1 12 46 https://www.abyayalanews.org/files/original/26e09eae4431149ab015537cfb1d78da.pdf 32495214658a57229431c068645f3308 PDF Text Text SouTH AND MESO AMERICAN INDIAN INFORMATION (ENTER Newsletter Voi6Nos 1&2, Spring&Summerl991, $3 Mwal by Bolivi41t poiJIJer and musicimt, Carlos Arrien. "THE CLOTHES THAT WE WEAR" • A Silent Strategy ••• page 30 YANOMAMI VICTORYI •.• page 20 INDIAN WOMEN OF SOUTH & CENTRAL AMERICA GATHER ••• page 38 �S•A•I•I•C Moil: PO Sox 28703 Oakland, California 94604 Office: 1212 Broadway, #830 Oakland, Calilornio 94 612 Contents SO UTHERN CON E Pehuenche Organizing Pays Off (Chile) ....................... .......... 4 8i~ia Dams Threaten Pehuenche (Chile)................................ 4 Ca lchaqui Indians Unite (Argen~na)...... ...... ......... . ................. 6 La Pachamamo·Artful Resistance (Argentino).............................. 6 ANDES Paramilitary Attacks In Cotopa xi (Ecuador) ..............................8 Indians Elected to Constitutiona l Assembly (Colombia) .............. 9 Quintin lom o Spooks (Colombia) ......................................... 10 Culture, Identity ond Plurlnallonolity (Ecuador) ....................... 11 leader Tortured In lmboburra (Ecuador) ................................... 12 Organizing for Cultural Surviva l (Bolivia) .............................. 13 Native Radio Broadcasters Face O bstacles (Bolivia) ............... 13 AMAZON Oil Wars in the Amazon (Ecuador) ...................................... 14 VIctory for People of the Amazon (Peru) ................................ 16 Message from the Huooranl (Ecuador) .................................. 17 Flu Threatens tho Nukok (Colombia) ..................................... 18 1000 Indians March to Protest Atmy Killing (Colombia) .......... 19 Gran Chaco Peoples Call for land Commission (Bolivia) ......... 19 A Message lrom Davi Yanomami (Brazil) ..............................20 Ground Gained In Struggle for Yanomami Park (Brazil) .........20 Army R ecruits Ya nomaml (Brazil) ..........................................22 Ticuna Massacre Update (Brazil) ......................................... 2 2 UNI and CIMI Sign Agreement (Braz il) ................................. 23 Urgent Plea lrom the Surul (Brazil) ....................................... 24 Suicide Plagues Guaranl·Klowo (Brazil) ................................ 24 MESO AMERICA Message lrom the Kuna (Panama)........................................ 25 Kuna on 500 Years ol Resistance (Panama ).......................... 26 Sumo and Miskito Timber Sold (Nicaragua).......................... 28 Sumo leaders Denounce Timber Concessions (Nicaragua) ...... 28 Ngobo Call lor Democracy (Panama) ...................................29 "The Clothes that We Wear• (Guatemala) ............................ 30 Assassination ol Indigenous leaders (Honduras) .................... 32 Encounter ol Indians a nd Compesinos (EI Salvador) ............... 32 Indians Recognized os Citizens (Costa Rico) ......................... 33 500 Years Conference (Guatemala)...................................... 34 O 'Odha m Demond Recognition (Mexico) ............................. 34 Tarohumara s Demand Agraria n Reports (Mexico) .................. 35 NORTH AMERICA Apache Demond Ha lt to Telescope Project (USA) ............. 36 $$$ lor Genetic Survival~ (USA) .......................................... 37 INDIAN WOMEN South and Central American Women's G athering (Peru) ......... 38 Indigenous Women 10 Years later (Mexico) .........................40 Women Demond Respect lor Mother Earth (EI Salvador) .........4 1 CO NFERENCES ••• •••• •••••••••••••••••••••••·••••••••••••••••••••••••••42 SAIIC Ac·t ivities ••••••••••••••••••••••••••••••••••••••••••••••••••••• ••4·6 Cla.s sified .......•.•. ••.......•..........• .... ..•.•.... ................•....•47 Available Items .......................................... Bock Page @ PtiAI~ on t«)'C'I«< t»PN Phone: (51 0) 834-4263 Fa x: (51 0) 834-4264 Peaeenet E-mail: •oiicOigc.org SAIIC Stoff: Coord inator: Nilo Cayuqueo Newslener Coordina tor: Peter Veilleux O ffice Mana ger: Evo Aguila r Veilleux Development Coordinator: Ka rl Guevara Erb Special Projects Coordinator: Karin Morris Accounting: Q uipus R dio Progra m Coordinator: Carlos Mo ibeth a SAIIC Boord of Directors Nilo Coyuqueo {Mopuch&-Argentino}, Gina Pacoldo {Son Ca rlos Apache/Chicono}, Carlos Maibeth {Miskik>-Nicarogvo}, Waro Aldere te {Cok:hoqvi-Argentino}, Xihuonel Huerta {Chiconlndio}, Guillermo Delgado {Quechvo-Bolivio), lucilene Whitesell {Amazonia Notiv.H3razil} The SAIIC Newslener (iSSN 1056.5876) is published 2-4 times per year and available lor a n a nnua l $1 5 personal membership, $25 for o n organiza~onal membe<Jhip or $3 a t certain newstonds. For the memberships, you will also recoivo Urgent Action Bulletins, notification of special even ts, and a nnouncements of special publications. W wool! Ike 1o thank lile following people cod crgcnizclicM lor their e generoos ossimnce cod dcnalicM wilich tile N ewlfett« c • mcu ACmlltl fica, hai IJII:o, AtMes1y lnltmctiMal, Dml &lscm, ad; Booad!, It Bias, lro~US~G Ccldcl, toy Ccle, lct111 (Map, .idlA C.rl.11m116a ~zwo, Bobsy O.Cpe~, Dlloe h~ltu, COld cod W . leny, Pclricilluile,lynndo Glay, Oclxo Hol!'f, fteg cod .H J ucfdll HcrMd. 0 Hecbcn, Mcricnne HegemcQ, Dovt Hemal, intemotioocl Rive~ He~ ~n K orobo, Ncnnc K Noelle lclvi. K~enl~. Ocvillcuer, Alen<io lopez, Ni'lo Mcrtossi, &vld lloeibnd, 0 Miler, M M lone Minn. Iemos M~~>eto, Ovenoos Development ayo iler, Nei'MXI:, Guilenno Podilo, Robert Po teo, Peoce Developm luod, ent Gobriel PIJm Rainforest k tion He~ lllln Rel>oct, M lee, eline Selver1SOII, Shaman'sD J SOO.elei, Andrew Shippee, Sierra rum, udy Cllb l.egol OEiense F Glen Switl.es, Eugene Threilt, F und, emondo lon6s, U Church d Clvisi,IJS Urbonond R is!ion, l -nb nited urciM V.teri, lone \\Wey,llopMe Wylhom. Thools 1o tbe fcbilg fourldotlcm 1o< their genercus ~ d SAIIC: Cdumbic loooclltion, Esdloloa IO<Jndotion, luadiog U<hcngt, Hoymal:et kul&Jtion,l.irllCr.lool lund, The .idlA D &Ccthorine I. . MacAttlor kul&ltion, ():leo MeodGws kul&Jtion. lrislfoundetion. frdes Foundction, unci lile Vo19J0rd loooclltloa. �Editorial SAIIC's commitment to the Indian peoples of the Americas, ond our non-indigenous supporters, reaches its eighth year with o renewed sense of offirmolion ond accomplishment. The original purpose of SAIIC hos been to serve os o liaison between Indian people of the South ond Indian people of the North, to oct in solidarity with our relations a nd to educate the people of the world about the current issues laced by Indians of the South. The pon-lndian unity forged today is but the confirmation of a 500 year-old Indian prediction: the meeting of the Condor and the Eagle. More ond mor~ lndi~n people ore sP..8(1ki~~ lor !hemselves~ting lor themselves, lighti~g lor ~eir 11ghts and the11 ter11I011es. Suclirstrugglei•co('llg.~ to h<We a hig~ p11oe os we ore sllll beo11ng witness to assassinations of liidia11;.~le: men, womelf ~ c~ildren . d strengllie~ed shci~ reRectio~4'e Indian unity has been b/ our quincentenary com me mora· lion: oelebratory a Hitudes are~finitely being ~uestioped. Resislonoe activities are more ond more in the forefront of the media. EV.e~day, we,rece~mony calls lrom..pepple wondering how-they can porticipole in the 500 Y~sg[Resisto~a 1f'.l'i!te here ore;~ny Clynamic groups springing ~ e} up across the conlinen,t, arg6~~_?9-maiches, ~ir e;'.;Q)er, .f~itions and discussion groups about the Indian perspective otr.t!'e SOOth onnivG'rsory of the ~inning of the invasion. We are encouraging people to tofus ol. ~cular slruqgl&;. It's loiri{ ep,sy to qppose the celebration of a genocidal invasion, but,it'~ljCh mare effective to support tlie l~(*ecognition of specific Indian rights ta pracllce an i~ enous religion, o judiciary s~ r and/or economics etc. lands and _ ~f9 re~ectirr,!l on what we, os human beings, The Indian movement hos a lso been succesSfUl in-a<:h are doing to our environme~ ond'6 'lj rriohgst ourselves, to huma n beings. We have fou nd allies amongst environmentalists, African ~cons, RQpulor movem~nts and even religious orgonizo· lions in our struggles agai'»'~alio~l governments, frii iT,IOiional.forporolions, financial inslilu· e _ lions, manipulated media, ori'dlthe Jllstorti~n history. Tl\e reporting of human rights abuses is having an impocl. Some ~gov,rn~e~ a r4 ~lling to ~i~k their devastating policies and international bonks are wil}inb lo cons.ider the ;fdtcll po\j9ies tbat epdanger Indian lives ond the environment. Even such in(erno'tionol bodies as the Unite<l i'{aliOI1S <lnd the Europeon Community are beginning to adopt soc!ic><k'&n~c·policjes vmich recg~jhize ihe rights of indigenous people. These actions cannot yet be !.le.{9f,lriumphs) and so 1he s~matic questioning of official 11 plundering must continue u~~l r e1 eonsible i:l~lopmenl ani:l envi·r onmental and human exploi· lotion is stopped. II is clear fOr us at SAliC, thar~ew proj'ects lor sustaining our environment, self· valorization of Indian men ond wom"!!, oF strplegic alliances with non-Indigenous peoples are important for assuring safety, unity a nd justic~ for Indian people in the coming 500 years. However, this alliance must be establ,ished.!:}.v\th conditions of equality among all the 1 sectors. Some groups within the populbr m veinenl of South & Meso America persist in 1 their attempts to reduce the Indian cause to just a class struggle by imposing their agendas and political framework, minimizing all political dimensions and aspirations of Indian peoples. The continental indigenous movement will not tolerate more political manipulation from any sector, as has happened historically. ·fundamental principles, such as the right to sell determination of peoples, Indian peoples in particular, are the foundations for understand ing and building a strong alliance, based on mutual respect. o\ The articles in this issue report on the importance of continuing to organize, to link struggles, to re-think strategies, and in this manner, engage others to listen to the essential wisdom of our elders and ancestors. The India n struggles of the American continent show thotthis is not an easy polh, but a renewed energy is clearly evident, one that is envisioning a new and beHer future. We at SAIIC renew our commitment to slrategize for change, and invite oil to join us in this endeavor. �SNOW PREVENTS EVICTION BY LUMBER COMPANY Pehuenche Organizing Pays Offill (Chile) The ISO Pehuenche or the Quinqucn Valley (see SAUC Newsletter, VoiS, Nos 3&4, p. 16) lost their 30 year battle for legal title to their lands on July 16th, and then the Chilean President changed the picture again by proposing to tum the valley into a national park. A Chilean court ruled against the Pehuenche and gave the Quinquen Valley, the home or the sac:rcd and endangered araucaria trees, to a lumber company. Nine feet or snow blocked the mountain pass leading to their vaUey, which prevented the police from evicting them. Julio Meli"ir stated, "The police forces can come at any moment and they can arm themselves for war with this community, because we don't want to leave this place, we're going to defend ourselves. U they arm themselves, not only Indians will die, police are going to die too.'"' That was before an unprecedented tum or events which took place in August. President Patricio Aylwin or Chile sent a biD to Congress proposing that the Quinqucn Valley be turned into a national park- overriding the court decision and the claims or the lumber company and allowing the Pehucnche to stay. It is widely believed that the measure will pass in the Chilean Congress. The Pehucnchc say that the bill is a landmark for Indian rights in Chile. For leaders like Jo~ Melit\ir, years or struggle have borne fruit. When the issue came to a head recently, Meli"ir made frequent trips to the Chilean Capital or Santiago to lobby politicians and get press coverage. He states, '1n times past, our ancestors fought with physical rorre, but now, you have to fight in another way. You have to fight with paper, because now we know the language or the white man, and we know how to write, and we can write le«ers, and whatever else we have to do.'' He goes on to say that the bill constitutes a precedent. As many as 60 other land claims may eventually be presented to the government by representatives or the 600 thousand Indians in Chile. "This is just the beginning. U we solve the problem or Quinqucn, I think we are going to begin to find a solution to 4 SAIIC Newsletter �other problems, in the same way. And that's what is important for our people." He remains cautious, waiting for the national park to be officially sanctioned by Congress. "Quinquen is a symbol of the struggle of the Indians, of our people. So that's what we're struggling for. I can only hope that Oillean society would realize once and for all, that the authorities, who have always discriminated against us, would realize that this must not happen again... Pleose write today to encourage President Aylwin k.. continue pushing for this important legis lotion President Patricio Aylwin President of Chile Polocio de lo Monedo Sontiogo, CHILE Phone: 56-2· 714· 103 or 56·2·717·054 810-810 DAMS THREATEN PEHUENCHE (Chile) 1he mountainous river basin of the Bio-Bio is the ancestral land of the Pehuenche Indians. Their right to cultural and economic survival is now being seriously threatened by the proposal of Oille'selectric company, ENDESA, to build a series of six dams on the Bio-Bio. Approval for the first of the dams has already been obtained, but full-scale construction has been delayed pending a decision by the International Finance Corporation (the private sector wing of the World Bank) on whether to provide 25% of the Pangue Dam's funding. Chilean and international environmental and indigenous organizations have sounded a warning that the social and ecological costs of the project far outweigh any potential benefits. Perhaps the greatest indictment of the project is the fact that the Pehuenche, whose subsistence is directly tied to the river and its banks, have been almost entirely left out of the planning, assessment and decision-making process. At the eleventh hour, they have been told that their future is in perilous danger. If approved, the IFC loan will be the beginning of the end for the 5,000 Pehuenche inhabiting the region. Part of the Mapuche indigenous society that once inhabited much of southern Chile and Argentina, the Pehuenche are still living traditionally. 1he subsistence activities of the Pehuenche are carried out along the banks of the river and its tributaries where they live, cultivate, raise livestock, and celebrate their religious ceremonies. 1he proposed Pangue darn would have multiple "The flood.i ng, which is projected to be 14 kilometers in length, would directly result in the relocation of 600 indig· enouspeoples and 300 non-native Oillean peasants. Roadbuilding and excavation for construction materials would displace another 400 Pehuenches. Three of the six proposed dams would irreversibly destroy over one-half of Pehuenche territory. It's estimated that the flooding of the scarce flat and arable fields on the banks of the river will do away with almost all of the subsistence agriculture practiced in the region. 1he construction of roads and other structures is already having major effects on the physical landscape, and is causing culture shock in this formerly isolated region. Major tourist development of the reservoirs created by the hydroscheme is likely. Around the world, this type of development has been accompanied by environmental contamination and degradation, the loss of land ownership by poor and indigenous people, and dramatic changes in local subsistence economies. Already there is evidence that local landowners are using bribery and corruption to take advantage of the need to prove legal title to the land and claim traditional indigenous lands as their own. Human and cultural rights are guaranteed by international laws by which the new government in Chile portends to abide. The social and economic co~dl of the United Nations has prepared a Universal Declaration on Indigenous Rights which affirms the collective right of indigenous peoples to exist without being forced to assimilate, the right to their traditional property and lands, the right to indemnization, and protection against discrimination. 1he International Labor Organization has issued a similar document, signed by many heads of state including Chile's President Aylwin, manifesting their intention to 1espect the rights of indigenous peoples. Moreover, Chile's proposed new indigenous legislation reaffirms the right of Native people to maintain their ethnic identity, cultural customs, and the right to live on their ancestral land. In compliance with the most fundamental human rights principles, the government of President Aylwin and the IFC must reject any project which could adversely affect the traditional way of life of the Pehuenche and Mapuche people. Because ENDESA is privatized and the Pangue Dam project has already been approved, there are limited avenues for Oillean organizations to apply domestic pressure. Still, they are hopeful that coordinated international pressure applied to the World Bank, ENDESA and President Aylwin, will give them leverage to convince the government to re-evaluate the project. Please toke action todaylll Write to the World Bank, encouraging them not to fund the Pangue Dam project: BarberConable, World Bank, 1818 H Street NW Washington, DC 20433, Fox: 202·477·6391 direct and indirect consequences for the Pehuenche people. Vol6 Nos 1&2 5 �A Great Leader Dies (Chile) On July 31, Melillan Painamal died in Temuco of a heart attack. He was a Mapuche Indian leader, and founder of several organizations. He had been organizing the Mapuche people for over 30 years and was the foremost organizer in the Southern Cone during the 1960s and 1970s. In 19?8, during the bloody Pinochet dictatorship, he founded the Centro Culturales Mapuches (CCM) with the goal of unifying the Mapuche people in their defense against the oppressive regime. This led to massive opposition of the Pinochet decree which divided Mapuche traditional lands. Until he died, he worked at the CCM. Melillan strived his entire life for continental Indian unity. As Melillan Painamal returns to the Mother Magnu in the spirit of N'gnechen (the creator), his presence lives on in the struggles of Indian people throug)lout the world. CALCHAQUf INDIANS UNITE AMIDST STRUGGLE AND CONFRONTATION (Argentina) In the Calchaqul valley of the Province of Tucwnan there are approximately 25 Indian communities, all of whom have a long history of struggle. The Diaguita-Calchaqul people waged an implacable war of resistance against the Spanish invaders. In 1716, in order to end the hostilities, the kings of the Spanish Crown signed a treaty with the Indian chiefs, who were led by the Cacique Chapurfe. By means of this Cedula Rtrll (a treaty signed by the King of Spain), titles were granted and Calchaqul sovereignty over their land was recognized. Today, however, the Argentine government does not recognize this treaty. Calchaqui lands are being usurped by landowners who obtain new deeds issued by accomplices in the government. The landowners charge rent from the villagers and if they cannot pay, their animals or harvests are taken away and they are thrown off their lands. The present environment is one of confrontation and struggle. In July of this year, representatives from the communities of Amaicha, Quilmes, El Paso, Los Chailares, El Carmen, El Bailado, Anchillo, Anjuana, Talapazo y Colalao met together to develop a joint work project. They issued the following declaration: Taldng into aa:ounl the proximity of the 500th anniversary of the Spmish cxmquest and the /Ustorical situation of the indigenous communiM; of the Ollchtu{ufwiley where we find ourselves amJinuing to resist the loss of our lands and our culture, we have dedded to fDOl'k together to r=ver and strengthen our organizations. We are cxmscious of the {tlcttha.t it is only through organizing all of our communiM; that we will achieve the strength needed to demand respect for our rights to the land, for our culhmll pautas (values), our trrulitions and our methcds of worlcand organization. The struggle to regain our lands began with theamquest,and wasachierJed in I7161ty ouranastors. From then until now, the struggle has not ceased. After the independence of Argentina from Spain, the land was Iosito usurpers who took adwntage of i1 for personal gain. Again we had to defend our rights, and this lime we achialed the recognition of national authariM; (the protorols ofi857 and 1896).11 is based on this latter recognition that we defend our ltrrilories today. In spite of all of this we main!Jlin our culture, our worlc on the land, our veneration for Pachamama (Mother EArth), our oum music, our own methods of artesanry, and a spirit ofcommunity which is reflected in our patterns of lilnd tenancy and organization. Faced with these needs, and given that the heirs of the conquistadores offive centuries ago are organizing afestive commemoration of what have been five hundred years of subjugation, exploitation, and even genocide, those of us who have endorsed this project have resolved to join our voice with that of all of the peqples of America who continue to resist and demand justiaand respect for our fundamental rights. 6 SAIIC Newsletter �La Pachamama - Artful Resistance {Argentina) One fonn of resistance and organization in the Calchaqul valley is based on the production of crafts. The Supply Cooperative for Regional Artesans, '1.a Pachamama;' has as its objective the !WOgnition of the technical and economic value of artesanry. Our craft cooperrztive u.zs fonned in 1986. At that time we didn't know anything about what it meant to fonn a cooperrztive, we simply felt it necessary to join together. In reality, we already were working together. Our sJwp had existed for more than 15 years, and people used to rome together here in order to display thdr products. When we began tlllking about fonning a cooperrzlive, the objective u.zs to turn artesanry into a means ofmaking a living. There are many artesans wha cannot work because the necessary materiJlls don't exist. We try to preserve what is autochthonous to our region. All of the artesans are local, from neighboring areas. Our artesanry consists primarily of weavings, but we also work with baskets made of "simbol" and "poleo" (local plants), and wood and leather, and there are also severrzl potters. We use traditional techruques and naturrzl dyes. All kinds ofweavings are made: tapestries, ponchos, blankets, "puyos" (ponchos woven with thick wool), carpets, pullauers, stoclOngs and shawls. W"'""" w«ving a Calchoqlli shawl. This legacy of our ancestors is something that we don't want to lose. They didn't know ofsyntlrdic dyes. They wove with the materials they had at hand, and this is what we want to preserve. Natural dyes are very consistent and chellper too. Locally, we are der>eloping a plan to supply the materials needed for the creation of our crafts. We have bought mw materials, wool, and looms. We have 42 members. We have grown considerrzbly. The main problem right now is commercialization, because we still don't have a market. At the present lime weare only selling locally. What we would like to be able to do is, for example, to go to expositions, to go to other areas in order to sell our things. (Josefa Balderrama, President; Rumaldo Olivar, Secretary) If you would like to support *La PochomomoM Cooperative by purchasing Orle$0nry, inviting its members to on exposition, offering training or consulting in marketing techniques you con contact: Cooperative Pochomomo Ruta 307 Km 118, Amaicho del Valle 4137 Tucum6n, Argentino Two children in El Paso, Argentina. SAJIC Ploolo EL PASO ISSUES PLEA FOR ASSISTANCE (Argentino) The surviyol of the Colchoqui community of El Po$0 is seriously threatened by a lock of water. Community members hove requested financial help in order to construct o well which would supply various communities of the oreo. The cost is $25,000. If you hove information about possible finonciol sources, please contact: Lucio Pachoo/Froncisco Choile Comunidad de El Paso, Fuerle Quemado 4141 Catamarca, Argentino Vol6 Nos 1&2 7 �Drawing courtesy ojCONAJE PARAMILITARY ATTACKS ·IN COTOCAXI (Ecuador) A series of attacks on indigenous communities in the state of Cotopaxi began on September 21 sl One indigenous leader was assassinated, and several others were kidnapped and injured. On the 23rd of September, CONAlE (the Confederation of Indigenous Nations of Ecuador) issued a press release denouncing these attacks by paramilitary groups. 11le latest series of events have their origins in a long~tanding conflict over land rights. A decree dating back to 1825 granted five indigenous communi· ties the rights to 15,000 hectares of land. Rights to 300 hectares of this land are being disputed by a group of local landowners, who also have legal property titles. In order to dislocate the indigenous communities from the land in question, the owners have organized armed paramilitary groups to terrorize Indian inhabitants. 