amazon] like a box full of resources," says Tito Merino on the government's attitude toward the Amazon, "They tum it upside down and shake it out and leave nothing for those who live there." "We marched along with the men to Quito to demand the recognition of our ancestral territories," said Patricia Gualinga, a Quichu women from the Sarayacu commu- 6 nity. "The women in Amazonia are fighting of Pastaza is calling on the government to together to defend our people from the oil change Article I of the Constitution to read, companies' threats to our territories. The oil ''Ecuador is a pluri-national, sovereign, indecompanies come in and they bring disruptive pendent, democratic and unified state which ideas. They are trying to change the way our recognizes, protects and respects cultural dimen act One example is that they are trying to versity." prostitute our women. So, we have to be Most South American countries have strong. Some women get pregnant This is either reformed or are in the process of revery bad for the community. The women feel forming their constitutions to recognize and protect the rights of Indigenous People. Howembarrassed, and they move to the cities." Along with their demands, OPIP pre- ever, the popular concept in Ecuador is still sented a natural resource management plan in that Indians belong to the past, part of what is which they explained their traditional, non- known as "folklore," to be commercially exdestructive use of the forest, "not only for ploited. short-term benefit, but for the benefit of the In an attempt to contrive a single and children of our grandchildren." uniform cultural identity, the government has The concept of indigenous territoriality been actively promoting the "integration" and is a fairly new one for the Ecuadorians. The "civilization" of Indian people since its foronly lands currently recognized as Indian mation in 1830. This strategy has led to the territories in the country are those occupied by social, economic, and political exclusion or the Huaorani -also located inPastaza -and exploitation of Indian people who comprise the Awa on the Colombian border. These 40-45% of the total population of Ecuador. After three weeks of camping in a public territories were legalized in the 1980s due to international pressure placed on the govern- park in Quito, the Indians left with less than ment Over the last decade, environmental they came for. They gained the titles to little and human rights activists have become in- more than one-half of the lands they use and creasingly aware that territorial rights are nec- Congress called a special session in June to essary for the survival of Indigenous Peoples review the Indians' demand for constitutional reform. Another important achievement was and for the protection of rainforests. OPIP now wants to extend these territo- winning the hearts of the Ecuadorian people. ries to include the rest of the Pastaza Indian Long thought of as "invisible savages," the lands. They claim that territorial rights are Indians are now recognized as courageous necessary in order to guarantee the survival of and articulate people. The marchers met in Puyo, the capitol of their cultures and their communities. The Organization of Indigenous People Pastaza, on April lOth, many of them having IIC Newsletter �l E F After one hundred years, the first reunion of the Mapuche nation took place in Neuquen, Argentina. Over a hundred lonkos, spiritual leaders of Nagmapu, Chile, and over 200 traditional leaders of different communities in Argentina met to analyze the situation of marginalization and oppression that the national states of Chile and Argentina are imposing on the Mapuche people. They also reaffirmed their historical rights of existence as a nation, the rights to exercise their traditional law and speak their own language, and walked and canoed there from their communities 150 miles away on the Peruvian border. Men, women and children nervously set out from Puyo on the 11th mthe pouring min, holding leaves and plastic over their heads to keep dry. When they entered a community, throngs of people met them, offering donations and support. On their fourth day out, they were greeted by musicians and a fiesta mthe Indian village of Salasaca. The community had built bamboo huts m thecenteroftown forthemarchers to rest The "Salasacas" opened all public facilities to them and greeted them with speeches of solidarity. Over one-half of the marchers' enormous needs for firewood, food, drink, blankets, clothing, shelter and medicine were met by donations from communities along their route. In a press release, the Indians stated, "Our historic walk has defmitively changed the relations between Indian people and the white/mestizo society: the demonstrations of solidarity with our objectives are a clear sign that it is possible for us to live side-by-side, respectful of unity within our diversity." Many of the marchers came down with severe colds and were treated by one of the doctors and/or shamans accompanying the march. The people of the Pastaza rainforest are accustomed to a very warm climate at near sea-level. During the march, they had to climb to altitudes of up to 14,000 feet where the nights were sometimes below freezing. In reaction to the gala jubilee celebra- Vol6 3 E p E agreed on the creation of a Mapuche flag. reunion ended with a ceremony with participation of more than a thousand people. A complete report will be published in the next SAIIC newsletter. Also for more information write to: NehuenMapu Barrio Islas Maluinas Batilana 315, Neuquen, Argentina tions being planned by governments and corporate interests throughout the Americas and Europe to mark the 500years since Columbus began the process of colonization of Indian lands, leaders of the march declared, "Now is the time for de-colonization, the time to recognize our rich cultures and build a new Ecuador." 