11le army has also participated in the campaign of violence, as demonstrated by the recent detention and torture of Jose Maria Cabascango (unrelated to Julio), the human rights secretary of CONAlE. The escalating violence throughout the region, and the persecution and death threats made against Indian communities have made it impossible for the people of these communities to travel freely and safely. On September 21st, at about 2:30 in the afternoon, a teacher by the name of Feliciano Tercero was travelling to the community of Churo Lozan for a meeting on bilingual school programs. He was attacked by a group of approxi· mately 400 armed people, led by the powerful landowner Washington Alban. One Indian man, Virgilio Ganzino, was assassinated. Many others were wounded, and ten people were kidnapped, including Feliciano Tercero. Up until this moment, nothing is known of their fates. Following this confrontation, the paramilitary bands went to the viUages of Chine and Churo Lozan and launched a violent attack on those communities. Community members were beaten and mistreated, houses, possessions and property were destroyed, and animals were stolen. Wrilolo the President of Ecuador, and d.mand: 1. The completo di...olution of armed paraiTI1itary groups in the cauntrysicl.. 2. The d.tonlion and prOS<KU6on, lo the fullest •xtont passlbl., of the ~ responslblt for the allo<ks. Pntsid.nlo Radriga Borja, Palado Nacional, Quito, ECUADOR Teltx: 393·223·75 PREREP ED Please send copies of your lotion lo SAIIC and lo CONAIE at Los Granade» 2553 y Av. 6 d. Diciembre, O..ilo, ECUADOR. 8 SAIIC Newsletter �Three Indian People Elected to National Constitutional Assembly (Colombia) Thnae delegates were chosen to represent Colombia's 600,000 Indians in the National Constitutional Assembly (ANC), responsible for reforming the Colombian Constitution. Alfonso Pcllas Chcpe, Lorenzo Muelas Hurtado and Frandsoo Rojas Birry were elected to the newly formed ANC This is a major step for a nation which passed a law in 1890 which set a taJget date of 50 years to "dvilize the savages." The slruggJe for Indian rights has pined new impetus with the plans to celebrate the SOOth anniversary of Columbus' arrival in Santo Domingo. In his first speech before the assembly, Birry, an Embcrd Indian elected as a delegate on Dcccmbcr9, declared: "We, the Indians of Colombia, reject with all the anger we have built up over hundreds of years, the 'celebration' that the West wants to make in 1992 of the great cthnoddal saga." Representing 80 Indian groups, from the Amazon forest to the Andean highlands, the three Indian delegates proposed that Colombia's new Constitution accord Indians rights to bilingual education and to political and economic control over recognized homelands. They also demanded that Indians be judged by Indian courts and Indian judges and that seats be set aside for Indian representation in Colombia's Congress. The rewriting of the Constitution was begun in February and finished on July 5th. Among the propositions approved by the Assembly was the political and administrative decentralization of the a>untry. The indigenous representatives presented and passed a proposal for "relative autonomy: which guarantees their survival as peoples with characteristics which differ from the rest of sodety. The recognition of territories which traditionally have been inhabited by indigenous peoples and arc isolated from the political and administrative arena of the country was also obtained. A degree of autonomy in administrative justice was also adopted, whereby indigenous peoples will be implementing their own traditional fonns of justice. policies, plans and programs of eoonomi<: and social • deudopmenl within thdr lands, and in harmony with the National Plan~ Deudoptnent ... The exploitation of natuml resources located in indigenous territories will lake p/Da without dividing the cultuml, social and a:onomic identity ofindigeMUS eotnmunilils. In the dtrisilm to exploit such resoun:es, the goveou11ent will facilitate the participation of representatives~ the •tSptJCti« communilils. In addition to territorial rcfonns, education, health care, and all projects, investments, and services affecting indigenous peoples will be carried out with their partidpation, Input and subject to the approval of indigenous authorities. The 64 indigenous languages of Colombia were ofRdally recognized, requiring the state to train bilingual teachers for community schools. The multi-<!!hnic and cultural diversity of Colombia is also recognized and protected by the Constitution. As a permanent guarantee of the political·institutional recognition of the indigenous peoples of Colombia, a special electoral body was formed. Two posts of the 102 senatorial seats, along with one of five posts in the Chamber of Representatives will be permanently provided for indigenous delegates. · The changes taking place in Colombia today are not only of great significance to Colombians, but to Native peoples of the entire continent, especially when one considers that indigenous peoples were not even mentioned in the last Constitution, written in 1886. The new Constitution was In danger of not being approved because of the additions by the indigenous representatives. Due to increased ~ng and an outcry of support from indigenous communities, the proposals were approved. Selections from the new Colombian Constitution a.rc as follow: Indigenous lands are collectively owned ... Act:Qrding to the Constitution and law, indigenous territories wiU be governd by councils formed and rultd acamling to the use and customs~ their communifilS and will aercise the fol/Qwing functions... Design the Voi6Nos 1&2 9 �WHY WE ABANDONED OUR GUNS Quintin Lame Speaks (Colombia) Last April 9th, Alfonso Pci\a CMpe, Indian representative of the Armed Movement "Manuel Quintin Lame;' took an oath before the plenary session of the National Constitutional Asscmbly.ln this way, he became the 74th member of this governmental body. The Indian people of Quintin Lame in the Department of CaUOl are negotiating with the Colombian government in ordes- to come to a peacclul solution to the anned conflict there. Altes- seven years of armed struggle, they abandoned thcir arms on May JlsL The following ren reasons were given as to why they decided to change their strategy: I. The indigenous struggle of Colombia is a result of the Injustices within Colombian society. We have decided to compromise with the people of Colombia in ordes- to search for a political solution to the social, judicial, cultural and economic conflicts and in order to achieve social justice. 2. We want to contnbute to democracy in a civil society, by woridng towards the elimination of the roots of violence. 3. The historic opening of the National Constitutional Assembly serves as a starting point in the reconstruction of a new country which recognizes the existence of different cultures. 4. Altes- 500 years of cultural resistance, the pres- ence of Francisco Rojas Birry, Lorenzo Muclas and Alfonso Pci\as 01epe in the National Constitutional Assembly dernonstrares that Indian people have strong support from their communities as well as from other sectors of the population. S. The presence of indigenous representation in national politics is one more srep in the defense of our identity, due to the struggles of our ancestors such as Caciqua Caitana, Quintin Lame, and Alvaro Ulcu~. Design by l6inv: Tenjo 6. The Colombian guerrilla movement has decided to follow the path of dialogue and political negotiation rather than the anned struggle of the pa.st. 7. We want to encourage dialogue, political negotiation and a peaceful solution instead of the conflictive one which has kept us out of the political arena. 8.1n Colombia, we are building a democratic system where it is our duty to contribure our solidarity to an alternative to the system which consisted solely of liberals and conservatives for many years. 9. After 500 years of being massacred and plundered, we Indian peoples of the Americas will continue our struggle in a new way to prevent new forms of colonization. 10. Indigenous communities, peasants and other popular sectors will establish a civil society, with great socio-political strength, which will offer an alternative, and seriously deal with the roots of violence. Source Unidad lndfgCfllll99, Mtty, 1991 10 SAIIC Newsletter �Culture, Identity & Plurinationality "'... in my case I am first of all Schuar anti then I am Ecuadorian." (Ecuador) On June 29,1991, Ampan J<arakra of the Confederation of Indigenous Nationalities of Ecuador (CONAl E) made the following spc«h at a conference on Communication Among the Indigenous Nationalities of Ecuador. We all talk about 'culture' and 'latin· American identity' and 'national identity' and all of our different identities. It is important for us to talk about this. I believe it is easier for indigenous people to talk about identity, because It Is of great concern to us. As workers and Indians, we are told that we are peasants and as such, to be incorporated into the greater society. We are from the country and the city and we are all told that we are Ecuadorian. What does this mean? Some times I have asked myself, and replied that in my case I am first of all Schuar and then I am Ecuadorian. When talking about identity, some say that it is our clothes, others say it is our language. Up to now, the question of how many Indians are in Ecuador is not known. ~state provides one figure; CONAIE provides a different figure. The state says that if one is dressed in Western clothes, then one is no longer an Indian. Just because I am wearing Western clothes, I lose my Identity. Another part of identity is values. We always talk about values, but which values arc 1he real ones? The only thing I can say is that I was taught that national values are the ones we have to follow. lt Is for th.is reason that we have to lcam Spanish and struggle to act as the national society docs, to eat as they cal It's as if our Indian culture has no value. Weare taught one history, the history of the arrival of the Spanish, their civilization. The Catholic religion is the only one to follow and we Indians exist only to be conquered.~ Catholics arrived first, and thought 'those pagans must be baptized. They must be made Christians...: Then the Protestants arrived, and they began to fight over our communities. We Schuar were called Quiwan or fibaro, the Huaorani: Auklls, the Chachis: Kayapas, the Yumas: Omelos, the Tsachilas: Cclorados. Just because the Tsachi.las paint thernsel ves red, they were called Colorados, but that color is not their Identity! Even so, we Indigenous people always lcncw who we were. In the case of the Schuar, one says 1 am Schuar.' Then what does the term Sch114r mean? It means human, an eqwzJ. ThaJ Is identity. Our compalleros of the left tell us that this issue of identity will disappear when the social classes disintegrate, when we all bcc:ome equal. ! have my doubts about this. I think that identity will disappear only when humans disappear. I've seen this issue of identity playing a big role in the Soviet Union. Seventy years of socialism and look at the confrontations taking place over the issue of identity. That is why I get nervous when we talk about a 'plurinational society.' Within the indigenous movement we must a.nalyzc identity and class. Obviously, we identify with the poor, exploited class. However, within this class, we Indians are the most marginalized and racially discriminated against.~ government claims that it is illegal to discriminate, but in reality, radsm is everywhere. In the market, you can hear talk of 'the ugly Indian.' We have to fight against this. We are told that the indigenous mov~ mcnt will displace White people. Many times we have said that we are going to talk about identity and class, but many of ourcompaileros do not want to, because they think that we arc going to hurt their feelings and this will create enmity. And so we do not talk. We've had so many years of ( contimu:d on page 44) We have become strangers on our own lands. In 1he Amazon. for example, in a province which was created in 1964, weare required to have land tiUes. While we have been the owners of these lands for thousands of years.. others come along and say they own them because they have lousy pieces of paper! It is for this reason that we say we must have more authority. In South and Central America, we are called 1iispanics' or 'latin Americans' even if we don't have a trace of European blood! Not so long ago we Indian people had no defined organizations. We called each other brothers.~ linguists, missionaries, historians, anthropologists, called us 'peasants; 'ethnic groups; 'aborigines; natives.' Then they gave us specific names, endless denominations. Vol6 Nos 1&2 11 �I~DIGE~OUS LEADER TORTUREDI~IMBABURA (&:uador) On june 11, 1991, J* Maria Cabascango, 28 year old human rigllts secrc!ary of CONArE (lhe Confederation of illdigenous Nationalities of Ecuador), was detained by the army while travelling by car during a tour of local indigenous communi· ties. He and others travelling with him were transferred to the Ecuadorian investigative police office in Ibarra. Cabascango was held until june 13 and was subjc<:tcd to torture, including bci11g hung from the thumbs, blows to the ears, mock executions and death threats. During the last few years, there have been numerous land con!licts in the prov· ince of lmbabura involving indigenous communities and large landownCf'S, some of which have resulted in the expulsion of these communities from land on which they were living. A large number of paramilita.ry groups have eme.ged in the area and appear to act against the Indian communities, either in combined operations with the army or police or with the acquicsccnre of the government. Tile killing, torture and harassment of many community mcmbCf'S and leaders have been committed by these groups. For example, on December 19, 1990, Indian leader Julio Cabascango (not related to J* Maria) was kilkd, apparently by a paramilitary group. Tile government initiated an inquiry and detained two people (one of whom escaped) believed to be responsible for the murder. illdian leaders are requesting not only that those responsible for the shooting be brougllt to trial but also those on whose behalf they acted. On june 11, the Indian communities of the province of lmbabura declared a 48 hour strike. Such strikes usually involve road blocks but are non-violent in tactics and are usually supported by the local church, student unions and other o.ganlzations, as in this case. During the two day strike, 17 indigenous people, including )OS(! Marla Cabascango were detained, and about 12 others injured, reportedly by members of security forces. Tile purpose of the strike was to request the intervention of the state into the land con!licts that affect Indian communities; to request the disbanding of paramilitary groups; to request the bringing to justice of those responsible for the 1990 killing of Indian leader julio Cabascango; to request govcmmcnt investment in the region's infrastructure; and to request assistance for the growing problem of cholera in the area. Soun:t: AmiUSty /ntmwlionlll Please write to the Ecuodoreon authorities: ·expressing concern ot the reported torture of Indian leader Jose Mario Coboscongo, ·noting thot torture is forbidden under Ecuodoreon legislotion and thot Ecuodor hos also ratified internotionol treaties that oppose its use, including the UN Convention Against Torture and o ther Cruel, Inhuman and Degrading Treatment or Punishment. ·asking foro full and importiol inquiry into the ollegotions of torture, that the nature of the findings be mode public and, should the allegations be sustained, thot those responsible be brought to justice. Write to: Dr. Rodrigo Borja Cevallos Presidente de lo Republica Palacio del Gobierno Garcia No reno 1043 Quito, ECUADOR 12 SAIIC Newsletter �Traditional Authorities Proclaim Independence (Bolivia) Oruro is a mining dty, known since colonial times for its large silver and tin deposits. Second in importance to the huge deposits of Omo Rico in PotOsi, Oruro has been forgotten since the collapse of tin prices on the international market. Uru-Chipayas: Organizing for Linguistic I Cultural Survival (BOUVIA) Although declared extinct by lingulscs, the ancient language of Puquina is spoken by at least 10,@ people in the Dcsaguadero River vaUey. Thirty-two families from Uru-Chipaya-Murato, one of the oldest and smaUest Andean communities, are organizing for linguistlc I cultural survival. In an interview with SAIIC, Lorenzo lnta, a representative of Uru-Chipaya·Murato, described several projxts being planned by the community. Among these are a gathering to reunite aU the speakers of Puquina, a Native school directed by community members and a linguistic documentation project. He went on to say that they are in need of technical, educational. and financial support and collaboration for these projects. If you con provide assistance or would like more informorion, write lo: Proyeclo Cultural Uru Toller de Hislorio Oral Andino Casillo 9628 Lo Po<, BOUVIA In April1991, the 5th Council of Traditional Authorities gathered five-hundred jilaqata and rm:Ujut (native authorities of Andean indigenous communities) m Oruro. These representatives met in order to proclaim their intent to fight for the reconstruction of the Qucchua· Ayrnara nation. Many of their communities have never been enslaved by colonists. They maintain that the Bolivian government answers to a centralized, oligarchic structure which is artificially imposed over indigenous structures. In this way, they proclaimed their indepcndcnoc ftom the Bolivian Government Native Radio Broadcasters Face Many Obstacles (Bolivia) The Independent Association of Ayrnara Indian Radio Operators (AREAL) began the process to broadcast in the Ayrnara and Quechua languages in the Oruro and Potosi regions one year ago. lsrnacl Marnani and Rogelio Pari, both active members of AREAL, informed SAliC of the barriers they face to broadcast in Native languages. The quest for a license to broadcast has been futile, governmental obstruction is rampant, and competi· lion with non-Indian NGOs for a frequency is very high. AREAL is searching for technical and fina.ncial support in order to continue broadcasting independently. Especially needed is the exchange of related experiences, cassdte ta. es and tape recorders. If you arc able to offer p resources, please contact AREAL at Associoci6n de Radios Aymoros Casillo 19628 Lo Po<, BOUVIA Vol6 Nos 1&2 13 �courtesy of CONAlE. bilingual education dq>fVtnu:nl. OIL WARS IN THE ECUADORIAN AMAZON! An Interview with Leonardo Viteri (Ecuador) Leonardo Viteri, of the Confederation of Indigenous Nationalities of Ecuador (CONAlE), the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and the Organization of Indigenous People of Pastaza (OPIP) visited the Bay Area last Spring, on a speaking tour of North America. He is a Quichua Indian from the community of Saragura in the Province of Pastaza in Ecuador's Amazon region. Approximately 200.000 Indian people live in this region, with the Quichuas numbering around 90,000. Other groups include the Shuar, Huaorani, Cofanes, Siones and the Secoya. The following is excerpted from an interview between SAUC and Leonardo. SAllC: I understAnd that you come from a large family. Are all the members of your family actively involved in thedt{enseof the rights of indian peoples? 14 SAIIC Newsletter �Yes, we worked first of all to achieve unity in our methods and politics at the level of the family. This alloWEd us to obtain the necessary baclcing and support for our work and also to inVolve the whole family in the cause of indigenous peoples. I do come from a large family ·I have nlne brothers and sisters, and we are all working with different organizations and focusing on distinct areas of work. SAJIC: Whm did you bt:gin to organize yourselves at the ~nal and nationalleoels? In the Amazon region, the Shuar Federation was the first to undertake a broad and significant process of organizing. Thereafter, indigenous peoples like the Quichua, Cofancs, Siones and Secoya, and most recently the Huaoranl, have organized themselves. The Quichua people of Pastaza have been organized since 1978, and we form part of the Organ!· zation of Indigenous Peoples of Pastaza (OP!P). toward work, nutrition and sodal behavior are adopted, all of which diverge totally from the culture oi our people. SAJIC: Whm did the incursion of tl!e pmoleum companies bt:gin in the &:uadorian Amazon? The petroleum problem bega.n for indigenous peoples as far back as 1926. Since that time we have been waging a petroleum war in the Amazon. Confi'onted by our permanent opposition and struggle, the companies have withdrawn on several oocasions, but in 1970 they returned with much greater force. This date marks the beginning of the oil boom in the Amazon, which has been one of the most complicated and conflictive periods of our time, and also one of the most destructive in terms of the region and the cultures of indigenous peoples. SAJIC: Wiry harJe indigenous tmiWries btrm militariud? 1llose who stand i.n opposition to the interests of indigenous peoples are very concenoed by the accelerated p<OCCSS of organizing being carried out by indigenous peoples of the Amazon and SAJJC: Can you describe in throughout Ecuador in general. greater detml what Through the creation of regional CONFENAJE is, and whom it confederations, such as repr~ts? CONFENAIE in the Amazon, CONFENAIE Is a EOJARUNARI in the Sierra, regional, non-governmental and COICE in the coastal region. organization of indigenous we have been able to unite and peoples. It i epieserlls six successfully organize ourselves I'M<~ b7 M. Htt.,... nationalities that live in the uoiiiJTt/q Viteri on his visit to North AI7U!rico. at the national level. CONAlE, Amazon region, specifically the Confederation of Indigenous the Quichua, the Shuar·Achua.r, the Huaorani, the Cofanes, Nationalities of Ecuador, represents the synthesis of all of the Siona, and the Secoya. CONFENAIE was established in the regional organizations. Through CONAlE, we are able the Amazon 11 years ago, and it is the representative to struggle and put forth, as a united front, our proposals to organization of the majority of indigenous peoples of the the Ecuadorian State in order to seriously discuss and find solutions to the problems that have built up as a result of Amazon. 500 years of oppression. The mlUWization of our territories SAJIC: What has btrm tl!e impact o{tl!epdroleum amrpanieson and the persecution of indigenous peoples Is also due to the indigenous peoples? struggle ignited by the indigenous uprising of June of 1990. The policy of repression which the Ecuadorian govemrnent The government's oil policy has provoked the has adopted has caused many problems for us. plunder of 5,200,000 hectares of indigenous territory in the last twenty years, because It has awakened the ambitions of SAJIC: What companies art optrating in tl!e Amazon? outsiders to come in and grab land. Immense areas of land have also been given as ~ns to timber companies, to There are more than 22 oil companies operating in the Ecuadorian Amazon. Fifteen of these are from the agribusiness companies cultivating African palm trees, to tourist companies, and to the armed forc:es. At present, the United States. Texaco, which has been there for almost oil companies are occupying some 3,080,000 hectares. Their twenty years, Is the company that has caused the greatest operations the exploit the entire Amazon region. The ecological and social damage in the region. ARCO, which Is also present and operating in the territory of Pastaza, has presence of the companies also implies cultural changes because at times our people go to work for the companies. militarized Its block in the face of opposition from the nus creates an economic dependency, and also transforms (setwnor@,p. 45) their way of thinking. Other life-styles, other attitudes Vol6 Nos 1&2 15 �A VICTORY FORTH E PEOPLE OF THE PERUVIAN AMAZON (Peru) On September 19th, the Peruvian Minister of Energy and Mines publicly announced that Texas Crude had decided not to sign a contract to explore for oil in Lot 61, home to some 180 Amaz.onian indigenous and nonindigenous river communities for whom the park and its resources constitute their sole means of survival. One year ago, newly~lected President Alberto Fujimori signed a landmark environmental code prohibiting the exploitation of non-renewable natural resources and banning oil drilling in the nation's parks and reserves. In April of 1991, under pressure from powerful economic interests, Fujirnori reversed his position and granted the Houston-based Texas Crude Incorporated a vast tract of rainforest, known as Lot 61. Opposition to the Corporation's plans to begin oil exploration developed immediately as national environmental and indigenous groups discovered that over three-quarters of Lot 61 lay within the Pacaya Sarniria reserve in Peru's northern Amazon jungle. It is the oldest and largest protected area in Peru's national park system. The ptospect that Pacaya Sarniria- already contaminated by the activities of petroleum companies allowed to operate in the reserve prior to the passing of the environmental code- could be further jeopardized galvanized local, national and international opposition. l.n june, a local priest, along with AIDESEP {Association of Indigenous Peoples of the Peruvian Amazon) organized a general strike in the jungle town of Jquitos, and succeeded in brieOy paralyzing the community. Two months later, AIOESEP issued a declaration denouncing the Peruvian government's manipulation of environmental codes and its willingness to grant transnational corporations a dcgrcc of security never 16 acoorded to Peru's own citizens. A document prepared at AIDESEI"s 15th General Assembly stated that "neither the people nor the environment bear the responsibility for the extreme poverty our country faces. White this poverty may indeed require urgent remedies, actions which threaten to irreversibly destroy food and natural resources cannot be justified, particularly since the presumed wealth which will be generated will never be seen by the people." Internationally, San Francisco's Rainforest Action Network launched a joint campaign with Global Response to bornbard Texas Crude headquarters with !etten protesting the proposed project. The President of Texas Crude cited numerous reasons for the corporation's decision, including: the threat of legal action by the Peruvian Environmental Law Society (SPOA); the "substantial number of letters endeavoring to discourage exploration for environmental reasons" (over 1000 !etten were sent!); and the recent letter sent to President Fujimori by 54 Peruvian house representatives and senators showing their disapproval of the contract. In early October the Peruvian Ministry of Enetgy and Mines began negotiations with the U$-based Santa Fe Energy Rcsourccs Company for two other oil exploration tots, both outside of Pacaya Samiria. Although the contract has yet to be signed, and must be approved by the full Peruvian cabinet, it is considered likely that the project will be given the go-ahead given the extreme economic situation Peru is confronting. It is important to note, however, that Santa Fe Energy and Resources specifically opposed any contract involving areas within national reserves or parks, stating that the environmental concerns were too great. SAIIC Newsletter �A MESSAGE FROM THE HUAORANI ¥ (Ecuador) Under increasing pressure from indigenous peoples uf the Ecuadorian Amazon and tnVironmenllll organizations within and outside Ecuador, C = Oil Comparty announad on October 11 that it tooS withdrawing from all oil develqpment in the regicn of the Amazon that comprises the traditional territory of the Huaorn11i lndums. Conoco's decision came thrre w«ks after the Inter·Amerialn Commission on Hurnan Rights hmrd arguments by SAIIC coordinAtor, Nilo Cayuquro and IAuri Adams of the Sieml Club Legal Defense Fund. They argued that actions by the government uf Ecuador apprwing Conoco's massive oil deve/qpmenl project in the hMrl uf the HIIQOnmi's traditionallllnds violates the Indians' a.sic human rights to life, hMith, hame, family, and cullurt. The following Idler wzs sent to Canoco by the Huaomni organiz.aticn in the Ecuadorian Amazon (ONHAE). See issues Vo/5 Nos 3&4 of the SAIIC NttDSldter far more information on theUmoc:o • Huaomni case. General Manager DuPont - Conoeo Company Un ited State8 of America Dear Sir: The Orqaniution o! the Huaorani Nation.