7 � 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. 6, No. 3 (Spring and Summer 1992) 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 March on Quito: Amazon Indians Demand to be Heard (Ecuador) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title March on Quito: Amazon Indians Demand to be Heard (Ecuador) Item Type Newspaper Article Attachment Title Vol. 6, No. 3 (4-7).pdf Language English Pages 4-7 Publication Title SAIIC Newsletter Volume 6 Abstract Note Members of the Quichua, Shiwiar, Zaparo, and Achuar Tribes of Ecuador marched in April of 1992 to demand control of the largest remaining Amazon rainforest lands. Issue 3 1992 Achuar Amazon Rainforest Ecuador March on Quito Quichua Shiwiar Zaporo https://www.abyayalanews.org/files/original/484704b3a30850a5de5b02cbc56804da.pdf 056d507e88ec94524325550194542474 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. 6, No. 3 (7).pdf PDF Text Text l E F After one hundred years, the first reunion of the Mapuche nation took place in Neuquen, Argentina. Over a hundred lonkos, spiritual leaders of Nagmapu, Chile, and over 200 traditional leaders of different communities in Argentina met to analyze the situation of marginalization and oppression that the national states of Chile and Argentina are imposing on the Mapuche people. They also reaffirmed their historical rights of existence as a nation, the rights to exercise their traditional law and speak their own language, and walked and canoed there from their communities 150 miles away on the Peruvian border. Men, women and children nervously set out from Puyo on the 11th mthe pouring min, holding leaves and plastic over their heads to keep dry. When they entered a community, throngs of people met them, offering donations and support. On their fourth day out, they were greeted by musicians and a fiesta mthe Indian village of Salasaca. The community had built bamboo huts m thecenteroftown forthemarchers to rest The "Salasacas" opened all public facilities to them and greeted them with speeches of solidarity. Over one-half of the marchers' enormous needs for firewood, food, drink, blankets, clothing, shelter and medicine were met by donations from communities along their route. In a press release, the Indians stated, "Our historic walk has defmitively changed the relations between Indian people and the white/mestizo society: the demonstrations of solidarity with our objectives are a clear sign that it is possible for us to live side-by-side, respectful of unity within our diversity." Many of the marchers came down with severe colds and were treated by one of the doctors and/or shamans accompanying the march. The people of the Pastaza rainforest are accustomed to a very warm climate at near sea-level. During the march, they had to climb to altitudes of up to 14,000 feet where the nights were sometimes below freezing. In reaction to the gala jubilee celebra- Vol6 3 E p E agreed on the creation of a Mapuche flag. reunion ended with a ceremony with participation of more than a thousand people. A complete report will be published in the next SAIIC newsletter. Also for more information write to: NehuenMapu Barrio Islas Maluinas Batilana 315, Neuquen, Argentina tions being planned by governments and corporate interests throughout the Americas and Europe to mark the 500years since Columbus began the process of colonization of Indian lands, leaders of the march declared, "Now is the time for de-colonization, the time to recognize our rich cultures and build a new Ecuador." 7 � 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. 6, No. 3 (Spring and Summer 1992) 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 Historical Reunion of the Mapuche Nation (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Historical Reunion of the Mapuche Nation (Argentina) Item Type Newspaper Article Attachment Title vol. 6, No. 3 (7).pdf Abstract Note The text box featured at the top of page seven provides a brief synopsis of the reunion of the Mapuche Nation in Argentina. Issue 3 Language English Pages 7 Publication Title SAIIC Newsletter Volume 6 Argentina Mapuche Mapuche Reunion https://www.abyayalanews.org/files/original/3b1320de45027685bde0de754a6cadd7.pdf 08c101f855d73f2f15f5c93ee656b742 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. 6, No. 3 (8).pdf PDF Text Text The Sacha Yachana Research Center (CISAY) was created in February 1992 as the scientific arm of the Organization of Indigenous Peoples of Pastaza (OPIP). It was established to advise OPIP and its member communities and associations on issues related to the management and conservation ofecosystems in the indigenous peoples' territories ofPastaza. The goals of CISAY are: 0 To conduct studies of indigenous peoples' territories and their natural and managed ecosystems 0 To research cultural and ecologically sound socio-economic development plans for Indigenous communities 0 To evaluate governmental and nongovernmental organizations' economic development projects for Pastaza that affect indigenous peoples' territories. 0 To evaluate governmental and NGO scientific projects within Pastaza's indigenous peoples' territories. o To develop guidelines for scientific research, socio-economic development, resource extraction, and conservation within indigenous peoples' territories in Pastaza. CISAY' s finances and management are independent from OPIP. However, CISAY is accountable to the policies emanating from OPIP's congresses and assemblies. A diagram of QSAY's internal organization rollows. CRITERIA FOR THE SELECTION OF CANDIDATES FOR CISAY'S SCIENTIFIC TEAM 1. A workshop for team pre-candidates will take place in Puyo in May 1992. The theme of the workshop will be: natural resources and environment, traditional Quichua knowledge, environmental policy. 2. Candidates will be chosen because they are: bilingual (Quichua/Spanish); at least high school graduates; inclined to work 8 on environmental issues; and, experienced in community activities and organizations. 3. Team members will be chosen among those who have: good training, a commitment and understanding of indigenous and environmental issues, understanding of the national mestizo/creole society and the other ethnic groups of Ecuador, and also on the basis that they exercise their traditional and cultural practices. Currently, CISAY is formed by Leonardo Viteri, Director; Alfredo Vargas, Hydraulic Engineer; Wilfrido Aragon, Zootechnist; Olga Pineda, Research Assistant; Maritza Toala, Secretary; and Ricardo Grefa, Cartographer. THE ORGANIZATION OF INDIGENOUS PEOPLES OF PASTAZA (OPIP) OPIP was established in 1978 by the Quichua, Achuar, Shiwiar, and Zaparo peoples of Pastaza. It is formed by 148 communities with a population of nearly 20,000 people. The grass-roots members of OPIP are organized in centers (settlements); and associations (groups of centers). The frrst authority of OPIP is the Congress which meets every three years with delegations from each community. Additionally, there are annual assemblies and ordinary bi-annual assemblies. OPIP also has a board ofdirectors elected by the Congress which are: President, Vice President; Director of Promotion and Organization; Director of Territories and Natural Resources; Director of Education, Science and Technology; Director of Community Health; Director of Community Development; and Director of Women in Development. The goals of OPIP are: 1. To promote the unity and develop the organization of the peoples of Pastaza. 2. To obtain land rights to our ancestral territories from the government of Ecuador. 3. To develop policies for conservation and sustainable management of natural resources on our territories, for the benefit of indigenous people and for the rest of humankind. 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. 6, No. 3 (Spring and Summer 1992) 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 Sacha Yachana Research Center (Ecuador) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Sacha Yachana Research Center (Ecuador) Item Type Newspaper Article Attachment Title vol. 6, No. 3 (8).pdf Abstract Note This article explains what the Sacha Yachana Research Center (CISAY) is, along with their goals, an explanation of their criteria for selecting candidates for their scientific team, and some information regarding the Organization of Indigenous Peoples of Pastaza (OPIP). Issue 3 Language English Pages 8 Publication Title SAIIC Newsletter Volume 6 CISAY Ecuador OPIP Sacha Yachana Sacha Yachana Research Center https://www.abyayalanews.org/files/original/e837f2e5fdd17029bf7d15bbf48d7082.pdf 5fb918a5cb99dafb7e0d79edd02cafb0 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. 6, No. 3 (9).pdf PDF Text Text Brasil IL The Brazilian military controls 25 million acres of land in the Amazon. Presidential decress have alloted and reserved 36 areas for the armed forces. According to Angelo Pansa, · an Italian priest who is a member of the International Tribunal for the Rights of the People and who is also active in CIMI (Indigenous Council of Missionaries) there are 6 areas that trancede Indigenous lands, totally or partially. In the southern part of the state of Para, where 2,600 Indians live, the military holds 16 million acres, an area twice the size of the Kayap6 Indian reserve. The majority of the land reserved for the military is devoted to the establishment of living quarters, the stationing ofbatuilions and border platoons as well as for military training in areas that are remote and sparsely populated. Source: Jornal do Comercio, 2111192 (via alternex) OLD-MI SPRE Dl TO I Indigenous women and young girls in the Amazon have been contracting venereal diseases from gold miners and soldiers. According to CIMI (Indigenous Missionary Council) and Indigenous leaders from Para,Amazonas and Acre, many of them, lured to the cities, end up in brothels and in the trafficking of babies throughout the Amazon. "Prostitution among indigenous girls is alarming. Indigenous women come to the city and don't have job qualifications, so selling their bodies becomes the only alternative", said Antonio Apurina, Coordinator of UNI-Acre (The Union of Indigenous People in Acre). Anthropologist Antonio Maria de Souza confrrms that soldiers have been known to gang rape Indian women in the city of Sao Gabriel da Cachoeira, on the border of Brazil and Colombia, in the state of Amazonas. Source: Folha de Siio Paulo, 2110192 (via alternex) 6 Num 3 9 � 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. 6, No. 3 (Spring and Summer 1992) 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 Military Reserves on Indian Lands in the Amazon (Brasil) Type The nature or genre of the resource Magazine Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Military Reserves on Indian Lands in the Amazon (Brasil) Item Type Magazine Article Attachment Title vol. 6, No. 3 (9).pdf Abstract Note The first paragraph on page nine discusses the presence of military reserves on Indian lands in the Amazon rainforest of Brazil. Issue 3 Language English Pages 9 Publication Title SAIIC Newsletter Volume 6 Amazon Rainforest Brazil CIMI Indigenous Council of Missionaries Military Reserves https://www.abyayalanews.org/files/original/f3275ce2cca8283dac7f929b14e08f4c.pdf 5fb918a5cb99dafb7e0d79edd02cafb0 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. 