>lity of the Ec\l.odorian 1\mozon Region (ONHAE) , in a.n extraordinary meeting held on the lOth and 11th of January, 1991, adopted the following re301utions: 1. 'n\at oil exploitation in the ftuaora.ni territory rrust be provontod, because the pollution hao killed """Y anift.lo, tiohos and plants, and haa produoed many diaeasea. 'n\at is what we have a.oen, and it is th.reat6t\i.ng the life of th4l Hua.oranie. 2 . 'll\o.t tho oil OOCTpa.nies enter ovr territory without t akinq ue into acoount. '11\at thoy como in a.nd do thoir work doepito tho fe.ct that thoy know wo have the proporty ri9hte over this land., disrupting our orga.niz.ational process; tho Co.nooo ~y wants to work by itself, uei.nc), in an iaolat«:l fashion, Hua.ora.nis from Cononaoo and Yasuni . 3. That the Ccnooo ~ is discussing the fate of the Huaora.nia in fn60ting-s in whidl tho Hua.ora.nis are not preet~nt and that we a.re t~t.cl as it we are gue.st~. We mJet not be treated as questa when the dia.cussion is about our lives . We rrust eorr.ct this situation, because our liv<ts au on the liM. 4 . 'Ibat we, tho ONHAE, ratify our opposition to the construction ot any roads in Hua.ora.ni tor-rito.ry. S. Thot th• drillin9 of oil wolls pollut•a tho rivers. 6. That the Huaorani culture sunrive and prosper. We do not want nie.s to oocro a.nd civiliu us. OOftt)O.- 7. 'Ihet vo do not want to be doc::eivod by the oil <XX'fl)41\iea. 8. !bot vo aro aware of the problems of the world. Despite thea.o, wo will oontinue to defend our land. Awaiting your respo.nse to caja Postal 17-21-166, Quito, Ecuador, we rotn11in sincerely, Ro.m' n Hua.noni COb&, Moi Enoman9a Na.ntohua, President, antA& Vioe Vol6 Nos 1&2 President,~ Eugenio Qu-ri C. Secretary, ONKAE 17 �Flu Threatens to Annihilate the Nukak (Colombia) One of Colombia's last nomadic peoples, the Nukak, are being decimated by outside diseases. 1lleir numbers have already been brought danger· ously low by continual attacks from colonists and coca grower$. Over 100 Nukak have died from flu over the last three years. Now their children are threatened by cerebral malaria • which is usually fatal. As one of Colombia's last nomadic tnbal peoples, the Nukalc's future depends on their land being legally recogJiizcd and colonization halted. But the Colombian Government has not recognized 90% of their land, and taltcn no steps to protect the Nukak from hostile invasions. 1lle Nukak have had little non-Indian contact. What contact they have had has proved devastating. With a population of around 1100, the tribe cannot afford more losses. In 1987 approximately20Nukak were attacked and killed by colonists in the north of their territory. 1lle survivors of the massacre fled to the south. deep into the heart of their rainforest lands. At the same time, another group had been attacked by coca growers. 1lle survivors of these two groups joined up and emerged out of the forest on the outskirts of the town of Calamar. However any Nukak who had lived in the area were killed off by colonists during the 1940's rubber boom. It seems that other Nukak had been shot at by the Colombian army from the air; they were mistaken for coca growers or left-wing guerillas. Meanwhile 20 Nukak children had been stolen by colorusts to work as unpa;d laborers. 1lle disoriented survivors of the 1987 massacre· mostly women and children • only spoke Nukak. so could not speak with the townspeople about the attacks. 1lley were unused to life outside the rainforest and became depressed and sick. A missionary from the extremist USbased organization, New Tribes Mission (NTM), arrived, claiming to speak Nukak.lt then emerged that N1M (whose activities amongst tribal people worldwide have done untold damage) had had a base in the north of the Nukak lands for at least 12 years. 18 1lle Colombian goverruncnt's response to the Nukak's plight has been totally unacceptable. Despite protests, the government new some of the Nukak back to the New Tribes Mission base.1lley were already infected with the flu virus after living in Calamar. 1lle Nukak have no resistance to this new disease and no way of treating it. At least 109Nukak have died as it has spread through their territory. 1lley were returned from the NTM base to their forest homes with no medical care and no protection from further attacks. As well as the fust cases of CErebral malaria in children living near the NTM base, cholera has also appeared in the region. 1lle Nukak traditionally live In the headwaters of the lnfrlda and Papunaua rivers and the southern basin of the River Cuaviare. 1lle Nukak will only survive If their rights to all their lands are fuUy recognized and properly enforced. 1lle Colombian government must also initiate a health project for the Nukak. Please write courteous letters urging the Colombian government to tiUe aU of the Nukak's lands to them. an area of approximately 1 million hectares in Cuaviare province. The government must ensure that there is no further colonization ofNukak lands. A properly funded health project must be initiated, to allow small medical teams to treat the Nukak before more of them die. Every effort must be made to recover those Nukak children who have been captured by colonists. Source: Survit>U lnJ.tmal'iDiriZI Pleose send your leHers lo: Seilor Dr Cesar Govirio, Presidenle de lo Republica Coso de Noriiio, Carrera 8 No 7·26, Bogot6, COLOMBIA and lo: Dr Femondo Cotroles Cruz Centro Administrotivo Nocional , EcSficio INCORA Gerencia General, Bogot6, COlOMBIA SAIIC Newsletter �1000 INDIANS MARCH TO PROTEST ARMY'S KILLING OF COMMUNITY LEADERS (Colombia) last November the principal Indian leader of the Arhuaoo lndlans, Luis Napolc6n Torres, his brother, Angel Maria Torres, and another Arhuaoo, Hugues Chaparro were travelling by bus from the local city ol Valleclupar, the Colombian capital of Bogotll. They were going to protest to government authorities about anny and police harassment of their communities. At a stop along the way, ncar the town of Curumani, soldiers forced the three off the bus and took them away. The bus driver reported this to the local police but they appear to have done little o r nothing. Two weeks later the Indians' bodies were discovered in three different places- all had been severely tortured. About a thousand Indians later marched to Valleclupar in protest and to take the bodies bad< to the mountains for traditional funeral rites. Two of the dead were traditionalmmno (shamans) and all were highly respected Indian leaders. On the same day as the three leaders disappeared, another Arhuaoo, Vicente Villafafle, and his brother had their house searched for anns- none were found. They were taken to the army base in Valledupar where they were beaten and tortured. Two days later, November 30th, one of Gran Chaco Indigenous Peoples Call for Land Commission (Bolivia) Indigenous peoples of the Gran Chaco region of the Bolivian Amazon have requested the Bolivian government to establish a commission to deman:ate their territory. In an open letter to President Jaime Paz Zamora, the Mataoo and Tapiet~ peoples, who live on the banks of the Plloornayu River, Informed the President that they conducted a general assembly last November (1990) in Villamontes. At the end of the gathering. they issued a resolution calling on the President to take immediate measures to halt the injustices and abuses they are suffering at the hands of colonists. The resolution denounces the " ... total paralysis of our attempts to acquine property rights and land tiUes, a process that has been dctained by the National Agrarian Reform. We demand to be treated the same way as our Sirion6 brothels and sisters at lbiato. The Sirion6 have been able to press for the approval ol Supreme Decree# 22609 which declares as 'indigenous territory' the lands they inhabit." Indigenous peoples of the Gran Chaco explain Vol6 Nos 1&2 them was taken by army helicopter to the Indian community of Vlndivameina (Santo Domingo) where soldjers searched houses, shot their rilles into the air, and stole food from the school and equipment from the health post. The Colombian army views all peasant and Indian communities as potential guerrilla collaborators. In other areas of Colo mbia, guerrillas themselves have killed Indian leaders who refuse to affiliate with their particular antigovernment group of which there are several. In many areas the Indians suffer at the hands of both the rebel and government forces. A Colombian court has begun an investigation into the killings but this is unlikely to bring any results without a show of support for the Indians and protests at the violations of their rights. Please write to the President of Colombia, protesting the army's killing and torture of lndlan people. Senor Presidente Dr Cesar Goviria, Presidente de lo Republica Coso de Noriiio, Carrero 8 No 7-26 Bogot6, COlOMBIA \,~·-:........ -' . that the agrarian reform paper work has been suspended. They arc accusing the government of stalling the approval of previous documents. The Mataco and Tapiet~ said that in July of 1980, agrarian reform officers instructed them to proceed with the land tiUe paper work and that native authorities visited the Indian commu.nities to explain the objectives. With economic aid from the Swedish Mission in Bolivia, along with the approval ol the agrarian reform officers, they Initiated the paper work along legal path$. They paid the required fees to the local judge Hilda Palavlsino, a SECretary, and a land surveyor. The local judge is now advising cattle ra.nchers and pits them against the Indians. She has been responsible for the legal curtailment of paper worlc that was to benefit the Mataco. In the meantime, the Mataco and Tapiet~ say that the governmental commission must be formed by the Ministry of Peasant Affairs, the Indigenist Institute, CIOOB (Indigenous Confederation of Eastern Bolivia) and representatives of the Mataco and Tapict~. They warn against colonizers encroaching on their lands. They also denounce Judge Hilda Palavlsino for bias towards catUe ranchers because of her friendship and familial ties. "'four petition falls through, and is not resolved favorably and immediately, the Indigenous Peoples of the Gran Chaco will adopt other de facto measures," they warn. 19 �·we Need to Survive!•• A Message from Davi Kopenawa Yanomami (Bnuil) Daui Kopenauxl Ymwmami visilal Ntw Yo'* in April and md with 11¥ Stadmy Gennrzl of the United Nations, the Organizaoon ofAmerican States, and tM World Bank to explain the effects geld-miners are lu:uing on his people, tM Yanomami of the state of Romima in the Brazilian Amazon. He also md with manygroups on the mst QlQSt to help raise funds for a Yanomami health project. The following aree=rpts frrmt a statement made by Daui Koptnawa Yanomami to the lnttr·Ameriam Commission on Human Rights last September in Demini, Brazil. My name is Davi Kopenawa Yanomami... I am a Yanomami Indian. I want to send my message to those who are friends and who are helping us to defend the forest. I want to talk to the people who do not know the problems of the Indians in Brazil. We Yanomami Indians have lived in this forest for a vel)' long time, for much longer than any White or non-Indian person. We used to be free and we did not have any lcind of illness. We were not sick a t all. rolled into the forest. Tiley are now all over the territory. We Yanomami Indians are vel)' worried because we do not have the authority of the President... we have to ask the government to change the situation and to take the gold miners. .. out of the area. !have asked FUNAI (the Brazilian Bureau of Indian Affairs) many times and all the authorities, including former President Samey, when he was President...to take out the gold miners. .. but the only thing they d id was to promise and to keep promising things and not do anything. Instead, they let many other gold· miners come in... and they did not take them out. Sickness also came with the gold miners. Because of the mosqui· toes that bite them and then bite us, we are now having all of this sickness. Tile sickness called malaria is very Slrong, and I think at least !<XX> Yanomami have died already. Even more than !<XX>. 111at is what I think. Now our rivers.. our streams. .. During that are dirty. The time there were no nonDavi YOII()mami on his visit to North America. Yanomamldo not know about mercury... Indians around here. Tiley were far away. We Indians did not know that the non-Indians would give us so many Mercury is used by gold miners to clean the gold ... It goes problems... I am talking about the gold miners who come back to the river and the fish that the Yanomami eat and the here and take out our fish, the animal$. .. and devastate the water that the Yanomami drink is mixed with mercury. forest. 111at is what I am tallcing about. .. They have invaded When they cat and drink that they get sick. our territory.Tiley first came in 1987.11lcy killed four Those gold miners arc also poor people. Like us, Yanomami at Paapiu. From there they spread out into the they are not rich. I feel pity for them because they come territory with small airplanes and helicopters... and they here, because their boSSC$ send them here, and they just 20 SAIIC Newsle tter �obey them. Around Sururucus, there arc a lot of goldminers. The federal polke have not taken them out. They tried, but what they did was to get the nice gold-miners out, not the bad and mean ones. I am a Yanomami Indian who understands the non-Indian world. I keep asking President Collor to expel the gold miners from our territory. President Collor has been to Surururus, but. .. on ly to a military base... That is the only thing he saw. President Collor knows that the situation is not good. So I am asking o ther people to con tin ue pressuring the Brazilian government to help expel the goldminers. I spoke to the United Nations, which gave me an award. I told them that the prize did not help my people. So I am asking the UN to help the Yanomami people to pressure the Brazilian government to remove the goldminers from our area. Also, we want the Organization of American States. .. to help us as friends. I don't think it is just the Brazilian government. You should pressure every government in the world b«ause they arc all alike, and they should help us. .. Protect the Indians, protect the rivers, the mountai.n s, the forest. We need to survive. It is very important for them too. It is not only the Yanomami but also the non-Indians. We all depend on the land. So if they do not protect the land, all of humanity will die. To you whom I am sending this message, what I am asking is to do something to help the Brazilian Ind ians, and also all the Ind ians of the world, because the Indians want to live in peace. Not only the Indians who live in the forest but also the Indians who live in the dty and the nonIndians who arc living in the dty arc suffering because the government should pay attention to all of us and do something to help us. I am going to say something else... about the 19 islands of Yanomami land that former President Samey demarcated. We Yanomami Indians do not want to live in islands. We want to be safe. The gold miners arc going to enter our islands... We need a con tin uous area and a big area in order to be able to fiSh and hunt and live well. We want all of our land united. In regards to the government operation that is supposed to take out the gold miners... they have not taken out all of the gold miners. The operation has stopped because the government says that they do not have money... ! know the government authorities, the Brazilian au thorities, and I know the politicians and I know the way they work. My feeling is that they do not want to take the gold miners out... What they really want is to be here and exploit our resources. That is why they do not want to solve our problems. (Su Davi.p . 45) Vol6 Nos 1&2 Some Ground is Made in the Struggle for the Construction of a Yanomami Park President Collor finally obeyed the Brazilian court dedsion and revok ed former President Samcy's illegal dccrccs dividing Yanomami territory into 19 'islands' and create three illegal mining reserves. But optimism about a decisio n on a Yanomami Pari< soon diminished when Collor announecd he was setting up a group to study Yanomami boundaries. On April19, National Day of the Indian, he signed a decree calling for a proposal for the demarcation of the Yanomami territory to be presented to him wlthi.n six months. During Presid ent Collor's visit to the Un ited States in June, environmental and Indian support grou ps informed him that the evacuation of the gold-miners in the Yanomami area had been paralyzed and the gold-miners had again invaded an extensive part of the Yanomami territory. Upon returning to Brazil, Collor fired FUNAI prosldent Cantidio Guerrciro Guimaracs. Meanwhile, the government pla.n ned to begin on July 19, the third operation to expel the gold-miners from the Yanomami territory using a sum of $1.8 million. The government's plans for the gold-mi ncrs Is being questioned. It was reported that the intcnton is to incorporate several thousand expelled gold-miners i.n to agricultural projects. If the projects are set up near the Yanomami area, it is certain that they will re-invade the territory. Sydney Possuelo, the new prosidcnt of FUNAI published a resolution on July 22, 1991, calling for the demarcation of the Yanomami territory as a contiguous area of9,419,108 hectares, located in thcstatesof Roraima and Am.uonas. This was signed by President Collor. The government is estimating that it will cost $6 millio n to demarcate the territory. Last Minute News Ill On November 14, President Collar de Mello granted "pennanent rights" over 36,358 squa re miles to the Yanomamilll �Brazilian Army Recruits Yanomami Indians Several Yanouwni Indians are "serving" in the Brazilian Army at the Maturaca poet. located in the Slate of Amazonas. The one-year enlistment oi the Yanomami is part oi a strategy by the Brazilian Armed ~ to "integrate" indigenous populations into the "national community." The military rommandf!IS' Sbategy is based on the idees oi •national sovereignty" and "national security.• They rear that Indian groupe will form their own nation inside the Brazilian territory. ln July, Roraima governor and former brigadier general Ottomar de Souza Pinto, rompared the Yanomami situation to the Kurds in inlq. The relationship between the Yanomami and the military in the Maturaca region is similar to that oi the Yanomami and the gold-miners. The anny wants to Increase its presence in Maturaca. That is why soldiers are building an UJegal road between the city oi Sio Gabriel da Cachoeira and the post in Maturaca. Five Jcilometers oi the road have already beEn completed. The road is UJegal because it cui$ through the Pico da Neblina National Park and the military has not even presented an Bnvironmental Impact Report to the government environmental nkuna Massacre Update (Brazil) March 28th marked three years since the Tlkuna massacre, when 14 Tikuna men, women and children were shot to death at the command of logger, Oscar Castello Branco, near the city of Benjamin Constant in the state of Amazonas, in the Brazilian Amazon. This was the most serious documented massacre of Brazilian Indians in the last twenty years. The 15.000 Tlkuna on the upper SolimOes River form the largest Indian nationality in Brazil. In recent years, they have suffered increasing incursions by loggers, commercial fisheries, and local elites on their lands. At the same time, their organizing in defense of their traditional lands has grown stronger. Since 1988, legal investigation of the crime has slowly proceeded in Benjamin Constant. At the end of last year, the judge responsible for the case indicted aU of the accused, who are now to stand trial before a local jury, chosen from the residents of the city. The general opinion in the city, however, leads us to believe that this will not be an impartial bia1 Most of the local people have shown support for the logger, who is well-known in the region. In general, there is hostility towards the Indians and their presence in the area. Consequently, the Tikuna and their support organizations are requesting that the judge and the pubtic prosecutor ask the Tribunal of Justice of the state of Amazonas for a change of venue. It is hoped that the trial will be held in the state capital of Manaus. The local judge and prosecutor- the only authorities who can legally make the request- are reluctant to do so. If this situation continues, the likely • outcome is impunity for the defendants, who would be tried in Bcn~1min Constant. and very tikely, be absolved. We request that concerned individuals and organizations send letters or telegrams to the authorities noted below, requesting that the Tribunal reexamine the Tlkuna massacre case, keeping in mind the hostile atti.tudes towards Indian people in the city of Benjamin Constant and th.1t a change of venue be granted. Please send these letters to: Exmo. Sr. Dr. luis Henrique Braz Juiz de Direito do Comorco de Benjamin Constont F orum de Benjamin Constont, 69630 Benjamin Constont, AM, BRAZIL Exmo. Sr. Dr. Sergio Medeiros Promotoo de Justico do Comorco de Benjamin Constont Forum de Benjamin Constant, 69630 Benjamin Constant, AM, BAAZIL agency. Exmo. Sr. Dr. Gaspar Cotundo de Sousa Desemborgador Presidente do Tribunal de Justico do Amozonas Ruo 10 de julho, no. 833 Centro, 69007 Monaus, AM, BRAZIL Send copies ol onconespondence to: mbassy Ambassador Morcilio Marques Moreiro, Brazilian E 3006 Massachusetts Ave. NW, Washington, DC 20008, USA Fox: 202-745-2728 SAIIC Newsletter �UNI, CIMI AND OTHERS SIGN AGREEMENT TO COOPERATE (Brazil) July 21-24, the Federation of Indigenous Organizations of the Rio Negro held an Indigenous assembly in Silo Gabriel da Cachoeira, in Amazonas, Brazil. Ten indigenous organizations of the Rio Negro participated in the assembly, as well as Manoel Moura, director of Coordinating Group of Indigenous People of the Brazilian Amazon (COIAB), and Ailton Krenak, of the national office of the Union of Indigenous Nations (UNI}. The local and national indigenous leaders at the meeting signed a letter of agreement, with significant implications for the future of the indigenous movement in Brazil. A translation of the document follows. • • •• •• 1. Considering that this meeting of indigenous organizations of the Rio Negro, called by FOIRNthe Federation of Indigenous~~tionsof the Rio Negro - has broad participation of local leaders, throughout the directorates of the associa- tions; 2. Considering the presence of representatives of the directorate of COIAB (Coordinatil1g Group oflndigenous People of the Brazilian Amazon); 3. Considering the presence of representatives of the National Coordination of UNI (Union of Indigenous Nations), and the themes and proposals discussed at this meeting; • • We resolve: a) to sign this protoeol defining an agenda for work on three levels of organization; b) to prepare a common agenda to formulate a program for structuring the local, regional and national indigenous movement; c) to declare together a public conunitment, with all of the legally constituted indigenous organizations, associations, councils, etc., to define the form and date to convene the voting members of each organization for the definition of the model of national organization that we want, and its structu.r e and mandate; the indigenous struggle of the positive result of the meeting and the urgent necessity of having a civil orgarrizatiOn; e) to communicate with the groups that support the indigenous struggle, in order that they cease the dissidence that hinders the indigenous movement when they undertake parallel programs of a paternalistic, academic nature; f) that the indigenous organizations and support groups are responsible for national mobilization so that the Congress does not alter indigenous rights assured by the Constitution; being in agreement, all the indigenous organizations represented sign this protoeol. (signed by 34 indigenous leaders, representing the organizations listed below) UNI - Union of Indigenous Notions (Notional) COlAS - Coordinating Group of the Indigenous Organizations of Amazonia FOIRN - Federation of the Indigenous Organizations of the Rio Negro ACIRI - Association of the Indigenous Communities of the Rio leona ACITRUT - Association of the Indigenous Communities of • Tarawa, Rios Voupes and Tiquie UNIDI - Union of Indigenous Nations • • of the louorete District UCIDI - Union of the Indigenous Communilies of the louorete District UNIRT - Union of Indigenous Notions of the Rio Tiquie ACIBRN - Association of the Indigenous Communities of the Lower Rio Negro AINBAL - Boloio Indigenous Auociotion ACIRNE- Association of the Indigenous Communities of the Rio Negro AMITRUT -Association of Indigenous Women of Torouoco, Rios Voupes and Tiquie ARCINE - Rural Association of Indigenous Communities of the Rio Negro In agreement with item d), the support groups listed below sign: CEDI - Ecumenical Center lor Documentation and Information NDI - Nucleus of Indigenous Rights CIMI - Indigenous Missionary Council d) to inform all our grassroots supporters through the channels of communication of the groups that support Vol 6 Nos 1&2 23 �AN URGENT PLEA FROM THE SURUi (Brazil) The Surul Indian people of Rond6nia, conflicts and marry aiSU41/Us among both colonists and Indians, we sucatded in expelling the colonists from our resm>es without represented by the Metareili Organization of the Surul lndigmous People, sent SAJJC the following comuniqu~ to publicize their current situation. govmrmental support. Weare... located at ki/Qmeter 50 in the municipality of Cacoal and live on our traditional lands in six villages. Our population is esli11U1ted to be 511 and we/rave been in coniACI with the national sodety for over 20 ytt~rsand have adApted marryofthecustoms of thissodety. The majority of us wtar western clothes, know the value of mmuy, and 1!111 foods that are different from our traditional did. In 1978, the Suruf lands were invaded by colonists. After marry CurrenJiy, weare collt%med about S«Urity. The Surufs of Rond6nia are suffering marry thrl!llts and tvtn murders. Rtctnlly a Suruf Indian was killed by gunmen hired by ranchers who had invaded the indigenous rescve of the Zor6Indians (The Surufs allied themselves with the Zor61ndians in order to expel the colonizing ranchers). The Surufs of Rondonia have suffered much persecution at the hands of the ranchers, politicians and policeoftheMunici· polity of Caecal. The government has not taken a single measure regarding these persecutions. Ml!llnwhile, the Surufs live with dangerandanxidy,ftrJring moremasstU:Ttsas long as there is no justice. Jm 'rrrrW....-~~. Suicides Plague the Guarani-Kaiowa (Brazil) Suidde, almost unheard of among Indians in the past, Is a disturbing new phenomenon among the Guarani-Kaiowa people in Brazil's western state of Mato Grosso do Sui. Early this year Maura Ramirez, a 15 yearold, hung herself from a tree on the reservation. Her sister, Helena, one year older, had done the same a few months earlier. Since last year, 25 Guarani-Kaiowa have committed suidde and 37 others have attempted it according to statistics from FUNAI (the government's National indian Institute). Anthropologists blame this on the loss of land and OJitural identity in the face of an invasion by ranche!s and farmetS. More than half of the traditional lands claimed by the Guarani-Kaiowas have been settled by outsiders. "What we are seeing is a 01lture in agony, pleading for help/ said anthropologist Maria Aparecida de Costa Pereira, who recently completed a study of the tribe. Violence and disease have dedmated Indian people since Pedro Alvares Cabral and the Portuguese arrived In Brazil in the 16th century. A native population estimated at 5 million in 1500 has been reduced to 220,000 today. The 7200 Guarani-Kaiowa who live on an 8,000 acre reservation have been experiencing increasing pressures In the past few years. Currently the land they have is not enough to sustain their subsistenoe farming. Judges are hostile to indigmousclaims, and readily accept white landowners' property deeds, which are often obtained fraudulcnUy. Ambrosio, a Guarani-Kaiowa leader asks: "What documents do they want from us beyond our nesh and blood? We were born here, as were our mothers, 24 fathers and grandparents, who are buried on this land." The current situation makes the young men leave In search of work as migrant farmers, to cut sugar cane for one of the alcohol distilleries that dot the region, or to migrate to the cities. Sin<:e eligible mates are scarce many Guarani-Kaiowa young women seek work in Dourados, a city of 80,000 near the reservation. Many of them work as maids or prostitutes, only to be rejected after returning to their people. Many of those who have committed suidde did so shortly aftes- returning to the reservation from outside work- or while drunk. Some Guarani-Kaiowa are abandoning traditional faiths and joining Pentecostal sects in the area. Eduardo Leao, an offidai with the Roman Catholic-linl<ed Indig· enous Missionary Council (CJMI), claims that the GuaraniKaiowa believe that they will go to their father's house after they die, where they will be able to live in the traditional manner. "So suicide is not a negation of life but a way of prolonging it." FUNAI officials say they cannot legally set aside more land for the Guarani-Kaiowa, but leao criticizes the government for ignoring the constitutional guarantees of protection for indigmous lands and cultures. "Defending the tribe doesn't require anything extraordinary, but simply obeying the law.lf the federal government doesn't do something soon, theGuarani-Kaiowa are going to disappear." Soomot: S.• Frvr<isa> ~.by KDt Silomi<Vc SAIIC Newsletter �Ph«o by Dap!w Wysham The KUNJ have a Ullique 1~1 of OUUJnomy due w a long hiJtory ofrtsisuw:t. A Message from the Kunas United for Mother Earth (Panama) My name is Atendo Lopez Martinez, and I belong to the I<una nation of the I<una Yala region of Panama. I am here in North America to find out more about the work of our northern brothers and sisters and to investigate ways we might be able to coordinate our actions.! would like to share with you an account of what is happening to our people in Panama, in particular the I<una people. 1hereareapproximately40,000 I<Wla living on the islands in the I<una Yala Region, in the northeast of Panama on the Colombian border. The region of !<una Yala comprises more than 3W islands, of which 52 are inhabited. 1here is a very small percentage of Kuna who reside in the jungle outside of the jurisdiction of Kuna Yala, in the province of Panama. They also are struggling to have their territory (known as the KIUla Region of Madungandi) demarcated. Those of us who live on the islands or in the coastal areas of the Caribbean have a certain autonomy with respect to other indigenous groups and state policy. We obtained a level of autonomy, which is unique among indigenous peoples, by fighting against the police and the colonial army of Panama in 1925. Many of our grandfathers lost their lives to the white invaders, who wanted to keep the I<una people as their slaves. Among others, Nele I<antule and Coman led this uprising. They proclaimed the establishment of the Republic of Tule, which was never actually formed, but we obtained the autonomy we rontinue to exercise today, albeit with many problems. We do not assess national taxes amongst our own peoples, and what we assess from non-I<una people goes toward the development of our communities. With tespcct to our internal governance, we strongly enforce tcspect for traditions and customs within our rommunities. In the political realm, we have the General I<una Congress, which Vol6 Nos 1&2 25 �unites all Kuna people and organizations. EveJy six months the problems of our people arc reviewed in this rongress. Du.ring the rest of the year our rornrnunities and organizations work independently. Distinct political and even ideological positions are respected. What unites us is the defense of our region. our Mother Earth, and our culture. 'The Kuna Region of Madungandi is being threatened by the invasion of non·indigenous colonists. TI>ose who liw in the jungle region are on mountainous lands which are less productive, the result of a forced relocation in 1974 and 1975 by the fonncr government of General Omar Torrijos. The government decided to build a hydroelectric dam in the region in order to supply electridty to the republic. Ironically, today, our brothers still do not have electricity. They do not enjoy any of the benefits of this socalled "technological development." They live in the province of Panama, under the direct administration of the authorities of that province. Their situation worsened in 1974 and 1975 when the government of Omar Torrijos nooded their territories and turned them into an artificial lake. Now the lake generates approximately 45% of the country's elcctridty. The cultivated lands of the Kuna were nooded, the people were displaaxl to inhospitable a.nd less productive areas, and they received little rompensation for their losses. In contrast, the colonists or invaders were relocated to better parts and given rompcnsation for the loss of land and cultivated areas. Since the origins of this problem nearly 20 years ago, the stealing of lands from the Kuna has rontinued. Today, it is lead by wealthy landowners and cattle ranchers who manipulate disputes between poor people and our brothers in order to eventually take over the land themselves. These invasions have increased since the US invasion of Panama, as a result of the ronfusion and lad< of applied justice. On the 10th of july, 1991, the Kuna of Madungandi began a series of peaceful protests, an uprising. The Panamanian authorities immediately stated that the "'Kuna indigenous people, using heavy weapons, have risen up_. to destabilize the present government." This became the pretext for the governor of the province to request the police intervention in order to repress the Kuna. Fortunately, their false daims were disregarded and ronfronted with rourage by our brot.hers, with the support of the Kuna Yala. 'The Kuna who liw on the isla.n dsengage in subsistence production. The men generally work in fishing the seas and agricultural production, in particular the production of eoronut. which is our main source of cash income. We sell eoronuts to Colombian ships, and many of us exchange it for food products. The Panamanian government has done little or nothing to purchase eoronut from us and to look for a solution to the deep cronornic crisis affecting our regions. Amongst our people, we continue to barter for food products, which contributes slightly toward alleviating the crisis. The women, in tum., dedicate themselves primarily to the home and to the care of children. (Su At~ncio, p. 45) 26 The Kuna Speak about 500 Years of Resistance (Panama) Our organization, along with other Indigenous organizations in Panama have coordinated the 500yearscampaign ina united way. We see 1992asa time to commemorate not only 500 years of resistance, but also to reinforce ties of unity amongst ourselves. This will enable us to better ronfront our enemies who tty to divide us and deny our existence. It is for this reason that we recognize the struggle of other poor and marginalized sec:~ors of our countty. Ukc us, they fight for their survival and for rcspe<t of their rights. However, we do not tolerate those nonindigenous organizations that want to capitalize on the 500 years campaign for political purposes. They want to use indigenous peoples without understanding and recogniz.. ing the nature of our struggles. We do not deny the struggle of other sec:~ors of Abya Yala (rontinent, In the Kuna la.nguage). On the contrary, our rontinent will be free only when all sec:~ors. .. arc free. However, there are attempts to undermine the u.nity among indigenous peoples by using us when we arc in the limelight. and simultaneously giving priority to other struggles. I believe that 1992 should not be seen as the end of the indigenous struggle.lnstead, we must realize that our struggle will continue beyond 1992, until there is recognition of all of our rights of self-dctcnnination for our territ<>ries. This must be understood by those popular groups who support us. They should not see in the struggle of indigenous people, the opportunity to achieve their own aspirations. We are in solidarity with them, and we thank them for their solidarity. And we recognize that there are divisionsamongst indigenous peoples, but in spite of all of these, 1992 should be a year for monumental unity, in order to challenge our enemies. Our Mother Earth is being beaten. and her children should be united to defend her. In Panama we have a 500 Years National Commit• tee composed of indigenous and non·indigenous groups. The indigenous peoples include the Kuna, Guayrnie, and Embera. We want the Committee to be romposcd not solely of people from the capital and big dties, but rather people from the communities of our regions. We are proposing a National Gathering to deal with many issues, including that of greater unity in order to defend our rights and demands to the national government. I would like to call on all of our brothers and sisters of the rontincnt to keep our fists high- together we will advance along a path of unity and liberation of our peoples. SAIIC Newsletter �SUMO & MISKITO TIMBER GIVEN TO TAIWAN COMPANY <Nicaragua) An agreement of economic cooperation was made between the Chamono government and the Taiwanese government where Taiwan has pledged $100 million to rover part of the arrears payments on Nicaragua's foreign debt- plus an unknown amount of aid to theOrtegaanny. Shortly after, Pedro Joaquin Chamono, son of President Chamono, and present Ambassador to Taiwan, brought Fernando Chan, the front man for the Taiwanese fi.n n Fquipe Enterprise, Ltd., to General Humberto Ortcg~> to seek a logging ronccssion. Ironically, Chan, a Nicaraguan, was reportedly the business advisor for the late Hope Somoza, wife of the former d ictator Anastasio Somoza, and for their son Tachito. Equipe Enterprise solid ted a renewable :ZO.year forestry ronc:ession for the exploitation of 470,000 hectares of tropical forest in northeastern Nicaragua. It is 1,814 square miles, an area about the size of the state of Delaware. They will be cutting approximately five trees per hectare peryea.r. Under this agreement, 200.000 hectares of forest will feed a pulp paper mill and 270,000 hectares of forest will feed a plywood and lumber mill, both to be installed by Equlpe Enterprise. The Taiwanese also requested exoneration from taxes and rights to the acquisition of infrastructure at discounted prices. nities' socia.l problems and destroys the ecological s~ the rivers, the soil, the wild animals and their hJstoriCally natural habitat. Both the Sumo and Miskito communities have strongly opposed thisroncesslon and have stated that this p roject will further endanger their ho meland, making their survival even more difficult. Sumo leaders have written a letter asking the international community to help them protect the forest. The authorities of the Autonomous Region of the North A tlantic have filed a protest claiming the concession violates their rig)'ots as established in the Law of Auto nomy and the Constitution. They demanded the "immediate suspension of all action in this case, full disc~ of the details of the contract, and the establishment of a national law regulating the usc of natural resources before any concession is p ut into effect." They have further stated," A failure to comply with these demands will foroe us to exert our rig)'ots to defend our patrimony." Please write letters ol concem 10 President VioleiO Chomorro, Antonio Locoyo and G-rol Humbetto Ortego c/o the Nicoroguan Embossy, 1627 New Hampshire Avenue NW, Woshington DC 20009 ond send o fox to Joime lncet, Minister ol Natural R esources in Nicaroguo, (IRENA) ot 5052·31274. On the evening of August 5, 1991, before departing for Taiwan, and after being authorized by Antonio Lacayo, Minister of the Presidency, Mr. Patricio Jerez, Vice-Minister of IRENA (the natural resourccsdepartrnenO, signed an exploitation ron tract with Equipe Nicaragua, S.A. President Chamono's government ron tinucs to deny that such a ron tract was signed. Local rommunities and those in charge of regional plaMing were not ronsulted. Althoug)'o most of the 470,000 hectares belo ng to the state, they include some of the traditional tcnitories o f the Sumo and Miskito lndians. A roncession of this type ignores the rig)'ots of the indigenous communities to usc a.n d enjoy their natural resources and to participate in the decisionmaking, increases the commu- Vol6 Nos 1&2 27 �SUMO LEADERS DENOUNCE TIMBER CONCESSIONS (Niazragua) The following letter, denouncing the cotreeSSibns urzs written by Sumo ~and sent to Mark Plotkin of Conservatibn lntenullicmal. Managua , September 4 , 1991 Dear Friend : We form part of a Sumo commission that is making inquiries to learn the terms of the contract signed by the government of Nicaragua and the Taiwanese company Equipe Enterprise , Ltd . We understand that the concession is of 375, 000 hectares . Our forest is being sold off and we have not been consulted on the utilization and destruction of the forest . Throughout history, Sumo people have struggled to preserve their traditions and their dignity . OUr traditions - cultural , ecological and religious - have not been respected . All the past governments utilized our natural resources without regard for the well - being of our communities . It would be important to reflect upon the true situation of the indigenous people , about the role of human rights defenders , and especially about the national laws and the role of the indigenous legislators . With regard to the rights and the struggles of the indigenous people, what is the relationship bet ween democracy and human rights? How do human rights .... . :. • • • • - • .... • fit i n? Do we or don ' t we have any rights? We urge the international communit y to lend its support . This is not just an issue of conservation, but an issue of human rights . In the name of the Sumo People, we hope that you will continue to help us . Ernesto Almendares 28 Ronas Dolores SAIIC Newsletter �; THE NGO BE (GUAYMI) CALL FOR A N EGALITARIAN AND PARTICIPATORY DEMOCRACY IN PANAMA (Panama) The Native lands of the Ngobe (Guayml) people are located in the mountain range of Veraguas, Chiriqui and Bocas del Toro as well as on the island of Escudo Veraguas. This critically poor region is being invaded; the Ngobe a.r e being subjected to an unjust and foreign judicial system and are struggling to survive in an inhospitable ahnOsphere with inadequate health care and education. The Ngobe consist of some 110,000 people, the largest Native population in Panama. 1beir history of resistance and contributions remain unrecorded in the official history of Panama. Their demands for justice are not acknowledged by those in power, and they are economically discriminated against by a system which covets the natural resources found on Ngobe land. The Ngobe have struggled for two decades to legally obtain tiUement to their land. Known as the Guaymi region, the approximately 13,000 square kilometers is where they have subsisted for thousands of years and historically developed their culture. They have lost vast areas of fertile lowlands to wealthy landowners. This has resulted in an unjust, discriminatory and prejudicial relationship with local and national govenunents. Even in the high mountain ranges, their lands are not secure. Transnational corporations have opposed the legal entitlement of the Guaymi region because of the mineral, energy and forestry resources found there. At a seminar on Human Rights, organizro by the Guaymi Liberation Front on june 1, 1991, the Guaymi Native people and peasants presented a declaration demanding the legal recognition of the Guaymi region, a denouncement of the inefficiency of the judicial administration and human rights violations. A few days later, the Panamanian Cabinet Council announced Resolution 043-91, authorizing the Executive Body to sell Escudo Veraguas Island. This sacred island is located in the Caribbean, inhabited by Ngobe, is a rich biological ecosystem, similar to the Galapagos Islands. Government officials ignored the presence of indigenous people, and proceeded with negotiations without their consultation. They described the Island as an "uninhabited, swampy marshland;' and Vol6 Nos 1&2 "property of the State;' and as such, "negotiable for sale. " They have yet to recognize its historical, sacred and ecological value. In disregarding Indigenous land rights, the present governrnent has demonstrated an incoherent and deficient policy. This tendency is indicated by a recent debate of the Legislative Assembly regarding Escudo de Veraguas Island: where they advocated the supremacy of commercialization over the rights of Indian people. The Ngobe Staled that the upcoming quincentenary is a "celebration of the Conquest of America and without the legal recognition of the Guaymi Region, the Ngobe are considered intruders on their own lands..." The Ngobe firmly maintain their struggle to disseminate information on the reality of indigenous people. They denounce the institutionalized genocide and discrimination of these five centuries of colonialism. In a letter calling for solidarity from the international community, the Ngobe state '11 is our responsibility as lndians to create a national consciousness, to collaborate in a peaceful and compatible manner, to respect human rights and to form an egalitarian and participatory democ- racy." Pleose 5end letters calling for the legal recognirion ol the Guayrni Region lo the President of Panama and copies ol tne5e along with letters of solidarity. Comorca Guaymi Asesorio Legal Guaymi Uc. Jose Mendoza Acoslo Aportodo 153 Zona 1 Panama, R epublica de Panomo Telephone: 0 11· 507-24-9502 29 �A Silent Strategy "The Clothes that We Wear" The following is~ and tnmsWtd from IM book. La Ropl Que l.lsamos, by Daniel EdUArdoMI>tul Momles,and published by Uga Maylllnlmladonal, Apdo. Postal 584 Oldigo 1100, San ]UAn de Tibas, CAsta Rica. "Our Maya humanity has a beginning, a start, an origin. We havea history.n Aj Pop For us, the Maya people of Guatemala, the c.lothcs we weave and wear are an eloquent representation of our historic continuity. Within them. we record abstract and cosmic principles in mathematical and geometric figures, some simple, others so complex as to be unidentifiable, all presented in extraordinary colors. The ideas represented in our clothes, beyond their aesthetic sense, carry a central theme which corresponds to the <:osmos, which brings us to the basic source of Maya thought. It gives us a formula to Interpret humankind, our relationship with nature, a.n d with God. We usc this formula for connecting the present and the past, and to remind us of our uncompromising decision to be free and original, like our ancestors. Our dothcs are genuine, well-defined, and revealing of our philosophy, customs, value system and collective consciousness. The fact that we wear them daily makes them an instrument for historic projection; it is a powerful social discipline. The main idea behind the clothes we wear has its roots in the original reflections of our civilization which can be traced back five to six-thousand years ago. The idea is that when a human is born, s/he is completely integrated into the Cosmos. Humankind and nature only make up tiny 30 parts of the total Cosmos. While conserving this cosmovision in our clothes, we are complying with our people's mandate. So the beauty and colorfulness of our weavings arc not merely aesthetically pleasing. but a brilliant way of keeping our writings and fundamental symbols alive. However, there is also a desire to protect these symbols from the greed of outsiders. Thus, in our wcavings we