6, No. 3 (9).pdf PDF Text Text Brasil IL The Brazilian military controls 25 million acres of land in the Amazon. Presidential decress have alloted and reserved 36 areas for the armed forces. According to Angelo Pansa, · an Italian priest who is a member of the International Tribunal for the Rights of the People and who is also active in CIMI (Indigenous Council of Missionaries) there are 6 areas that trancede Indigenous lands, totally or partially. In the southern part of the state of Para, where 2,600 Indians live, the military holds 16 million acres, an area twice the size of the Kayap6 Indian reserve. The majority of the land reserved for the military is devoted to the establishment of living quarters, the stationing ofbatuilions and border platoons as well as for military training in areas that are remote and sparsely populated. Source: Jornal do Comercio, 2111192 (via alternex) OLD-MI SPRE Dl TO I Indigenous women and young girls in the Amazon have been contracting venereal diseases from gold miners and soldiers. According to CIMI (Indigenous Missionary Council) and Indigenous leaders from Para,Amazonas and Acre, many of them, lured to the cities, end up in brothels and in the trafficking of babies throughout the Amazon. "Prostitution among indigenous girls is alarming. Indigenous women come to the city and don't have job qualifications, so selling their bodies becomes the only alternative", said Antonio Apurina, Coordinator of UNI-Acre (The Union of Indigenous People in Acre). Anthropologist Antonio Maria de Souza confrrms that soldiers have been known to gang rape Indian women in the city of Sao Gabriel da Cachoeira, on the border of Brazil and Colombia, in the state of Amazonas. Source: Folha de Siio Paulo, 2110192 (via alternex) 6 Num 3 9 � 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. 6, No. 3 (Spring and Summer 1992) 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 Gold-Miners and Soldiers Spreading Veneeral Diseases to Indigenous Women (Brasil) Type The nature or genre of the resource Magazine Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Gold-Miners and Soldiers Spreading Veneeral Diseases to Indigenous Women (Brasil) Item Type Magazine Article Attachment Title vol. 6, No. 3 (9).pdf Abstract Note The second paragraph featured on page nine discusses the problems faced by indigenous women in Brazil regarding their sexual health. There is an alarming rate of prostitution and venereal diseases contracted from miners and soldiers. Issue 3 Language English Pages 9 Publication Title SAIIC Newsletter Volume 6 CIMI Indigenous Health Indigenous women prostitution Venereal disease https://www.abyayalanews.org/files/original/70b7ab721f5dd561a9e499d7a309e3f5.pdf 3f671a804f2fe167397ee1de6f3069f4 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. 6, No. 3 (10-13).pdf PDF Text Text I SAllC: What region do you come from and who do you represent? AP: My name is Alfonso Palmas, I come from the department of Tolima from the interior of the country, and represent ONIC (Organization of Indigenous Nationalities of Colombian), of which I have been the president since June, 1990. SAllC: What is the role of ONIC? AP: Our role is to train, orient and promote organization in the indigenous communities, because we believe that it is the indigenous peoples who must look for solutions to our own problems. ONIC promotes programs, we like to promote inter-ethnic relations among the different ethnic groups in the country and with those in other countries. SAllC: What is the indigenous population of Colombia, and how many groups are there? AP: There are about 100 indigenous groups, and we speak more than 80 languages and are located all over the country. SAHC: How would you describe the situation of the indigenous communities in Colombia? AP: Up to this moment the wave of violence against indigenous peoples continues in Colombia: very often the leaders are persecuted and even assassinated. We continue to face colonization of traditional lands- that is indigenous lands are still being taken - 10 Alfonso Palma, center, describing the situation in Colombia at the SAIIC office with representatives of the Tommtzin land Institute and Bay Area Indian Alliance the drug problem, guerrilla organizations ... all these groups have lack of respect for the indigenous communities. In addition, a major problem is that of communication, there is no permanent communication. We have no means to communicate among ourselves, much less with indigenous communities of other countries. The state does not provide us with anything, in fact the government has sponsored division among us by creating organizations similar to, but self-sufficient from those of the indigenous peoples. Therefore we cannot analyze or understand other communities problems, nor can we be updated on issues which involve us, or evaluate the actual national situation. Another problem is the exploitation of natural resources by foreign and even national companies. They never consult with the in- digenous communities and their acts only bring more problems for us. First of all, the cultural clash. Then, contamination of all living creatures and plants, and death of our people. Also, we have land but no means to produce, and if we do produce then the production goes through an intermediary and this person retains all the profit, leaving the indigenous with little or almost nothing. SAllC: Can you tell us about the massacre of Dec. 16 and what ONIC does in such cases? AP: In Colombia there are, legally speaking, "indigenous reservations", these cannot be sold nor rented (leased), and they are imprescriptible; that is the indigenous communities can claim them whenever they want. In this case there are many territories SAUC Newsletter �with colonial titles that belong to the indigenous communities, but the fanners, ranchers, and landowners, and production companies have kicked out indigenous communities by violent means, and this is what has happened in Colombia. In the case of the massacre, the killing took place in the department of Cauca in the PAES territory, where they had been reclaiming their land from the government for four years. However, this land has been invaded by big landowners who form large groups and send them to kill the indigenous. In this case, the indigenous had communicated to the government about their claims, however, the State did not answer, therefore the massacre took place. In these cases, ONIC, f:rrst of all issues denunciations at the national and international levels. We've denounced this and many otherproblems which are unknown totheinternationalcommunity.Forexample, the massacre of December last year, where five compafieros were burned alive by narcotraffickers. We denounce all of this violence against indigenous peoples. Last year ONIC met with the Government Ministry, and the senators and we demanded that the state respond to all of these acts of terror and what the State was doing to investigate. Until now, all we know is that there is an investigative commission and that there is a negotiation being carried with the institute oflandreform. However, we are pessimistic about these type of investigations because our experience is that such investigations do not bring any results, as occurred with the indigenous peoples of the Aruaco community, where the armed forces and even government people were involved, and nothing was ever done. In that case, more than 20 compafieros were assassinated. SAllC: What are the activities of ONIC planned for 1992? AP: At the local level, we are working with the organizations in the interior of the indigenous communities. Weare working with students, professors, the popular sectors, blacks, environmentalists and other people who see in the campaign a positive aspect, that it is important toreflectandcultivate our magnificent and rich culture, also that we evaluate and reflect what these 500 years have meant for our culture. Also in the Vol 6 Num 3 proposals for the Constitution we have to make clear that Colombia is a multi-ethnic pluricultural country, and we have to work closely with other indigenous peoples who are working on the campaign, who have similar and different problems, so that we can create bonds of fraternity and unity among indigenous and non-indigenous peoples. SAllC: There were 3 indigenous representativeselectedtothecongressofthecountry. Who are they? What are their proposals to the national Constitution? AP: Compafiero Gabriel Muyuy, representing ONIC, and Anatolio Quira of the Social Indigenous Alliance and Floro Alberto of the Autoridades Indigenas de Colombia. They represent different indigenous sectors, however we are trying to work in unity and present our proposals together. In addition, we believe that by having our own representatives we can have a voice; we are open to work with other people and like that other sectors of the society of Colombia work with us in problems which affect not only the indigenous peoples but all Colombians. Concerning the issues of the national Assembly, we have obtained that in the constitution it be stated that Colombia is a pluricultural state; the harmony of many cultures is declared; the issue that the state must protect our nationalidentity, that is our customs, traditions, language, all that makes us different. We have now achieved the recognition of our languages in our territories, that education be bilingual. We have about 40 groups who live near the border with other countries and the governments do not understand that for indigenous peoples there are no borders. So now they have double nationality. Another achievement is the recognition of ownership of our territories. Right now there is a discussion with the government because the government does not want to recognize territories traditionally occupied, which are large extensions. They want to recognize only the reservations; now we will struggle for the recognition of traditionallands, reservations. For this we are proposing a plan to the government so that we do not have foreigners coming to our communities and plan our development, but instead that this planning be left to us, once 11 �we're trained. Another important aspect is that of juri~diction; that is each community has its own form of sanction and imposition of penalties. We will try to fix this according to the national system. Now this is considered. Another issue is that in relation to the natural resources, its exploitation must be consulted with the indigenous peoples. For this we are hoping to write a guide, rules from all indigenous Peoples communities, that will be followed, because even if there are already laws they do not represent our view, nor are they followed. However we must organize within the communities, so that we can face the problems and present plans. For this we are planning a meeting for December 1992 to discuss the problems we have, how will we participate politically speaking. INCORA is the institute in charge of handling land issues, conflicts; there are large extensions which have been traditionally occupied by the indigenous peoples who have always lived there and have no titles for it They are called "traditionally occupied". The reservations are where INCORA has handled titles, but this sort of land is not defined yet. SAllC: If you could realize anything in the world, this year of 1992, what is the outcome you would hope for? AP: At our level it will be that the Constitution serve our interests and not those of a few people, as has happened historically. We want to retain our cultures. We hope to unify at the continental level. We want to avoid past mistakes and work towards understanding among different communities; we are not going to celebrate the genocide, we want to analyze the past so that we can work for the future. We want to make demands on the UN since 1993 has been declared the year of indigenous peoples. We want a strong United Nations (UN) presence so that human rights violations be watched carefully and that something more than just condemnations be made. We want protection. SAllC: What role do you see the government playing in this multi-ethnic and pluricultural state? 