often present these symbols for the world to sec, but they go undccipheml and overlooked. They remain mute for those who don't Wlderstand their meaning. but they arc evocative elements when you know how to interpret them. Often, their main message remains hidden to those whose narrow vision impedes them from tuning into t.h e ancient expression of our collective art. It must also be mentioned that our art is not "art for art's sake," which would be absurd. Our woven messages are a silent strategy, within which is found a deep and fruitful knowledge which promotes respect Ph«o by Jmoe MinJr. and searches for equilibrium among people and nature. This equilibrium guarantees human survival. Thus, with our colors and designs, we have been struggling for five centuries against the destruction of our historical, social, psychological and mythological concepts. With plants, flowers and vegetables, we attempt to fonn consciousness of, and appreciation for the natural environment, in which everything has great value. It was nature's interaction with humankind which gave birth to our civilization. Our weaving is our way of admiring the world, but at the same time, we are transformed each day, SAIIC Newsletter �as the entire world is, even though it appears the same each dawn. Ourdothescanysymbolsthat teach one to 1espect one's place or origin, social status, and mythology. Some symbols, like those or Coban, tell or the romance between the Sun and the Moon in the framework or a magic scene or leaves, birds and day pots. In this legend, the Moon wove for the Sun, a gift which told or the day's events. In this way, we learn that life Is nothing more than the weaving or time. We have suffered since 1524, when the Invaders arrived. Our clothes have served as an expression or our solidarity and identification wherever we go. This is why we have kept our Native dress. For a very long time, the colors and figures we use have been chosen careruny without arbitrariness. They arc the result or systematic observa· tions. The four cardinal points illustrate this well. North is represented by white, because the clouds arc believed to come from there. The moon is also symbolized by white and the North. The South is symbolized by yellow, in tribute to the fertility or com and the legend or the Cosmic Tree which bore fruit in the union between the Sky and the Earth. The cross, in our ancient tradition, represents the four winds, the direction or the heavens, the four sides of our com fields, and the four cardinal points. When the cross has leaves on i~ this symbollz.es a very tall tree which, according to the Pop Wuj (Popol Yuh· the sacred book of the Quiche Maya), bore the fruits of life. "This cross is dearly visible in the sky on starry nights in the South. The East is ,ymbolized by red, the color or hope. It represents sunrise and eternity. West is symbolized by black, the death or light and the restive period begun at day's end. So we sec it is no coincidence that in our lives today, the link between people and their clothes remains ever strong, prevailing in Maya though~ because they bring us physlcal comfort and spiritual satisfaction. Archeology confinns the development of our garments. The murals or ancient Maya cemnonies in Bonampak provide testimony or how leaders, priests, chiefs and others of historical standing wore many kinds or precious jewelry, deerskin sandals, and woven clothes. The lower body was covered by an apron-like garment embel· llshed with brocade, embroidery, feathers and jewels. The upper body was covered with a huipll, shells, necklaces, beads, jade, metal and gems. Today, the huipils or Olimaltenango, San Pedro Sacatep6tuez, and San Pedro Ayampuc display a design Vol6 Nos 1&2 called "rush mat," which is the same as the one which appears In the sculpted figures of Stele 'H' or Quirigu<i.ln most huipils, the square is brocaded in a diamond position. "This can be seen in Untel24 at Yaxchil<in. Similarly, the jacket which appears in the woman's outfit at Yaxchil<1n is found stylized on many of the weavingsof the Western and Central Highlands. figure 54 or Codex Trocortesla.no clearly shows lxchel, the goddess of the Moon, weaving at her loom. The loom Is tied around her waist and to a tree, exactly like Mayan women today. Weaving has always been a sacred task. Usually, when a new piece is begun, a prayer is offered to the heart of the sky. And still, as before, our people value the role or the Maya woman as a historical thread that carries our deepest cultural roots. Our mythology states that Itz.amna, founder of Uxmal and Chichtm Itz<l, had lxchel as a consort. lxchcl was the one who taught us to weave, and also taught embroidery to her daughter, lxchebcl Yax. Spanish colonists gave vague, foggy descriptions or our dothes. Of course, this had to be the case; how could they understand a culture they ridiculed and discriminated against? We are sure that U we had abandoned wearing our clothes, they'd have been instantly hoarded away in museums. Today, wearing our cher· ishcd clothes makes us the focus or discrimination, humiliation, scorn and persecution in our country. The children of the invaders want to destroy the Maya culture. Ourdu1dren arc prohibited from wearing their own dress to school, yet the invade< portrays as quaint our abstract vision or the world and or life. The selling or our clothes is a very big international business today. The majority or the merchants arc ruthless non-Indian people who do not understand, nor care to understand the ancient symbolism. However, after 500 years of oppn$Sion, our custom or weaving our dothcs is s1ill going strong. As time goes on, we find our designs and colors more beautiful, and they introduce us to a vast universe or composition which reveals the dvoniclcs or Maya ure, from the earliest times to the brilliant future. They arc the testimony or our legiti· mate right to exist as a civilization, as a culture, and as a people. 31 �ASSASSINATION OF INDIAN LEADERS IN HONDURAS (Honduras) Vicente Motute and his colleague Francisco Guevara were killed September 30. They were both leaders of the Xicoque people and Vicente Motute was president of the Federation of the Xicoque Tribe (FETRIXI), the president of the Honduran Advisory Council for the Development of Autochthonous Ethnic People (CAHDEA), and the general coordinator of the Commission for the Confederation of Ethnic People of Honduras. The tribe has been developing legal claims to the government and landowners who hove been increasingly encroaching on Indian lands to cut timber. lawsuits were sucoessful in providing legal rulings and precedents for retention of indigenous control over their lands. The news was reoeived by the Committee for the Defense of Human Rights in Honduras (CODEH) and the Committee of Relatives of the Disappeared People of Honduras (COFADEH). On September 30, 1991, of about 5:00 AM in Plan Grande Village, in the Deportment of Yoro, the two leaders of the indigenous peoples of Tolupon (Xicoque) were executed while travelling in o truck. They were both • riddled with bullets when they deoeloroted in order to cross o narrow pass. The perpetrators were stoked out nearby, in the shrubs of the pass." The assassinations ore evidently the result of declarations mode by the two leaders at o press conference lost September 18th, in which they drew attention to death threats by landowners Eugenio Chavez, Nondo Murillo and the mayor of Duloe Nombre de Culmi, Silvio Morin Juarez, against 130 families of the Pech Tribe, located in the Municipality of Duloe Nombre of Culmi, Olancha Province. At this conferenoe, Motute declared that the Xicoque Tribe of the Yoro deportment fooe similar problems, adding that one of FETRIXI's members, Marcelino Polonce, was wounded by Source: AFSC two men dressed in civilian clothing. Please urge the Honduran Government: 1) To defend and guarantee the right to life of the inhobitonb of Honduras, as provided few in the Inter American Convention on Humon Rights, 2) To investigate and clarify these extrajudicial execvtions and to punish the parties found responsible. Send your pleas to: Rafael Callejas, Presidente de Ia Republica Palacio Nocionol, T egucigalpa, Honduras Phone: 011·504·22·82087, Fox: 011-504-37·96-56. 32 First National Encounter of Indigenous People and Campesinos Held in EJ Salvador (EI Salvador) The First National Encounter of Indigenous People and Campesinos was held in Sonsonate on September 6-8, and organized by the National Association of Indigenous Peoples (ANIS), the Anthropological Center of El Salvador (ClADES), and the Ecumenical Ministry for Development and Peace (MEDEPAZ). The main themes were: appropriate technology, indigenous legislation, ecology and culture. Among the participants were international organizations, government representatives and the national press. The goal of the meeting was to recuperate indigenous cultural values such as language, history and overall culture, in order to promote development on education, ecology and appropriate technologies which can apply to indigenous cultures as welt as to the rest of the nation. This was an effort initiated by the indigenous peoples and the campesinos of El Salvador. Among the activities were the inauguration of an indigenous school, workshops on human rights, indigenous rights, and indigenous legislation, and appropriate technologies and natural resources. SAIIC Newsletter �MORECERJ EXECUTIONS IN GUATEMALA (Guatemala) Amilcar Mendez Urizar, the leader of the Council of Ethnic Communities Runujel Junam 'We are all Equal" (CERJ), was the victim of an attempted abduction and CERJ member, Camilo Ajqui Jimon was the victim of an extrajudicial execution on April 14th, 1991. Amilcar Mendez was about to get into his car on the Calzada (Avenue) Roosevelt in Zone 11 of Guatemala City, at 7:30 am on 15 April, when he was approached by four men in civilian clothing, wearing dark glasses. Two of the men attempted to seize him, but he managed to escape when people in the vicinity intervened. One of the men reportedly told Amilcar Mendez that he was going to die. Amnesty International is concerned for his safety, as well as for the safety of other CERJ members. CERJ was formed in July 1988 to protect indigenous people's lights. It has been particularly active in protesting at peasants being forced to join in the ostensibly voluntary Civil Defense Patrols (PAC). Article 34 of the Guatemalan Constitution, which recognizes the light to freedom of association, states that no-one may be forced to serve in self-defense groups. The authorities maintain the patrols are voluntary, but there are scores of cases where peasants who have not wished to participate or have tried to withdraw from them, have been labeled "subversives'' by the army and subjected to harassment, death threats and extrajudicial execution. The abuses have been carried out by uniformed soldiers as well as by men in plain clothes, believed to be members of theseculityforcesor acting under t~ orders. COSTA RICA FINALLY RECOGNIZES INDIANS' CITIZENSH I P (Costa Rica) President Rafael Angel Calderon last week formally signed into law a bill facilitating citizenship cards for thousands of undocumented Costa Rican Indians who for years had been denied citizenship. Many Indians were born in remote areas far from Civil Registry centers, so they never obtained the necessary papers to be granted citizenship. Once they have their citizenship cards, they will be eligible for Social Security health care and bank loans, benefits previously denied them. "After 500 years, we are being recognized as Costa Ricans," said Pablo Sibar at a stirling ceremony attended by hundreds of Indians in San Jose's Parque de Ia Paz. According to Enrique Rivera, president of the Telibe Indian Association of Terraba, the multinational fruit company Pindeco is growing papayas on land leased to it by a non-Indian inside the Indian reserve south of the Talarnanca mountains in eastern Costa Rica. Much of the land reserved for Costa Rica's 30,<XX> Indian communities is being worked by non-Indians or has been sold off. CERJ has, since its foundation, been the target of a wide range of human lights violations. Since March 1990, at least 8 members are known to have been killed in circumstances suggesting official involvement. This figure includes the recent killing of Camilo Ajqui Jimon and two further members of CERJ who have been killed since President Jorge Serrano Elias took office in January, 1991. Source: t\mlwty lnteriiQ/ioMI Vol6 Nos 1&2 33 �500 Years of Indian Resistance and the Popular Movement (Guatemala) The "Continental Campaign: 500 Years of Indian Resistance and the Popular Movement" took place in Quetzaltcnango, Guatemala from October 7-12, 1991. More than 200 delegates partidpated of whom about 130 were non-Indian representatives from popular movements and about 70 were Indian delegates from South, Central and North America. Some of the main topics of the agenda were: dcrnocracy, human rights, Indian rights, land and life, nroc:olonialism and self.<fetcnnination, and women and youth. For more infonnotion, contod: Secretoria Opetativa, Apdo Postol·7·8 Sucursol el Trebol, 01903 Guatemala, GUATEMAlA C.A. Phone:28932 TRADITIONAL O'ODHAM OF MEXICO DEMAND RECOGNITION (Mexico) The O'Odham of Sonora, Mexico and the Tohono O'Odham Nation of southern Arizona are all one people, however they have yet to be fully terogllized and respected as one sovereign nation by both the United Statesa.n d Mexico. The Traditional O'Odham Leaders of Mexico are petitioning to the O'Odham Nation of Arizona, to terogllizc the O'Odham of Mexico as part of their nation, and the lands in Mexico as part of the ancestral lands of the Tohono O'Odham Nation. The Traditional O'Odham Leaders of Mexico are prc$CI'Itly eXA!rting a major effort to recover or reclaim ancestral lands for the O'Odham during this six-year term of President Salinas de Gortari in Mexico. They arc petitioning the Federal and State government agencies of Sonora and the Tohono O'Odham Council in Sells, Arizona that any dealings with the O'Odham of Mexico be presented to the Traditional O'Odham of Mexico first for their review and action on it. In this way, the traditions, culture, language and sacred sites can be protected. For the past 100 years, the O'Odham of Mexico have protested the conditions in which they live under the Mexican government, the violation of their human rights and the invasion of their ancestral land rights. The National tndigenist Institute ONO has collaborated more likely than not with the ranchers and drug traffickers who continue to usurp even more lands from the O'Odham of Mexico. The Traditional O'Odham Leaders of Mexico were organized to face the problem of INI appointing hand-picked O'Odham and non-O'Odham to serve in official positions. There are inherent problems with this select few who have maintained an absolute control over the internal govema.n ce and over funds designated to benefit the O'Odham of Mexico's small economic development projects. These people have been dedicated to their own interests and those of the lNl offidals and not to the needs of the Traditional O'Odham. The Traditional O'Odham of Mexico are now developing the "O'Odham in Mexico Program" which focuses on different areas such as community development assessment, land development assessment and legal intervention. They have entered the international arena with two petitions to the United Nation's Working Group for Indigenous Populations in Geneva. For more infonnotion and how you can be supportive ol the O'Odham in Mexico Progrom, you may conlad: George Ignacio or Fronk Mariana in Arizona at (602) 383-2249. 34 SAIIC Newsletter �Playing /wml!rnatk violins. Tarahumara ml!n celebrau a bountiful harvest of corn. Photo by Kit Hedman TARAHUMARA DEMAND RESPECT FOR THEIR AGRARIAN RIGHTS (Mexico) A group of about 200 Tarahumara, from the community of San Ignacio de Ararcco, municipality of Bocoyna, marched through the stTeets of downtown Chihuahua to protest the violation of their agrarian rights. Their walk led to the government office, where they met with some officials, who arranged a meeting with the representative of the Agrarian Reform Department. Meanwhile, another group of Tarahurnara walked into the Congress demanding that action is taken on this matter. Apparently the document was signed by four of the ejido leaders, who claimed Manuel Muelas Mendoza explained to them that the document would protect them from any possible violation of their rights to the lands. With this in mind, they s;gned the document which resulted in an Acto( Dislocation. The document actually indicated that 144 Tarahumara had abandoned these lands two years ago. It turns out that the official stamp of the ejido was stolen by a delegate from the MinistTy of Agrarian Reform. The Tarahumara live in communal societies (ejidos a legal entity which is communally owned and operated, and recognized by the state). On October 3rd, 1991, Manuel Muela Mendoza, an official from the Agrarian Commission, was given a document dated August 19th, 1991, and signed by Hector Jaime Terrazas S., designated representative of the Agrarian Commission. The document cited the names of several ejido leaders, requiring them to appear at a court hearing on October 15, thus initiating a trial to separate the Tarahurnara from their ancestTal, communal lands. The document alleged that the Tarahumara had abandoned these lands. At the Congress the Indians sat with the representatives and conversed in Raramuri and in Spanish. They claimed that the actions of the MinistTy of Agrarian Reform had the sole purpose of stea.ling the land from the Ta.rahu.m ara in order to use them for tourism. In one of their speeches to the Congress, they stated, "The Agrarian Reform is taking advantage of the fact that we arc unfamiliar with the laws, procedures and bureaucratic language, and seeks to dispossess us of our lands. As we know, these lands are coveted for tourism." Members of Congress declared that this House did not have the power to solve the problem however, they promised their support in all the procedures and referred the Tarahumara delegates to the appropriate office. Vol6 Nos 1&2 Source: Hera/do de Chihuahua, Oct. I6, I99I 35 �APACHE DEMAND HALT TO TELESCOPE PROJECT Claim Violation of Cultural and Religious Rights (USA) All nine members of the San Carlos Tribal Council signed a letter addressed to the US Forest Service demanding an immediate halt to the Columbus Project, the construction of telescopes on Mount Graham in southeastern Arizona. "The Apache cited violations of four federal laws protecting human, cultural and religious rights and freedoms. The list of law violators receiving the letter included the US Forest Service, the Arizona Board of Regents, the University of Arizona, the Vatican, the German and Italian governments, and Ohio State University. The Vatican and German astronomers have already constructed a road, leveled trees and earth on the sacred Apache mountain and more desecration is planned. Dzil IIChaa sian is the birthplace of San Carlos Apache culture. Mount Graham is identified by Apache traditionals as the home of the Mountain Spirit Dancers who taught early Apaches their sacred songs and dances and where healing herbs and water are to be gathered. "There are numerous religious shrines on the peaks of Mount Graham that date back over a thousand yca.rs. The Columbus Project threatens to destroy the home of the Crown Dancers and the sacred power of the mountain. Apaches and members of Zuni religious societies continue to voice their concern that sacred sites will be desecrated, interfering with the conduct of their religious ceremonies. An earlier Tribal Council resolution stated that the project was: • •. A display of profound disrespect for a cherished ft11ture of the Apache's original homtland as well as a serious violatWn of Apache tmditional religious bdief....for gtntn~tWns our elders have instructed us on the sacredness of Dzil nchoa sian (Big St1lted Mountain, akA Mount Gmham) and its vital importancefor maintaining the integrity ofour Apache cultun: and traditWn. .. Graham is essential to the continued prrlCiia ofphysicAl and spiritual halling by Apache Medici~~~:-men/women, and to their apprentiaship as compdenl lrrlditianal religious sp«ialists...• The Tribal Council now states: • ... massive amounts of ethnographic and scholarly material denronstmte the ApacMs tmditional and contempomry use of Dzil nchaa sian. Much of thot material has bten rt11dily tWailable to the Forest Service or has l>een in the possession of the University of Arizona. The fact that this important information was disregarded during the public review of tire proposed project is disturbing. 1M University of Arizona and the Department of Agriculture have proceeded illegally and in bad faith in their construction of the telescope facility on Dzil nchaa sian (Mount Gmham)." Ola Cassadorc Davis, Apache Survival Coalition chairperson, asks "Why do the University of Arizona, German and Vatican astronomers violate the rights of Indian people?... When Pope John Paul came to Arizona (in 1987) he told us to preserve our culture•. They would crush what is most sacred to us and our traditional ways.. Why do they now destroy the foundation of our spiritual heritage?" 36 SAIIC Newsletter �Franklin Stanly, Apache Medidne man, Wl'Ote "if the Vatican telescope is built, the Vatican will celebrate its telescope's completion next year and mark the shameful continuation of 500 years of cultural genocide against Native Americans. Tile Columbus project is a collaboration between Tile University of Arizona, the Ohio State UnivCTSity and the Arcetri Astrophysical Olservatory in Aorcncc, Italy. At present, the participating institutions arc completing plans and technological development for the telescope. Construction is expected to be well ~ay by 1992, and to be complcted by 1996. Tile site, which was approved by Congress in 1988, provides first-rate observing conditions and is relatively close to the astronomical research center located in Thcson, Arit.ona. Tile Columbus Project telescope and instrumentation budget is$60million. Tile costs and the observing time will be shared equally among the partners. Tile construction funds will be provided by the Italian government and from private fund-raising efforts being coordinated by the two univCTSities. Native Pacific Islander Women Writing ari Anthology Tile following message was sent to SAne just in time to make it into the Newsletter! Native movements for sovereignty and dccolonization are current issues throughout the Padflc from Hawai~ to Guam, Belau (New Caledonia), I<anaky, Tahiti, Fiji and Aetearoa (New Zealand). Tilere are more Native Hawai~, Samoans, and Chamorros in the United States than in Hawai'i, Samoa and Guam. This movement away from our Native islands does not mean we no longer identify as Padflc Islanders. We are women voyagers who have traveled across the ocean to Turtle Island, bringing our culture and tradition with us like our ancestors who sailed the oceans centuries ago. We are now writing an anthology of PaciAc Island Native women. Join us! . For more information contact Hinono K. Campton (408) 338·4678, or Teresia Teaiwo (408) 457·2581. Doughten of the First Peaple PO Box 138, Boulder C.r eek, CA 95006 Tile San Carlos Apache Tribe states its Arm and total opposition to the construction of a telescope on the top of Mount Graham and the Tribe stands ready to defe.n d its constitutional rights if this project Is allowed to continue. To support or request more informotion contact: Apoche Survival Coalition P.O. Box 1181 4 Tucson, Arizono 85734 MILLIONS OF $$$ FOR GENETIC SURVIVAL??? A group of prominent North American scientists, part of the Human Genome Organization (HUGO), has set up a committee to study a plan to collect genetic material from 100 endangered peoples, induding the Yanomami of Brazil. They estimate it will cost $10 million to $2() million over the next Ave to ten years. They say that the effort should start immediately, because Hin another 10 years, it may be too late for tribes like the Yanomami, who are dying in large numbers from disease and environmental damage caused by gold mining In the Amazon forests. H We at SATIC feel that there is much more to be learned from Jiving indigenous peoples than can ever be learned from genetic samples. These enormous Anandal and academic resources should be used to assist the survival of indigenous peoples and their environments. Vol6 Nos 1&2 37 �z Ill ~ 0 ~ z ~ 0 z - Photo: KIJthe Meetcen First South and Central American Indian Women's Gathering Held in Lima (Peni) The rii'St South and Central American Indian Women's Meeting was held March 2S-27 and hosted by the Interethnic Association for the Development of the Peruvian Amazon WDESEP> with support from the Coordinating Body of Indigenous Organizations of the Amazon Basin (CO!CA). The organizing commission included active participation of indigenous women from Ecuador and SAUC. The participants, women from Mexico, Guatemala, El Salvador, Argentina, Bolivia, O.ile and Peru, stressed the importance of this event for Indian women throughout the Americas. "We, indigenous women, arc progressing along with Indian men and our children in our struggle for rights to: land and the control over natural resources, traditional forms of law, autonomy and sclf-govcmment, as well as against forced sterilization and all forms of exploitation, oppression and discrimi· nation." The conference presented an opportunity for Indian women to foster solidarity with Siriono, Mozatene, O.iman, Guarani, and Mgcno people of Bolivia, who shared information with the other participants about their 36 day march from the Bolivian Amazon to the capital of La Paz, to demand legal titles to their lands. Ashaninka women from Peru told of their continued enslavement today. The Yalalteca people of Mexico, the Mayas of Guatemala a.n d the Nahuatl of El Salvador spoke about their struggles against wealthy landowners. 