12 AP: I believe that the government should facilitate changes. They are not only indigenous peoples but blacks and other groups; the government should protect the culture and promote overall cultural development. SAllC: What do you say to the Crioles, Campesino people who are afraid of losing land while indigenous peoples recuperate their lands? AP: First of all, we are not claiming land which is not ours. Our claims are over lands which we have been on for hundreds of years; therefore we believe that if there are cases where there are Campesinos who have come to our land due to many problems, we demand the government carry out an integral agrarian reform, that they be relocated to lands where there are no indigenous communities, and to lands where they can survive and develop economically. SAllC: What ONIC is doing about education? AP: We are talking to the government We are participating in certain areas of education, such as health and agriculture. We believe that the state should provide access to education for indigenous peoples because it is only in this form that we can become independent and govern ourselves. SAllC: Can you comment on the continental struggle against 500 years ofcolonization? AP: By being here and after exchanging views and talks with other people, I acknowledged the we the indigenous peoples all through the continent face the same problems such as land recognition, development, etc .. We must acknowledge how can we unify and defend ourselves as communities. First of all, indigenous peoples' lands must be recognized. Secondly, thestatemustrespect cultures, different cultures from those which were brought to Latin America by the Europeans. Therefore we must communicate and join together in order to demand this from states and from the UN. We need to develop a means of communication. We need to know the problems of our brothers and sisters in other countries. In reference to SAIIC Newsletter �the campaign, we must develop the campaign in an autonomous form that is because the situation, even if it similar, is also unique in each country. We do have commonalities. We have' to negate these state celebrations and come up with specific proposals, because for us the campaign does not end this October. In fact, this is only the beginning; the plans of the Indigenous Continental Alliance is to continue working for the rights of indigenous peoples and others with similar problems to those we have. Therefore the campaign for us goes beyond this year. SAllC: What does development means for Indigenous Peoples in Colombia? At the community level, we can talk about how to develop solutions, alternatives on development In Colombia we are trying to fmd solutions for our communities. AP: In Colombia, with the so-called economic internationalization, or the economic aperture, the indigenous communities will suffer problems because most of these projects carried out in the name of development will exploit and explore the wealth, the natural resources, diversity, wild life. In the area of the Choco (Pacific coast) and the Amazon, the resources are being negotiated behind our backs. These negotiations are going to be carried out among the government and the large foreign companies. They do not consider the people living there. We are never consulted. We need to put international pressure on the government. SAllC: What do these Continental Conferences mean for the communities? SAllC: What is economic development for indigenous peoples in your opinion? AP: First of all, we discuss and share to analyze the situation of the indigenous people of the continent. We want to know what the specific problems of indigenous peoples are. Once we acknowledge this, we can start to think about solutions, alternatives which we ourselves formulate. Those encounters try to fmd this diagnosis of the problems, but also through them we solidify our links at the continental level. AP: First of all, let's look at the word development, for us development is not just economics, it is integral; that is to have autonomy, to have organizational and administrative capacity. In these terms, when promoted like this, we can realize development for the community as a whole. Most of the time when talking about economic development, it means to have economic possibilities for the betterment of our compafieros. For us, however, it would not just mean individually, but at the collective level; it means to propose solutions for the community. We have to generate many alternatives such as appropriation of technology, credit possibilities, adaptation of an economy proper to us, an economy that allows us to control our means, that allows the communities to develop their autonomy. In Colombia, since we have such a variety of indigenous peoples, we say that our country can achieve development once the communities and their cultures have developed to the upmost. This identity of the country is important to look at from different points of view, in the mutual harmony of different communities, so that we learn to live and recognize cultural and historical differences, which have been denied for 500 years. We consider that this identity of Colombia must be looked at from its territorially, regions, religions, anthologies, different cultures, rites, practices. We have to analyze what is Colombia, because throughout all of the years in Colombia others have been wanting to impose one culture, different to ours, and this is not possible. We are a country rich on cultural traits, therefore we must try to live in harmony among all of these cultures. Vol 6 Num 3 SAllC: Can you talk to us about environmental organizations in Colombia? AP: I believe that the environmental organizations and indigenous peoples have one thing in common, that is the defense of nature, of the environment. However, we indigenous peoples go beyond that, we defend human life too. We have to initiate a dialogue so that we can work for nature but also for human life. Environmental organizations can coordinate international actions so that projects are carried out only if indig- enous