38 SAIIC Newsletter �In this first meeting. organizational experiences were exchanged, solidarity and sisterhood was stJ es ogthened, and the organizational process for the coordination of work among Indian women was begun. Indian women from the Peruvian Amazon and deserve a great deal of credit as effective administrators and organizer.;. Quechua and Aymara women from the Peruvian highlands c:ontributed work, experience and support. 1be following was written by SAne Board Member, Wara Alderete, on her return from the conference in Uma. Many obstacles lie In our path and we are well aware of them. We are also aware that we have respoi)Slbilitics for our children and elders; that we are strong and have demonstrated our abilities, although often this has not been acknowledged or rec:ognize<l. We realize that we need to improve our capabilities a.n d that many other sisters must have the opportunity to acquire ~ence and training. so we can better work for the wcll·bcing of our pc:ople. I have just returned from Uma, Peru where I attended the F"II'St South and Central American Indigenous Women's Conference. I would like to share with you my enthusiasm about the historical significance of the meeting. As women occupying positions of responsibility within our organizations, or as community leaders, we had an opportunity to share a wealth of experiences such as the role that women play within our c:ommunities, the limitations that exist for the effective participation of Indian women In the decision-making process at the local, national and international level. Of utmost importance, we had the opportunity of developing together, c:oncrete strategies for promoting the organization of Indian women. It was agreed upon to build an international organization of indigenous women. We emphasize that our cun-ent priority is to work at the grassroots level, building step by step, to ensure that this process be truly representative and participatory. Five task fortes were formed and a coordinator for each task force was designated. We tried to avoid creating centralized structures that have yielded such harmful consequences in the past. At the same time, working in a decentralized way is a real challenge since a great input of resources will be needed for maintaining eft'ective communication. 111is is a new experience and we expect that many adjustments will be needed along the way. Nevertheless, we feel satisfied that we are developing our own ways of organ.izing. with a spirit of solidarity, participation and honesty like our grandparents taught us. Not all the sisters we expected to participate were able to. Some sisters were prevented from participating because of restrictions and/or fear of the cholera epidemic. We received word from some organizations that they do not have women who are ready or experienced in attending international meetings. We will make special efforts to have direct c:ontact with the women in these organizations since we believe there must be ha.r d-working women supporting these brothers, but perhaps their work and capacity is not being rec:ognize<l. It is our goal in the near future to support and promote meetings, seminars, and training courses for (and by) indigenous women at the local and national level. 1be next South and Central American Indigenous Women's meeting will be held in Guate~ but the date is contingent on the organizational progress at local and national levels. As we have said, we want to put our efforts and resources l.n organizing at the grassroots level. In the spirit of our Mother Earth! It is worth noting that this was the fi.r st time that Indian women from South and Central America fully assumed the responsibility for organizing an international conference. Our brothers in Peru were amazed at the resources and support that the sisters from the organizing committee were able to gather. Among the accomplishments at the conference, for the first ti.m e in Peruvian history, Indian people were allowed into the House of Representatives <Senators), where we held the opening CCICihOI\y. 1be sisters who managed the financial and organizational aspects of the ex>nfcrcnce are Shiplbo and Aguaruna ', • ~ \_ \\ '\ \ Photo: Klthe. Meercerl Vol6 Nos 1&2 39 �INDIGENOUS WOMEN OF MEXICO 10 YEARS LATER (Mexico) 1k follt1Wing uns wrillm by the Unum of Yalalttat Women in Oaxaca and sent to SAITC by Juana Vasquez. Indigenous peoples of Oaxaca and of Mexico have struggled to maintain a certain degree of community sclf· dctcnnination.1hisgivesusdignityas men and women and protect us from the usurpation of our territories, and gives us the possibility to control our own destinies. None can deny that, in almost 500 years of exploitation and constant oppression, that which is unique to indigenous communities has been almost erased and buried forever. 1his has happened not only in Oaxaca, but in all the Americas. Nevertheless, our enemies have failed. As we near the end of the 20th century, we Indian people arc regaining the strength and courage to defend and reclaim our dignity and identity. programs and regulations on indigenous communities. Zapoteca women ofYalalag arc not indifferent to all these problems. We arc Involved in the enduring task of searching for solutions. We have woven our own history and oontinue weaving it, impregnated by great ideals which arc nurtured by life's daily events and with strong effort and sac:rifice. The Incorporation of Yalalteca women Into the political struggle was significant. We have been participat· ing quietly and humbly. On December 24,1980, for the first time in the history of our oommunity, more than 400 women bega. to consciously and vociferously participate in n the struggle for community self-determination. We formed our own system of defense: The Union of Yalalteca Women. On De<:ember31, 1981, the union participated in occupying the Municipal Palace, in order to pressure the government into fulfilling certain promises to our oommunities. In Mexico, we indigenous women arc still suffer. ing the consequences of 500 years of oolonialism, of economic exploitation, cultural domination, marginalization a.n d social discrimination. We arc ronfronting a strong power structure, maintained by men who hunger for gold, and who transform their will into laws, which makes justice into a business. As a consequence of this, many of our women and children arc the victims when we arc deprived of our rights to own land, the usc of our forests and mines, our indigenous systems of justice, education, health and communication. In 1981, the union participated actively in political negotiations. In our first mass mobilization, most of our people journeyed first to the city of Oaxaca and then on to Mexico Oty. 1his helped us to overcome our fear of the authorities. It was at this time that we realiud that we were facing not only local leaders, but also the official party, corrupt politicians and others in government. We recognized that we have to fight against many enemies. We indigenous women have survived due to the strong, sacred tradition which is our heritage passed on from our ancestors. The Zapoteca women of Yalalag have a system lcnown as El Tcquio, the center of all oommunity traditions, in which women, men, children and the elderly p.1rticipate... Unfortunately, politicians have institutionalIzed the Tequio as a strategy to impose government In order to consolidate the process of democratic struggle, one of our first actions was to take control of our schools. Education in indigenous towns is linked to productive work. We introduced programs to study our language, culture and traditional production in order to become more self-sufficient. We became more conscious of our own history. For these purposes we created a Community 40 SAIIC Newsletter �Development Project . After ten years, we have democratically elected municipal authorities, the community of Yalalag is achiev· ing its goals, and we are all participating. After examining these long and hard struggles the Yalalteca women have endured, we know that indigenous women can contribute greatly to transfonn the economic, political, religious and cultural conditions of our society. 'This is our contribution to our future generations. We have reflected upon our situation and have concluded that as women we are living in a very important period in history because we have begun to re-<?valuate our indigenous cultures and reclaim our rights to preserve and develop them. In Oaxaca., with the spiritual strength of Centeol (the Com Goddess), and of our ancestors we are reevaluating indigenous philosophy. We undersland and share feeling$ with other communities of the world which are struggling for popular freedom and women's liberation. Sadly, life for women in Oaxaca and Mexico is hard, bitter and tragic, but this does not mean that we indigenous peoples have lost the struggle. In fact, in the last 500 years, we have lost many battles, however we are privileged in that the roots of our community traditions go very deep and are sprouting. It is this spiritual strength which helps men and women to search for our true Iibera· lion. We are concerned that certain Indian leaders, involved with organizations at the international level are not adequately representing our communities. We indig· enous women must avoid supporting representatives which are based on personal interest We propose overhaul· ing these international organizations so that they be of use to our indigenous communities. To conclude, we indigenous women have a long and difficult road to follow, it is a rough path because we are immersed in alien economic and political structures. For the respect to self-determination of indigenous peoples, For the dignity of indigenous women, For the SQ/idarity of indigenous women all over the world. Juana Vasquez Vasquez of the Union of Yololteco Women,Ooxoco, Mexico . Indigenous Women of El Salvador Demand Respect for Human Rights and the Mother Earth (EI Salvador) The following u.zs presented by Rosa Leticia Caceres, the representative fr()tll the National Association of Indigenous People of El Salvador (ANIS) to the First South and Central American Indian Women's Gathering in Peru. We, the indigenous peoples, are suffering most from the lack of justice in our land. Not only is there a failure in the administration of justice, but we are a.lso threatened with guns and with beatings. We believe human rights abuses signify the gnawing away of our rights as established in the Constitution, since these rights are violated day after day, not only by the anny and the government but also by others who limit our ability to defend our most sacred individual rights. We continue to demand that the govemrnent and the FMlN observe the rights of each and every one of us and respect the rights of indigenous peoples as human beings. We, the Nahuat, Lenca and Mayan indigenous peoples, demand respect from the anny, the goverrunent and all other sectors of our society since we are the ones who nurture and cultivate the earth; we work the land with our own hands, and as women, we are the ones who carry our products to the markets to be sold. The social problems we confront today began for Indian people in 1492, with the Spanish invasion. They came to divide us, to rob us of our culture and our beliefs; they created borders when they had no right to do so because the land belongs to us, the Indians, now and forever. They divided us and imposed their own habits and life-styles. ' It is the indigendus people who carry the burden of the economic crisis that our counll)' is experiencing. We know that all aid has been spent on bullets and ammunition and that a large part of the national budget is invested in the anned forces instead of being directed towards helping the poorest of the poor· namely, the indigenous people of the country. We are also concerned by the increase in the price of basic grains and other general goods as a result of the devaluation of our currency. We are struggling for the respect, conservation and protection of natural resources. 'This arises from an attitude of respect for nature such as that which we, the indigenous peoples, hold. Instead of destroying nature, we respect it. The year 1492 for us marks the beginning of our persecution as Indians, the beginning of the invasion of our culture and of our Mother Earth. In response, we say: an end to the repression against the indigenous people of I;l Salvador! 500 years of death represent 500 years of resistance, and today we, the indigenous peoples, are here with greater presence and strength. Vol6 Nos 1&2 41 �V\ Ul \J z Ul ~ Ul w. z 0 \J SOO YEARS OF INDIAN RESISTANCE EVENTS .....o,.. In July 1990, 300 lndion delegates and 100 non-lndion people participated in the First Continental Conference on 500 Years of Indian Resistonoe, orgonized by CONAIE (Ecuador), ONIC (Colombia) and SAIIC in Quito, Ecuador. As o follow-up to the Quito Conference, o plot). ning meeting for 1992 activities will toke place in Ponoma from December 19·21 , 1991 . The meeting will be hosted by the Kuno United for Mother Earth and other locollndion organizations in Panama, and will be co-sponsored by Mopuche Council of All Lands (Chile), Confederation of Indian Nationalities of Ecuador (CONAIE), Independent Federation of Indian Peoples (FIPI Mexico), Council of Mayo Organizations and Mayo Cultural Stud. ies Center (Guatemala), SEJEKTO- Voz del Indio (Costa Rico), Tonontzin Land Institute (New Mexico, USA), North American Indian Network ond SAIIC. A few of the other 1992 activities ore: • Continental Indian Workshop, Guatemala, April, 1992 to on<> lyze ond pion activities for 1992 and beyond. • Spiritual Gathering at Big Mountain, Arizona, USA, June, 1992. • In October of 1992, there will be the Second Continental Conference: 500 Years of Indian Resistance in Panama For more informotion contact SAIIC or the following: Kunos United for Mother Earth Aportodo Postal 536, Panoma 1, PANAMA Phone: 507 638 879, Fax: 507 273 525 Frente lndependiente de Pueblos Indios (FIPI) Apdo 28145, Mexico OF, MEXICO Tonontzin Land Institute PO Box 40182, Albuquerque, NM 87916 Phone: (505) 256-0097 42 SAIIC Newsletter �International Conference of Indigenous Peoples on the Environment and Development A worldwide conference of indigenous peoples will take place May 18-30, 1992 in Rio de Janeiro, Brazil. The conference is scheduled imffiediately before the United Nations Conference on the Environment and Development, which will be he.Id June 1-12, in order to devise and adopt a global environmental policy of sustainable and equitable development. The indigenous peoples conference will use the spiritual strength, understanding and expertise of Native people to assist in restoring and protecting the balance of nature. The conference will be an opportunity to share knowledge of the Earth which is based on an understanding developed over thousands of years. A new global consciousness that brings forth healing and harmony will have to be rooted in a deep understanding of all life. There is a need to shift the vision of humankind towards living systems. We need to maintain all races and nations to insure life. For more information, contact: International Indigenous Commission Center of Our Common Future Palais Wilson, 52, Rue de Paquis CH- 120 I, Geneva, Switzerland Tel: 41-22-732-77-50, Fax: 41-22-738-50-46 The First International Gathering of Indian Journalists ETNIAS- For the Umty and Development qJIndian Omrmumlies will be hosting the First International Gathering of Indian Journalists in January, 1992, in the City of Oaxaca, Mexico. Some of the objectives of the conference are to evaluate the role of the press in respect to indigenous struggles, to analyze, discuss and propose better communication and unity in the Native American press, and to criticaJly analyze the significance of the SOOth anniversary of the European invasion of the Americas. Indian brothers and sisters from throughout the Americas who have experience with the press and are involved with the publication of Indian magazines, newsletters, newspapers, etc. are invited to attend the conference. 1bose people who are non-indigenous, but have been actively involved in the promotion and diffusion of the indigenous voice are also invited to attend. For more infonnotion, contact: El Comite Orgonizodor Primer Encuentro lnternocionol de Prensa India, ETNIAS Madera 67-611. Col. Centra, Mexico 06000 OF, MEXICO Tel: 5-654-66-41, Fox: 5-208-69-33 (de revista Mira, Attn: Genora Bautista, revista E!Nas) Vol6 Nos 1&2 Indigenous California Women: Visioning the Next 500 Years A gathering planned by and for land-based and urban Indian women whose tribes and bands are indigenous to the region of California. The purpose of the conference is to celebrate 500 years of survivai,Csiscuss common concerns, and to envision the next 500 years. Several of the sessions wiU be open to the public. and anyone may attend these. You need not be Native American or a woman. You must come willing to put California Indian women at the center for the duration of the sessions, and to put other perspectives aside. In this way, California Indian women will be able to bring greater self-expression, insight, self-awareness and creativity to their own conference. For more information, contact: The Women's Center University of California Santa Cruz, CA 95064 Phone: (408) 459-2072 World Women's Congress for a Healthy Planet From the community to the international level, women are coming together to ensure that we have an equal say when the fate ofthe Earth is decided at the 1992 UN Conference on Environment and Development in Brazil, and on into the 21st century. The conference will take place on November 8-12,1991 in Miami, Florida. For more information, contact: WEDO, 845 Third Avenue, 15th Roar New Yorlc, New York 10022, USA Tel: 212-759-7982, Fax: 212-759-8647 Non-Aligned Symposium on 500 Years of Indigenous Resistance On August 23-24, 1991, the Chicano Moratorium Coalition hosted the Annual National Conference of the National Chicano Human Rights Council (NCHRQ. One of the resolutions of the conference was a call for a NonAiligned Summit Meeting in February 1992. Regardless of our differences, the quincentenary Celebration is an opportunity to communicate with each other, and the rest of the world, our 500 year struggle. To plan this summit, a symposium will allow each of us to communicate on how our organizations' activities can be integrated into the Campaila de Resistencia - 1992. For more information, contact: Chicano Moratorium Coalition PO Box 2031, Berkeley, CA 94702-0031 Tel: 51 o-893-3 18 1 Fox: 51 0·893-5362 43 �Atendo (continued from p. 26) n.cy a.r e a strong force in the economic survival of our communities. This is because of their involvement in the production of "molas," which is the art of the Kuna. Because the "molas" are being sold at natio nal levels and exported to the US and Europe, they are achieving economic success at international levels. In many tespects, the women have a greater capacity to organize them.sclves in cooperatives and to conbibute to the economic survival of the Kuna family than the men do. This is why, when we speak of the Kuna economy, we spea.k of men and women as equals. Davi (continued from p. 21) 1hcre are many people who are powerful. There are powerful gold miners... and authorities too, like Romero Juca, former president of FUNAI. He is responsible for letting the gold miners invade our territory and ... for lots of killings of Yanomami ... Something must be done to solve our problem because Romero Juca will not solve it. He docs not like us. .. Do the international authorities and people from the United States think it is true what they always say that the demarcation of Yanomami land is a matter of money, that they do not have money to do it?... I am very worried about people abroad who.. : are giving money to Brazil. .. but ll21 to help the Indians. This money that comes from abroad is helping the Brazilian government to oppress Indians. I am very worried about that. Non-Indians are like ants. I know that non-Indians like our reso= n.cy say that we have gold, we have lumber, and they say that they need that to help the people who live in the city. Well, we do not want them, and we do not want them here. What we wa. t is tespect for our rights. We want n them to leave us alone. We need help with regard to the health situation. In the beginning we did not need any help. We did not need any doctors, any medical doctors, any nurses or any medicine. But now we need doctors and nurses to help the Yanomami who are sick. We also need medicines because we used to cure ourselves only with 'shabori' [shamanism) ... But that is not enough anymore, And we need medical doctors and medicines and help from non-Indian people. We are worried because the non-Indians are not very much worried about us. They think that we are a different race. 1hcrefore, they want to isolate us. They think we are bothering their work. We are preventing them from working here, so they would rather have us isolated. They do not wony very much about what is going on with us. 44 We have strongly safeguarded our spirituality and traditions. For example, we hold the Gc1U!ml Congress of Kuna Culture, which unites the spiritual guides of all of our communities. They are highly respected by all Kuna people. n.cy promote teaching and learning amongst the youth so that our rich traditions are not lost. We, of Kuna Yala, are confronting serious problems along the Colombian border, where gold prospectors are invading our lands. We are also indirect victims of the confrontations which take place in Colombia between the guerrillas and the army. Violating all laws, both sides invade our region while the Panamanian authorities do nothing to stop them. The same thing occurs with the Yanqui {United States) army which often crosses our territory to go to the Panamanian border with the excuse of filling the vacuum created by the dissolution of the Pana· man ian army in 1989, following the invasion. Ampan (continued from p. 11) domination. everybody is af'Taid that we will take a racist stand and that this will lead to a racial confrontation. For this reason. there has not been enough dialogue amongst the poor dass. In meetings with laborer$, peasants and intellectuals, it is important for us to talk so that we feel equal. We must, if we are from the same cla.ss, talk so that we can find a solution... Plurinationality will only be possible with the total transformation of society. This is possible if, as in Switzer· land, there are well-defined and recognized sectors. We understand that the problem is not exclusively Indigenous. It is a problem which concerns aU of us. In order to form such a state we must think carefully what it would be like. How would it be governed at the political, economic, social and cultural levels? U we find that the workers are on one side, the indigenous on another and other sectors on other sides, then it will not be possible... We must continually reconsider our struggle and include long-term goals in our strategy. We must work together and make compromises. We must coordinate our endeavors in this way or we will not succeed, even if we are united. SAIIC Newsletter �just possible way, the interests of indigenous peoples and of Leonardo (continued from p. 15> the society in general. militarized its block in the face of opposition from the indigenous peoples of the zone. SAIIC: 1992 is appi'OtJChing... What dotS the future hold fin' Indian p<Oples and their relationships with the inlemational community? SAIIC: Is the mililtlry guarding the petroleum wells? Yes. At this very moment there are military troops guarding the oil wells, particularly those in ARCO's Block 10 and Occidental Petroleum's Block 15. The Conoco (a division of Dupont) company is also involved with petroleum exploitation in the Yasunl Park, territory which belongs to the Hauorani. SAIIC: Whal is Conoco planning to do in lhe Amazon? Conoco wants to exploit the reserves it has found within the Yasunl Park, which are yielding some 40 thou· sand barrels of oil a day. In order to exploit these reserves the company wants to construct a highway through the park. There is strong opposition to this plan from indigenous peoples, ecological organizations in Ecuador, and the public in general, because it represents a serious threat to the ecological integrity of the Yasunl Park. For this reason conoco has begun a series of maneuvers i.n the area • dividing communities, trying to cause confrontations between indigenous peoples allied with religious organiza· tionsand the military, the colonists, and companies with interests in the region -basically to confuse national and international opinion. At the same time, COnoco has begun to use environmental groups in the US, Ukc the NRDC (Natural Resource Defense Council), or perhaps this group has offered itself to support the interests of Conoco in order to convince indigenous peoples to negotiate the extraction of petroleum in these territories. Arguments being used are: a) it would be impossible to get Conoco out of the fe810n, b) Conoco's proposal for environmental regulation is better than anyone else's, and c) if Conoco leaves, other much . more destructive companies like Braspctro from Braz~l, Will move in. With these kinds of arguments they have tried to pressure Indigenous peoples and elicit their approval for the negotiations. We the indigenous peoples of Ecuador, are concerned by the fact that today, as we approach the SOOth anniversary since the European invasion of America ·the scxalled "discovery of America" ·the governments of the world still have not committed themselves to seriously think through the policies needed in order to oonstruct a harmonious relationship with indigenous peoples. Oppression and exploitation still exist, and governments continue to permit genocide in indigenous territories. Now the process is not so blatant, irs not with rifles and bullets, but with other strategies which kill us culturally and physically • contamination of the rivers, destruction of nature, the looting of territories and natural resources, the imposition of religious and educational systems that are alien to us. Faced with this, we the indigenous peoples of the continent, have a moral a. d historical responsibility to take this date, n the SOOth anniversary, very seriously and to begin discussing future continental alliances. The continental conference held in Quito in)ulyof 1990wasa very important precedent. If we want to keep moving toward the future with common proposals and objectives, it is necessary to con· tinue our work at the continental level. Only in this way, can we create the groundwork and the oonditions necessary for an alliance of indigenous peoples. SAJIC: We understand that CONFENAJE has filed an interna· tiona/ lawsuit against Conoco... Knowing the impact that the construction of highways and the activities of oil companies have indu~, we have found it ncccssary to take action at an International level because our demands and our proposals are not heeded by the national government. We have considered it critical to take this issue to international forums. With the cooperation of the Sierra Oub Legal ~fense Fund, a~ organization of lawyers in San Franosco, we have peti· tioned the OAS (Organization of American States) to intervene and mediate these conflicts. Tile problems between indigenous peoples and the Ecuadorian govern· mcnt are truly very big, and for this reason we believe that the mediation of an international organization like the OAS Is important. In this way we can conduct serious discussions, that will result in solutions that address in the most Vol6 Nos 1&2 45 �SAIIC ACTIVITIES 1991 Since the 1990 Conference on 500 Yecn of Indian Resislonce in Quilo Ecuador, much of SAJIC's WO<it has in $OITl8 way irwof...ed the quincenlenory. SAIIC remains octive in the ongoing worl< of supporting the self.delef'minotion of Indian people, worl<ing b- jus~ce and prolection of their rights. • Information Center • Gatherings Besides producing the Newsle~er, SAIIC luues human rights bulletins, eoloborates wilh and contributes to publicafions of olherorganizafions. Attheoffice lndowntownOokland, SAIIC maintains a libroryofinlemofional books, articles, monographs and p«lodicals, os well os infonnofion about upcoming conferences, golherings and events. The library r~ives Indian newspapers, new.letters and magazines from almoot <N&ry country of the American Continent. Currendy SAIIC is wor'king ta catalogue and index lhe collection. SAJIC's library is oval~ able far use to lhe public by appolnlrnent, or the sta ff can reply to Information requests on various lnues, time and resources allowing. SAIIC focllitotes the porficlpoH of South a nd Meso Amerion can Indian people in conferences, meefings and events in North America, as well as the porticlpofian of North American Indian people in South and Meso Amerioan galherings. In 1991, SAIIC hooted several meefings open to octiviots and the s-al public. Indian acfivists from South and Meso America frequendy conlocl SAIIC an their vi>its to North America. With them, we arrange meefings, interviews, public events and provide general support such as accomodoHons. To confinue to strenglhen lhe networ'k of internofionollndian alliances, SAIIC iscurrendywor'king on a directory of hundreds of Indian orgonizofions in the Americas. Porfions of lhe directory will be published in the Resources far Action Guide. Use of !he directory, or its availability on disk or labels may be arranged wilh lhe SAIIC office. SAIIC Is wor'king on strengthening o networ'kofcommunicafian and infarmofian sharing among Indian people. To serve this end SAIIC is cofocilitafing o conference an Peocenel entided nofivtt. 1492. AI this Hme we are seelcing to build on Indian editorial focilik!tian committee far this conference and other networ'klng projects. SAIIC Is seeking odvisors from Indian organizations to help develop this computer conference. • Women's Project The women's project brings Indian women togelher to lurlher empower lhelr community activism. The project also seeks to provide training and technical support to Indian women's groups. SAIIC has pomcipoled in - a l internofionol Indian Women's galherings, a nd helped organize the First South ond Central Indian Women's Conference in limo, Peru. Resolutions from !hot conference ore now available, and a lull conference report will be published soon. SAJIC sent two women from the Boord of Directors to address the •Healing the Ea rlh Conference• sponsored by the Uniled Nations Association in Va ncouver, Canada. In November 1991, SAIIC a~ended the World Women's Conference far a Healthy Planet in Miami Florida. The Women's project plans to bring Indian women from South and Central America in the spring of 1992 to pomcipole in ollndian women's gatherings. SAIIC will also arrange training sessions far lhe women on funding, international networ'klng and other iuues. • Radio Program As port of our lnfonnaH services, SAIIC Is producing radio on programs In Spanish for radio stoHons In Meso and South America. Beginning October 1991, SAIIC will produce quarte<iy tapes of interviews, news items and music to be distribuled primarily to Indian broadcasters In lhe Americas. • Computer Networking • 500 Years of Indian Resistance SAIIC confinues to send aut Information pockets including newspaper clippings, statements from Indian groups, and lnfonnafian on key 1992 events. SAIIC has prepored an infonnationol package an the altemofive quincentenory far community organizers and interested people. SAIIC has provided speakers far many local and nofionol golherings on the qulncentenory, among them o conference at the Columbia School ofJournalism for the Media covering theQuincenlennlal. In March of 1991, SAJIC helped organize several conferences In the Boy Area. The Arst was sponsored by the Boy Area '92 Indian Alliance and was held at [).Q University. The conference brought Indian people from all over the US as well as Canada and Mexico together to canfinue the networking begun at the Quito conference. The second Conference was the 1992 All Peoples Network Conference, held at laney College, to broaden lhe alliance to people of all colors. Pamclponts included activiots, educators, media, a <fists and local public officials. The conference estab. lished local R esistance 5001 Task Forces in various cities that continue working with municipal governments, education affl· clals and political bodies on I.sues of racism, ecology, colonia~ Ism andjusliceforpeapleofcolor. �CLASSIFIED Subscribe to: INDIGENOUS WOMAN Indigenous Woman is on official publication of the Indigenous Women's Netwotk (IWN), o continental and Pocificnetworkofwomen whooreoetivelyinvolved inWO<k in their communities. IWN emerged from o gathering of a round 200 Indigenous women in Yelm, Washington, in 1985. Women come from the Americas, and the Pacific, to tell their stories, present testimony as to conditions, and look to strategies and olternotiws to make o better fuh.lre for our fomili<ls and communities. We discussed the issues of political p<isoners, land rights, environmental degradation, domestic violence, health p<oblems, and other concerns, which ore p<essing In our community. We learned from eoeh other and - found courage in the experience. We wonted to continue this work. Four years later, the Indigenous Women's Network was formally organized by o group of women who were committed to keeping up the links between women working in their communities, and finding o way to strengthen that work. Our philosophy is to "WO<k within the framework of the vision of our elders, • ondthroughthisproeess, torebuildourfomilies, communities, and notions. This publieotion is one port of that process. The Indigenous Women's Network is o membership organization comprised of Indigenous women (voting members), ond others who ore interesled (supporting members) . Membership dues ore $1 5 annually, for voting members and $25 for supporting members which con be on organization or on individual. 8oth receive periodic updates, and our publication, which is intended to appear ot leost two times o year. Membership ordering I infotmolion con be obtained by writing to: IWN, PO Sox 174, lake Elmo, MN 55042, USA COLUMBUS "This book can help us understand our post, so we can rebuild our communllles ond project our future, respecllng the dlverslly of people living on this plonet.• • N Cayuqueo, SAil( ilo "Pick af the month.' ·Small Press Review $22/yr. (5 issues) Bulk order discounts available. NACLA 475 Riverside Dr., #454 New York, NY 10115 (212) 87(}.3146 CoLUMBus: HIS ENTERPRISE Exploding _the Myth H ans K oni ng Afterword for Teachers by Bill Bigelow •rthinkyourbookon ChristophtrColu'"bus is important. J•m mort gr•ttfulfor that book tlu'" any othu book I lui~ rttul in G CQuplt of yt4rs... Most of us have been taught to think of Christopher Columbus as a single-minded courageous visionary whose nlvigational skills led him to "discover.. the Americas. In this beautifully written revisionist biography, accessible to people of all ages, Hans Koning gives us the true history of Columbus' life and voyages. In an afterword for teachers, Bill Bigelow - a high school skeptically. $4.95 $8.9$ . PBUSI p•por Homewa rd Press Berkeley, For 25 years NACLA has been your resource on the Americas. Subscribe now to Report on the Americas. Mention this ad and receive as a bonus the first of our Quincentenary series, "Inventing America 1492 - 1992." social studies teacher and the author of several curriculashows how Columbus: His Ent~rprise can be imaginatively used in the classroom to teach students to read history 80 pages, 36 illustrolions 2307, Eduardo Galeano, Author of Memory of Fire ..As a corrective to the bland assumptions of biographers like the ltde S.E. Moresion this m.akts fascinating reading ... should bt compulsory ... - Christopher Hill, New York Review of Books by John Curl Box " "NACLA's Task is to Shed Light on Reality" - Kurt Vonnegut In the Bay o f Pigs PO Repolli tJ.H the .,tlmeJUcad, CA 94702 Monthly Review Press 122 West 27th Street • New York. NY 10001 • (212) 691-2SSS �SAIIC WELCOMES YOUR CONTRIBUTIONSI Pleose pou on to us any infonmo~on you come acrou on indigenous people's shvggles for ulf.deterrruna~on and quincentenoryl oc~vi~es. We are always in need of photos, publico~ons, n8W$popers, and artides pertoining to these issues. All of our project> and programs are financed by donations. We ore in need of financial contribu~ons, ond volunteer workers. Please contact SAIIC to find out how you con best help. Your generosity is greolly appreciated. All contrib~ons ore lox cleduc~ble to the extent allowed by low. BECOME A SAIIC MEMBER! ASAIIC membership enti~es you to receive the SAIIC NewsleHer, Urgent Action Bulletin>, notification ol>peciol evenb and 500 Years octlvifies. Your membership ol>a helps us to provide free newsleHers ond other services lor Indian organizations in South & Meso America. A personal SAIIC membership lor one year T-shirb with the SAIIC logo In three colors, available in block ond turquoise. • 500 Years of Indian Resistance" printed is $15; in>tituHonol memberships are $25. above the logo. Please specify size {S,M,l,Xl). $12.00 (bulk discounts). AMAZONIA: Voices lrom the SAIIC T-SHIRTS ENCOUNTER OF THEEAGLE&THECONDOR Quito Gathering on 500 Years of Resistance A video made ot the conference In Quito, Ecuador, July, 1990. Includes interviews of indians from Alaska ta Tierra del Fuego, and footage of conference in session. Come• with Quito Re>alution>. Produced with Turning llde• Produc~on>. Call SAIIC lor mare information. 500 YEARS OF RESISTANCE: RESOURCES FOR ACTION A pocket of information lor community organizers, teachers and ather intere>ted people with a directory of international organizations working on quincentenniol activities, testimoni- al• from Indian people in South & Meso America, educational resources and other tools lor action. Call SAIIC lor more information. Rainforest A resource and action guide with a comprehen>ive li>ting of international rainlore>t orga nizations and Amazonian Indian organization>. The guide is supplemented by an overview de>igned to give added force to grassroots groups in the Amazon ~ghting in defense of the rainforest and basic human rights of the indigenous people there. Co-authored by SAIIC with Amazonia Film Project, International Rivers Network and published by the Rainforest Action Network. $8.50 plu> $1.50 shipping ($4.50 airmail) . Also available in Spanish RETHINKING COLUMBUS A special edition of Rethinking Schools, o magazine for educators. Publi>hed in collaboration with the Network of Educators on Central America, Rethinking Columbus offers 96 poge>olresourcesand teaching Ideasforkinderga_rten through college. Contributions by N. SeoH Momadoy, Joe Bruchac, Su>an Shown Harjo, laDonno Horri>, Paulo Gunn Allen,le.lie Marmon Silko, Bill Toyoc, Rigoberto Menchu, Hans Koning ond more. $4 plus $2 for >hipping. South a nd Meso American Indian Information Center (SAIIC) PO Box 28703, Oakland, CA 94604 ll ~~~ . ~~ Hoo-,rolil Orgonhotlon us POitogt PAID Oollon4, Cl Permll N 79 o. � 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, nos. 1&amp;2 (spring/summer 1991) 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, nos 1&2 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 1991 Zotero Abstract Note Entire issue Issue 1&2 Language English Pages 1-48 Publication Title SAIIC Newsletter Volume 6 https://www.abyayalanews.org/files/original/8bdd980f2899d77a631a2c0694d461d9.pdf 28da3b3b35c7ca692929ddb89b6697f1 PDF Text Text Ph«o by Dap!w Wysham The KUNJ have a Ullique 1~1 of OUUJnomy due w a long hiJtory ofrtsisuw:t. A Message from the Kunas United for Mother Earth (Panama) My name is Atendo Lopez Martinez, and I belong to the I<una nation of the I<una Yala region of Panama. I am here in North America to find out more about the work of our northern brothers and sisters and to investigate ways we might be able to coordinate our actions.! would like to share with you an account of what is happening to our people in Panama, in particular the I<una people. 1hereareapproximately40,000 I<Wla living on the islands in the I<una Yala Region, in the northeast of Panama on the Colombian border. The region of !<una Yala comprises more than 3W islands, of which 52 are inhabited. 1here is a very small percentage of Kuna who reside in the jungle outside of the jurisdiction of Kuna Yala, in the province of Panama. They also are struggling to have their territory (known as the KIUla Region of Madungandi) demarcated. Those of us who live on the islands or in the coastal areas of the Caribbean have a certain autonomy with respect to other indigenous groups and state policy. We obtained a level of autonomy, which is unique among indigenous peoples, by fighting against the police and the colonial army of Panama in 1925. Many of our grandfathers lost their lives to the white invaders, who wanted to keep the I<una people as their slaves. Among others, Nele I<antule and Coman led this uprising. They proclaimed the establishment of the Republic of Tule, which was never actually formed, but we obtained the autonomy we rontinue to exercise today, albeit with many problems. We do not assess national taxes amongst our own peoples, and what we assess from non-I<una people goes toward the development of our communities. With tespcct to our internal governance, we strongly enforce tcspect for traditions and customs within our rommunities. In the political realm, we have the General I<una Congress, which Vol6 Nos 1&2 25 �unites all Kuna people and organizations. EveJy six months the problems of our people arc reviewed in this rongress. Du.ring the rest of the year our rornrnunities and organizations work independently. Distinct political and even ideological positions are respected. What unites us is the defense of our region. our Mother Earth, and our culture. 'The Kuna Region of Madungandi is being threatened by the invasion of non·indigenous colonists. TI>ose who liw in the jungle region are on mountainous lands which are less productive, the result of a forced relocation in 1974 and 1975 by the fonncr government of General Omar Torrijos. The government decided to build a hydroelectric dam in the region in order to supply electridty to the republic. Ironically, today, our brothers still do not have electricity. They do not enjoy any of the benefits of this socalled "technological development." They live in the province of Panama, under the direct administration of the authorities of that province. Their situation worsened in 1974 and 1975 when the government of Omar Torrijos nooded their territories and turned them into an artificial lake. Now the lake generates approximately 45% of the country's elcctridty. The cultivated lands of the Kuna were nooded, the people were displaaxl to inhospitable a.nd less productive areas, and they received little rompensation for their losses. In contrast, the colonists or invaders were relocated to better parts and given rompcnsation for the loss of land and cultivated areas. Since the origins of this problem nearly 20 years ago, the stealing of lands from the Kuna has rontinued. Today, it is lead by wealthy landowners and cattle ranchers who manipulate disputes between poor people and our brothers in order to eventually take over the land themselves. These invasions have increased since the US invasion of Panama, as a result of the ronfusion and lad< of applied justice. On the 10th of july, 1991, the Kuna of Madungandi began a series of peaceful protests, an uprising. The Panamanian authorities immediately stated that the "'Kuna indigenous people, using heavy weapons, have risen up_. to destabilize the present government." This became the pretext for the governor of the province to request the police intervention in order to repress the Kuna. Fortunately, their false daims were disregarded and ronfronted with rourage by our brot.hers, with the support of the Kuna Yala. 'The Kuna who liw on the isla.n dsengage in subsistence production. The men generally work in fishing the seas and agricultural production, in particular the production of eoronut. which is our main source of cash income. We sell eoronuts to Colombian ships, and many of us exchange it for food products. The Panamanian government has done little or nothing to purchase eoronut from us and to look for a solution to the deep cronornic crisis affecting our regions. Amongst our people, we continue to barter for food products, which contributes slightly toward alleviating the crisis. The women, in tum., dedicate themselves primarily to the home and to the care of children. (Su At~ncio, p. 45) 26 The Kuna Speak about 500 Years of Resistance (Panama) Our organization, along with other Indigenous organizations in Panama have coordinated the 500yearscampaign ina united way. We see 1992asa time to commemorate not only 500 years of resistance, but also to reinforce ties of unity amongst ourselves. This will enable us to better ronfront our enemies who tty to divide us and deny our existence. It is for this reason that we recognize the struggle of other poor and marginalized sec:~ors of our countty. Ukc us, they fight for their survival and for rcspe<t of their rights. However, we do not tolerate those nonindigenous organizations that want to capitalize on the 500 years campaign for political purposes. They want to use indigenous peoples without understanding and recogniz.. ing the nature of our struggles. We do not deny the struggle of other sec:~ors of Abya Yala (rontinent, In the Kuna la.nguage). On the contrary, our rontinent will be free only when all sec:~ors. .. arc free. However, there are attempts to undermine the u.nity among indigenous peoples by using us when we arc in the limelight. and simultaneously giving priority to other struggles. I believe that 1992 should not be seen as the end of the indigenous struggle.lnstead, we must realize that our struggle will continue beyond 1992, until there is recognition of all of our rights of self-dctcnnination for our territ<>ries. This must be understood by those popular groups who support us. They should not see in the struggle of indigenous people, the opportunity to achieve their own aspirations. We are in solidarity with them, and we thank them for their solidarity. And we recognize that there are divisionsamongst indigenous peoples, but in spite of all of these, 1992 should be a year for monumental unity, in order to challenge our enemies. Our Mother Earth is being beaten. and her children should be united to defend her. In Panama we have a 500 Years National Commit• tee composed of indigenous and non·indigenous groups. The indigenous peoples include the Kuna, Guayrnie, and Embera. We want the Committee to be romposcd not solely of people from the capital and big dties, but rather people from the communities of our regions. We are proposing a National Gathering to deal with many issues, including that of greater unity in order to defend our rights and demands to the national government. I would like to call on all of our brothers and sisters of the rontincnt to keep our fists high- together we will advance along a path of unity and liberation of our peoples. SAIIC Newsletter �Atendo (continued from p. 26) n.cy a.r e a strong force in the economic survival of our communities. This is because of their involvement in the production of "molas," which is the art of the Kuna. Because the "molas" are being sold at natio nal levels and exported to the US and Europe, they are achieving economic success at international levels. In many tespects, the women have a greater capacity to organize them.sclves in cooperatives and to conbibute to the economic survival of the Kuna family than the men do. This is why, when we speak of the Kuna economy, we spea.k of men and women as equals. Davi (continued from p. 21) 1hcre are many people who are powerful. There are powerful gold miners... and authorities too, like Romero Juca, former president of FUNAI. He is responsible for letting the gold miners invade our territory and ... for lots of killings of Yanomami ... Something must be done to solve our problem because Romero Juca will not solve it. He docs not like us. .. Do the international authorities and people from the United States think it is true what they always say that the demarcation of Yanomami land is a matter of money, that they do not have money to do it?... I am very worried about people abroad who.. : are giving money to Brazil. .. but ll21 to help the Indians. This money that comes from abroad is helping the Brazilian government to oppress Indians. I am very worried about that. Non-Indians are like ants. I know that non-Indians like our reso= n.cy say that we have gold, we have lumber, and they say that they need that to help the people who live in the city. Well, we do not want them, and we do not want them here. What we wa. t is tespect for our rights. We want n them to leave us alone. We need help with regard to the health situation. In the beginning we did not need any help. We did not need any doctors, any medical doctors, any nurses or any medicine. But now we need doctors and nurses to help the Yanomami who are sick. We also need medicines because we used to cure ourselves only with 'shabori' [shamanism) ... But that is not enough anymore, And we need medical doctors and medicines and help from non-Indian people. We are worried because the non-Indians are not very much worried about us. They think that we are a different race. 1hcrefore, they want to isolate us. They think we are bothering their work. We are preventing them from working here, so they would rather have us isolated. They do not wony very much about what is going on with us. 44 We have strongly safeguarded our spirituality and traditions. For example, we hold the Gc1U!ml Congress of Kuna Culture, which unites the spiritual guides of all of our communities. They are highly respected by all Kuna people. n.cy promote teaching and learning amongst the youth so that our rich traditions are not lost. We, of Kuna Yala, are confronting serious problems along the Colombian border, where gold prospectors are invading our lands. We are also indirect victims of the confrontations which take place in Colombia between the guerrillas and the army. Violating all laws, both sides invade our region while the Panamanian authorities do nothing to stop them. The same thing occurs with the Yanqui {United States) army which often crosses our territory to go to the Panamanian border with the excuse of filling the vacuum created by the dissolution of the Pana· man ian army in 1989, following the invasion. Ampan (continued from p. 11) domination. everybody is af'Taid that we will take a racist stand and that this will lead to a racial confrontation. For this reason. there has not been enough dialogue amongst the poor dass. In meetings with laborer$, peasants and intellectuals, it is important for us to talk so that we feel equal. We must, if we are from the same cla.ss, talk so that we can find a solution... Plurinationality will only be possible with the total transformation of society. This is possible if, as in Switzer· land, there are well-defined and recognized sectors. We understand that the problem is not exclusively Indigenous. It is a problem which concerns aU of us. In order to form such a state we must think carefully what it would be like. How would it be governed at the political, economic, social and cultural levels? U we find that the workers are on one side, the indigenous on another and other sectors on other sides, then it will not be possible... We must continually reconsider our struggle and include long-term goals in our strategy. We must work together and make compromises. We must coordinate our endeavors in this way or we will not succeed, even if we are united. 