peoples have been consulted. Wereally need to work on a dialogue in order to see how indigenous peoples can work together with environmental organizations. SAll C: Could you please talk about culture in Colombia? AP: One of the main purposes of ONIC is to protect and promote indigenous peoples' cultures. We consider that culture is an authentic expression of peoples or a specific group; that is, their very own traditions, practices, form of government, values, organization, adaptation to changes maintaining their values. One of our achievements has been the recognition of a multi-ethnic society, country. For us, education is important because through it we learn to value our culture, because right now we have problems mainly with religious organizations which want to wipe out our cultures and create foreign one. Through education we value our cultures and learn the differences SAllC: What about oil companies in Colombia? AP: There are now oil companies going to Colombia wanting to explore and exploit our lands in search of oil and other precious minerals. In our proposals to the constitutional reforms we proposed recognition of our right to the land; that is, the soil and subsoil, because for us land is property which belongs to the community and soil and subsoil are not separate, they are an integral part. However the state did not want to recognize this right, because they know there is enormous wealth, so there is an article which states that where there are minerals, oil, or other exploitable resources there will be consultations with the indigenous peoples. At this point the foreign companies are experimenting in many places in order to find oil and other resources. Where there is oil the govemment takes the land even if it belongs to the indigenous peoples. It is for this reason that we believe it is crucial that we organize so that we can defend ourselves, that we learn Spanish so that we can talk their language and conduct a dialogue. March 1992 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. 6, No. 3 (Spring and Summer 1992) 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 Facing Colonization: Interview with Alfonso Palma, President of ONIC (Colombia) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Spring and Summer 1992 Zotero Title Facing Colonization: Interview with Alfonso Palma, President of ONIC (Colombia) Item Type Newspaper Article Attachment Title Vol. 6, No. 3 (10-13).pdf Abstract Note SAIIC interviews Alfonso Palmas, the president of ONIC (the Organization of Indigenous Nationalities of Colombia) about his role in the organization, the goals of the organization, and more. Issue 3 Language English Pages 10-13 Publication Title SAIIC Newsletter Volume 6 Alfonso Palmas Colombia ONIC Spring 1992 Spring/Summer 1992 Summer 1992 https://www.abyayalanews.org/files/original/4743e24d41930d2a685952a11cf5114f.pdf 33282ef0ef6147e770ba795242bb6b5c 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. 6, No. 3 (14).pdf PDF Text Text Tartagal. Gerardo Tortelli, a medical doctor who lives in Salta, arrived in Mision La Paz and said that, "drinking water in this area is contaminated with cholera, but we cannot do much about it, except to tell people to add the chlorine we are distributing to the water, and to boil it before drinking." Landowners in Salta, Argentina, have used the cholera epidemic to accuse Indian communities of hosting such diseases. Journalists asked Health Minister Julio Cesar Araoz, if it was true that local landowners had said that "due to a bunch of shitty Indians our Province willlosealotofmoney ."The Minister answered, "Whoever is thinking ihat way is stupid and inhuman... What lam interested in is not the Salta landowners, but people infected with cholera, and not trying to confine it to this sector [the Indians']. Afterwards we will talk to the landlords." Local landowners, exporters offruits and produce, have pressured Health Minister, Julio Cesar Araoz into not reporting the presence of cholera in Salta, "because the cholera presence would affect the export and sales of our produce on the market." Health Secretary Alberto Mazza reported to President Menem, the press corps and administrators in Tartagal, that the total number of people with cholera has risen to 154 cases. Mazza also noted that the cholera type is different from that in Bolivia and Peru, and that most of the affected people are children. Source: El Tribuno (Jujuy) and written by journalists Diana Alvarez and Walter Echazu following is excerpted from a letter to the newsletter in las ComunidadesAbori~ December, 1991 More than one hundred Mataco and Toba people who have lived for centuries in the Gran Chaco, a territory that comprises the colonial boundaries between Bolivia, Argentina and Paraguay, are facing incredible hardships due to an outbreak of cholera on the Pilcomayu River where they traditionally fish. Local authorities have been accusing the Mataco ofbeing responsible for the cholera outbreak, and have closed off the Mataco' s territory, not allowing them to leave, nor allowing people to enter their territory. This forced isolation by the Argentinian authorities has led the Mataco to denounce their discriminatory treatment. "Our source of life is the Pilcomayu river. If we are not allowed to fish there, we will die not of cholera, but of hunger," said NoeandMartin Bravo. TheMataco harvest squash and watermelon on their tiny plots of land, but they have been forbidden to sell, buy, or exchange with local merchants. Mataco Indians also live from selling folk art, and their small surplus of produce and fruits. "Authorities do not allow us to leave or travel," a Mataco Indian recently reported in 14 I am writing to inform you that our work continues at our own pace: we are preserving the production of quinoa and kiwicha seeds, and it looks like some small farmers in the south of Mendoza are seriously considering cultivating them commercially. We are in touch with a similar group in Bolivia with whom we are attempting to resolve some of the problems we are having. We recently completed 54 houses in rural areas utilizing our traditional technology and we colored them with paints which were used by our ancestors thousands of years ago. We even extracted them from the same sources our ancestors used! We continue to videotape life in the Andean world. We have taped more than 100 hours which will be edited as soon as we have the opportunity. We have finished installing the offices for Radio FM Pirca in Tilcara. Occasionally, we have been able to air our programs thanks to borrowed equipment. Well, the struggle continues, with all the usual problems. Nevertheless, we are progressing. Please receive from all of us a fraternal hug. Armando Alvarez Proyecto de Rescate de la Cultura Andina (PIRCA) CC 6 (4624) Tilcara, Jujuy, Argentina. 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. 6, No. 3 (Spring and Summer 1992) 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 The Mataco of the Gran Chaco: Harassed as They Face Cholera Outbreak (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title The Mataco of the Gran Chaco: Harassed as They Face Cholera Outbreak (Argentina) Item Type Newspaper Article Attachment Title vol. 6, No. 3 (14).pdf https://www.abyayalanews.org/files/original/ac3eeb65de4cdd23b1affdeed9499c6b.pdf eefeb6b9eb1f60aec8ddb0c62fdc738d 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. 6, No. 3 (15).pdf PDF Text Text STI IDEMICS BRO G lll G THE I D "C N" ARE PEOP The Indian people of Argentina in general, and particularly those living in this territory, have been displaced by the national society to marginal areas; they constitute a cheap labor force, and do not have access to adequate health care and education. They become the center of attention of government officials only when they are victims of infectious diseases which can be transmitted to the rest of the society. However, historically they have been silent victims of malnutrition, dysentery, Chagas disease, tuberculosis, infant mortality and many other illnesses which do not represent a threat for the rest of the population. It is not by chance; that Indian people have been the first victims of cholera, "the disease of poverty". Attitude toward the Indian People On Jan. 1, 1992, during a long and warm summer, Argentina was hit by the cholera epidemic. The first person to acquire the disease, and the first fatal victim, was a Mataco Indian who lived in Santa Victoria Este, a province of Salta. Soon five more cases were diagnosed, all of them Indians of the same village. The focal point of the epidemic was the area where theMatacoand Chorote people live. The area is known as "The Great Chaco" (El Gran Chaco) and it includes the provinces of Salta, Formosa, and Chaco; this area has been devastated by indiscriminate deforestation. The Indian poopleliveincommunitiesvvhichladcsanitlrysavicesandmeansofcxmmmicatln The provincial government in Salta, implemented tight military control, with the participation of the military Border Patrol. Physicians were allowed into the area only when accomparned by military personnel. The Indian people were intimidated and forced to attend the sanitary establishments. A military blockade was set up to isolate the area. The Mataco people still remember that during the smallpox epidemic of 1930, military personnel burnt their houses often with the sick people inside, in an effort to prevent the spread of the disease to the rest of the population. As a consequence of this treatment, many Matacos fled to the forest, allowing for further spread of the disease. 6 3 The statements of the mass media regarding the cholera epidemic showed that in Argentina Indian people are seriously discriminated against The discourse of the press blamed the Indians' way of life for the acquisition and transmission of the disease, ignoring their historical experience of exploitation and discrimination. We can provide many examples of the disdain and ignorance of the press in their coverage of the "news about the cholera epidemic": A woman legislator said: "these groups do not have culture or education, what can we expect of the Indians?" The latifundists of the province of Salta, who export vegetable crops, declared to the local press: "Because of a few shitty Indians we are going to lose a lot of money." Arguments of the press and health officials for explaining the epidemic: 'The Indians eat raw fish, they use the river to defecate." None of these statements are true. The Mataco people do not eat raw fish, and they are very careful to avoid contamination of their rivers. Headlines of a newspaper of nationwide distribution stated: "The f:rrst case of cholera in a white person has been diagnosed." Racial conflicts in Argentina are usually covered by a discourse which presents the Argentine society as a homogenous population of European descent. It conceals and ignores the fact that Argentina is a multiethnic country, like any country in the American Continent, and most of all, it conceals the discrimination against Indian people. Five hundred years after the arrival of the colonizers, the epidemics continue to be a weapon for the extermination of the f:rrst nations of this continent. To protest the discrimination, and most of all the fact that the Argentine society consistently ignores the existence of Indian people, please ~te to President Carlos Menem, Casa de Gobiemo, Buenos Aires, Argentina. Source: The Oyemboati Foundation for the Promotion of Indian People 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. 6, No. 3 (Spring and Summer 1992) 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 Victims of Cholera (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Victims of Cholera (Argentina) Item Type Newspaper Article Attachment Title Vol. 6, No. 3 (15).pdf