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, nos. 1&amp;2 (spring/summer 1991) 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 A Message from the Kunas United for Mother Earth Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title A Message from the Kunas United for Mother Earth Item Type Journal Article Volume 6 Issue 1&2 Pages 25-26, 44 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Attachment Title A_Message_From_The_Kunas_United_For_Mother_Earth.pdf Attachment URL [No URL] Abstract Note A member of the Kuna people describes their tribes achievements and the 500 years of resistance. Kunas https://www.abyayalanews.org/files/original/1fc34befc3453ff05f13ff10b9df533e.pdf 49edfbab12131b4adc0ec8c2ab8ea642 PDF Text Text other problems, in the same way. And that's what is important for our people." He remains cautious, waiting for the national park to be officially sanctioned by Congress. "Quinquen is a symbol of the struggle of the Indians, of our people. So that's what we're struggling for. I can only hope that Oillean society would realize once and for all, that the authorities, who have always discriminated against us, would realize that this must not happen again... Pleose write today to encourage President Aylwin k.. continue pushing for this important legis lotion President Patricio Aylwin President of Chile Polocio de lo Monedo Sontiogo, CHILE Phone: 56-2· 714· 103 or 56·2·717·054 810-810 DAMS THREATEN PEHUENCHE (Chile) 1he mountainous river basin of the Bio-Bio is the ancestral land of the Pehuenche Indians. Their right to cultural and economic survival is now being seriously threatened by the proposal of Oille'selectric company, ENDESA, to build a series of six dams on the Bio-Bio. Approval for the first of the dams has already been obtained, but full-scale construction has been delayed pending a decision by the International Finance Corporation (the private sector wing of the World Bank) on whether to provide 25% of the Pangue Dam's funding. Chilean and international environmental and indigenous organizations have sounded a warning that the social and ecological costs of the project far outweigh any potential benefits. Perhaps the greatest indictment of the project is the fact that the Pehuenche, whose subsistence is directly tied to the river and its banks, have been almost entirely left out of the planning, assessment and decision-making process. At the eleventh hour, they have been told that their future is in perilous danger. If approved, the IFC loan will be the beginning of the end for the 5,000 Pehuenche inhabiting the region. Part of the Mapuche indigenous society that once inhabited much of southern Chile and Argentina, the Pehuenche are still living traditionally. 1he subsistence activities of the Pehuenche are carried out along the banks of the river and its tributaries where they live, cultivate, raise livestock, and celebrate their religious ceremonies. 1he proposed Pangue darn would have multiple "The flood.i ng, which is projected to be 14 kilometers in length, would directly result in the relocation of 600 indig· enouspeoples and 300 non-native Oillean peasants. Roadbuilding and excavation for construction materials would displace another 400 Pehuenches. Three of the six proposed dams would irreversibly destroy over one-half of Pehuenche territory. It's estimated that the flooding of the scarce flat and arable fields on the banks of the river will do away with almost all of the subsistence agriculture practiced in the region. 1he construction of roads and other structures is already having major effects on the physical landscape, and is causing culture shock in this formerly isolated region. Major tourist development of the reservoirs created by the hydroscheme is likely. Around the world, this type of development has been accompanied by environmental contamination and degradation, the loss of land ownership by poor and indigenous people, and dramatic changes in local subsistence economies. Already there is evidence that local landowners are using bribery and corruption to take advantage of the need to prove legal title to the land and claim traditional indigenous lands as their own. Human and cultural rights are guaranteed by international laws by which the new government in Chile portends to abide. The social and economic co~dl of the United Nations has prepared a Universal Declaration on Indigenous Rights which affirms the collective right of indigenous peoples to exist without being forced to assimilate, the right to their traditional property and lands, the right to indemnization, and protection against discrimination. 1he International Labor Organization has issued a similar document, signed by many heads of state including Chile's President Aylwin, manifesting their intention to 1espect the rights of indigenous peoples. Moreover, Chile's proposed new indigenous legislation reaffirms the right of Native people to maintain their ethnic identity, cultural customs, and the right to live on their ancestral land. In compliance with the most fundamental human rights principles, the government of President Aylwin and the IFC must reject any project which could adversely affect the traditional way of life of the Pehuenche and Mapuche people. Because ENDESA is privatized and the Pangue Dam project has already been approved, there are limited avenues for Oillean organizations to apply domestic pressure. Still, they are hopeful that coordinated international pressure applied to the World Bank, ENDESA and President Aylwin, will give them leverage to convince the government to re-evaluate the project. Please toke action todaylll Write to the World Bank, encouraging them not to fund the Pangue Dam project: BarberConable, World Bank, 1818 H Street NW Washington, DC 20433, Fox: 202·477·6391 direct and indirect consequences for the Pehuenche people. Vol6 Nos 1&2 5 � 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, nos. 1&amp;2 (spring/summer 1991) 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 Bio-Bio Dams Threaten Pehuenche Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Bio-Bio Dams Threaten Pehuenche Item Type Journal Article Volume 6 Issue 1&2 Pages 5 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Part of the Mapuche, the Pehuenche's way of life would be terminated if the delayed project to build dams for electric power goes through and the river ends up being dammed. Attachment Title Bio-Bio_Dams_Threaten_Pehuenche.pdf Attachment URL [No URL] Biobio River Dam Chile Environmental Protection Pehuenche https://www.abyayalanews.org/files/original/0a463c8c629c7108471249e65285dd60.pdf 464acc84abcc565431907f4024ca21bf PDF Text Text A Great Leader Dies (Chile) On July 31, Melillan Painamal died in Temuco of a heart attack. He was a Mapuche Indian leader, and founder of several organizations. He had been organizing the Mapuche people for over 30 years and was the foremost organizer in the Southern Cone during the 1960s and 1970s. In 19?8, during the bloody Pinochet dictatorship, he founded the Centro Culturales Mapuches (CCM) with the goal of unifying the Mapuche people in their defense against the oppressive regime. This led to massive opposition of the Pinochet decree which divided Mapuche traditional lands. Until he died, he worked at the CCM. Melillan strived his entire life for continental Indian unity. As Melillan Painamal returns to the Mother Magnu in the spirit of N'gnechen (the creator), his presence lives on in the struggles of Indian people throug)lout the world. CALCHAQUf INDIANS UNITE AMIDST STRUGGLE AND CONFRONTATION (Argentina) In the Calchaqul valley of the Province of Tucwnan there are approximately 25 Indian communities, all of whom have a long history of struggle. The Diaguita-Calchaqul people waged an implacable war of resistance against the Spanish invaders. In 1716, in order to end the hostilities, the kings of the Spanish Crown signed a treaty with the Indian chiefs, who were led by the Cacique Chapurfe. By means of this Cedula Rtrll (a treaty signed by the King of Spain), titles were granted and Calchaqul sovereignty over their land was recognized. Today, however, the Argentine government does not recognize this treaty. Calchaqui lands are being usurped by landowners who obtain new deeds issued by accomplices in the government. The landowners charge rent from the villagers and if they cannot pay, their animals or harvests are taken away and they are thrown off their lands. The present environment is one of confrontation and struggle. In July of this year, representatives from the communities of Amaicha, Quilmes, El Paso, Los Chailares, El Carmen, El Bailado, Anchillo, Anjuana, Talapazo y Colalao met together to develop a joint work project. They issued the following declaration: Taldng into aa:ounl the proximity of the 500th anniversary of the Spmish cxmquest and the /Ustorical situation of the indigenous communiM; of the Ollchtu{ufwiley where we find ourselves amJinuing to resist the loss of our lands and our culture, we have dedded to fDOl'k together to r=ver and strengthen our organizations. We are cxmscious of the {tlcttha.t it is only through organizing all of our communiM; that we will achieve the strength needed to demand respect for our rights to the land, for our culhmll pautas (values), our trrulitions and our methcds of worlcand organization. The struggle to regain our lands began with theamquest,and wasachierJed in I7161ty ouranastors. From then until now, the struggle has not ceased. After the independence of Argentina from Spain, the land was Iosito usurpers who took adwntage of i1 for personal gain. Again we had to defend our rights, and this lime we achialed the recognition of national authariM; (the protorols ofi857 and 1896).11 is based on this latter recognition that we defend our ltrrilories today. In spite of all of this we main!Jlin our culture, our worlc on the land, our veneration for Pachamama (Mother EArth), our oum music, our own methods of artesanry, and a spirit ofcommunity which is reflected in our patterns of lilnd tenancy and organization. Faced with these needs, and given that the heirs of the conquistadores offive centuries ago are organizing afestive commemoration of what have been five hundred years of subjugation, exploitation, and even genocide, those of us who have endorsed this project have resolved to join our voice with that of all of the peqples of America who continue to resist and demand justiaand respect for our fundamental rights. 6 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, nos. 1&amp;2 (spring/summer 1991) 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 Calchaqui Indians Unite Amidst Struggle and Confrontation Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Calchaqui Indians Unite Amidst Struggle and Confrontation Item Type Journal Article Volume 6 Issue 1&2 Pages 6 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The Calchaqui Indians are threatened because their land is being taken by corporations and the Argentinian government. Attachment Title Calchaqui-Indians_Unite_Amidst_Struggle_And_Confrontation.pdf Attachment URL [No URL] Argentina Calchaqui land rights Tucuman https://www.abyayalanews.org/files/original/cb6c50bc60f689fc193c8ee98d4cd56d.pdf 975d170e49e51477519b595222c065ef PDF Text Text Culture, Identity & Plurinationality "'... in my case I am first of all Schuar anti then I am Ecuadorian." (Ecuador) On June 29,1991, Ampan J<arakra of the Confederation of Indigenous Nationalities of Ecuador (CONAl E) made the following spc«h at a conference on Communication Among the Indigenous Nationalities of Ecuador. We all talk about 'culture' and 'latin· American identity' and 'national identity' and all of our different identities. It is important for us to talk about this. I believe it is easier for indigenous people to talk about identity, because It Is of great concern to us. As workers and Indians, we are told that we are peasants and as such, to be incorporated into the greater society. We are from the country and the city and we are all told that we are Ecuadorian. What does this mean? Some times I have asked myself, and replied that in my case I am first of all Schuar and then I am Ecuadorian. When talking about identity, some say that it is our clothes, others say it is our language. Up to now, the question of how many Indians are in Ecuador is not known. ~state provides one figure; CONAIE provides a different figure. The state says that if one is dressed in Western clothes, then one is no longer an Indian. Just because I am wearing Western clothes, I lose my Identity. Another part of identity is values. We always talk about values, but which values arc 1he real ones? The only thing I can say is that I was taught that national values are the ones we have to follow. lt Is for th.is reason that we have to lcam Spanish and struggle to act as the national society docs, to eat as they cal It's as if our Indian culture has no value. Weare taught one history, the history of the arrival of the Spanish, their civilization. The Catholic religion is the only one to follow and we Indians exist only to be conquered.~ Catholics arrived first, and thought 'those pagans must be baptized. They must be made Christians...: Then the Protestants arrived, and they began to fight over our communities. We Schuar were called Quiwan or fibaro, the Huaorani: Auklls, the Chachis: Kayapas, the Yumas: Omelos, the Tsachilas: Cclorados. Just because the Tsachi.las paint thernsel ves red, they were called Colorados, but that color is not their Identity! Even so, we Indigenous people always lcncw who we were. In the case of the Schuar, one says 1 am Schuar.' Then what does the term Sch114r mean? It means human, an eqwzJ. ThaJ Is identity. Our compalleros of the left tell us that this issue of identity will disappear when the social classes disintegrate, when we all bcc:ome equal. ! have my doubts about this. I think that identity will disappear only when humans disappear. I've seen this issue of identity playing a big role in the Soviet Union. Seventy years of socialism and look at the confrontations taking place over the issue of identity. That is why I get nervous when we talk about a 'plurinational society.' Within the indigenous movement we must a.nalyzc identity and class. Obviously, we identify with the poor, exploited class. However, within this class, we Indians are the most marginalized and racially discriminated against.~ government claims that it is illegal to discriminate, but in reality, radsm is everywhere. In the market, you can hear talk of 'the ugly Indian.' We have to fight against this. We are told that the indigenous mov~ mcnt will displace White people. Many times we have said that we are going to talk about identity and class, but many of ourcompaileros do not want to, because they think that we arc going to hurt their feelings and this will create enmity. And so we do not talk. We've had so many years of ( contimu:d on page 44) We have become strangers on our own lands. In 1he Amazon. for example, in a province which was created in 1964, weare required to have land tiUes. While we have been the owners of these lands for thousands of years.. others come along and say they own them because they have lousy pieces of paper! It is for this reason that we say we must have more authority. In South and Central America, we are called 1iispanics' or 'latin Americans' even if we don't have a trace of European blood! Not so long ago we Indian people had no defined organizations. We called each other brothers.~ linguists, missionaries, historians, anthropologists, called us 'peasants; 'ethnic groups; 'aborigines; natives.' Then they gave us specific names, endless denominations. Vol6 Nos 1&2 11 �Atendo (continued from p. 26) n.cy a.r e a strong force in the economic survival of our communities. This is because of their involvement in the production of "molas," which is the art of the Kuna. Because the "molas" are being sold at natio nal levels and exported to the US and Europe, they are achieving economic success at international levels. In many tespects, the women have a greater capacity to organize them.sclves in cooperatives and to conbibute to the economic survival of the Kuna family than the men do. This is why, when we speak of the Kuna economy, we spea.k of men and women as equals. Davi (continued from p. 21) 1hcre are many people who are powerful. There are powerful gold miners... and authorities too, like Romero Juca, former president of FUNAI. He is responsible for letting the gold miners invade our territory and ... for lots of killings of Yanomami ... Something must be done to solve our problem because Romero Juca will not solve it. He docs not like us. .. Do the international authorities and people from the United States think it is true what they always say that the demarcation of Yanomami land is a matter of money, that they do not have money to do it?... I am very worried about people abroad who.. : are giving money to Brazil. .. but ll21 to help the Indians. This money that comes from abroad is helping the Brazilian government to oppress Indians. I am very worried about that. Non-Indians are like ants. I know that non-Indians like our reso= n.cy say that we have gold, we have lumber, and they say that they need that to help the people who live in the city. Well, we do not want them, and we do not want them here. What we wa. t is tespect for our rights. We want n them to leave us alone. We need help with regard to the health situation. In the beginning we did not need any help. We did not need any doctors, any medical doctors, any nurses or any medicine. But now we need doctors and nurses to help the Yanomami who are sick. We also need medicines because we used to cure ourselves only with 'shabori' [shamanism) ... But that is not enough anymore, And we need medical doctors and medicines and help from non-Indian people. We are worried because the non-Indians are not very much worried about us. They think that we are a different race. 1hcrefore, they want to isolate us. They think we are bothering their work. We are preventing them from working here, so they would rather have us isolated. They do not wony very much about what is going on with us. 44 We have strongly safeguarded our spirituality and traditions. For example, we hold the Gc1U!ml Congress of Kuna Culture, which unites the spiritual guides of all of our communities. They are highly respected by all Kuna people. n.cy promote teaching and learning amongst the youth so that our rich traditions are not lost. We, of Kuna Yala, are confronting serious problems along the Colombian border, where gold prospectors are invading our lands. We are also indirect victims of the confrontations which take place in Colombia between the guerrillas and the army. Violating all laws, both sides invade our region while the Panamanian authorities do nothing to stop them. The same thing occurs with the Yanqui {United States) army which often crosses our territory to go to the Panamanian border with the excuse of filling the vacuum created by the dissolution of the Pana· man ian army in 1989, following the invasion. Ampan (continued from p. 11) domination. everybody is af'Taid that we will take a racist stand and that this will lead to a racial confrontation. For this reason. there has not been enough dialogue amongst the poor dass. In meetings with laborer$, peasants and intellectuals, it is important for us to talk so that we feel equal. We must, if we are from the same cla.ss, talk so that we can find a solution... Plurinationality will only be possible with the total transformation of society. This is possible if, as in Switzer· land, there are well-defined and recognized sectors. We understand that the problem is not exclusively Indigenous. It is a problem which concerns aU of us. In order to form such a state we must think carefully what it would be like. How would it be governed at the political, economic, social and cultural levels? U we find that the workers are on one side, the indigenous on another and other sectors on other sides, then it will not be possible... We must continually reconsider our struggle and include long-term goals in our strategy. We must work together and make compromises. We must coordinate our endeavors in this way or we will not succeed, even if we are united. 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, nos. 1&amp;2 (spring/summer 1991) 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 Culture, Identity, and Plurinationality Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Culture, Identity, and Plurinationality Item Type Journal Article Volume 6 Issue 1&2 Pages 11,44 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Attachment Title Culture,_Identity,___Plurinationality.pdf Attachment URL [No URL] Abstract Note Transcription of speech given on June 29, 1991 by Ampan Karakra, a member of the Confederation of Indigenous Nationalities of Ecuador. https://www.abyayalanews.org/files/original/e3c49f39a4da5f5fb2c6ecb65f52331e.pdf 1e6e482f2e0935ed8daa7d24a9440946 PDF Text Text La Pachamama - Artful Resistance {Argentina) One fonn of resistance and organization in the Calchaqul valley is based on the production of crafts. The Supply Cooperative for Regional Artesans, '1.a Pachamama;' has as its objective the !WOgnition of the technical and economic value of artesanry. Our craft cooperrztive u.zs fonned in 1986. At that time we didn't know anything about what it meant to fonn a cooperrztive, we simply felt it necessary to join together. In reality, we already were working together. Our sJwp had existed for more than 15 years, and people used to rome together here in order to display thdr products. When we began tlllking about fonning a cooperrzlive, the objective u.zs to turn artesanry into a means ofmaking a living. There are many artesans wha cannot work because the necessary materiJlls don't exist. We try to preserve what is autochthonous to our region. All of the artesans are local, from neighboring areas. Our artesanry consists primarily of weavings, but we also work with baskets made of "simbol" and "poleo" (local plants), and wood and leather, and there are also severrzl potters. We use traditional techruques and naturrzl dyes. All kinds ofweavings are made: tapestries, ponchos, blankets, "puyos" (ponchos woven with thick wool), carpets, pullauers, stoclOngs and shawls. W"'""" w«ving a Calchoqlli shawl. This legacy of our ancestors is something that we don't want to lose. They didn't know ofsyntlrdic dyes. They wove with the materials they had at hand, and this is what we want to preserve. Natural dyes are very consistent and chellper too. Locally, we are der>eloping a plan to supply the materials needed for the creation of our crafts. We have bought mw materials, wool, and looms. We have 42 members. We have grown considerrzbly. The main problem right now is commercialization, because we still don't have a market. At the present lime weare only selling locally. What we would like to be able to do is, for example, to go to expositions, to go to other areas in order to sell our things. (Josefa Balderrama, President; Rumaldo Olivar, Secretary) If you would like to support *La PochomomoM Cooperative by purchasing Orle$0nry, inviting its members to on exposition, offering training or consulting in marketing techniques you con contact: Cooperative Pochomomo Ruta 307 Km 118, Amaicho del Valle 4137 Tucum6n, Argentino Two children in El Paso, Argentina. SAJIC Ploolo EL PASO ISSUES PLEA FOR ASSISTANCE (Argentino) The surviyol of the Colchoqui community of El Po$0 is seriously threatened by a lock of water. Community members hove requested financial help in order to construct o well which would supply various communities of the oreo. The cost is $25,000. If you hove information about possible finonciol sources, please contact: Lucio Pachoo/Froncisco Choile Comunidad de El Paso, Fuerle Quemado 4141 Catamarca, Argentino Vol6 Nos 1&2 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, nos. 1&amp;2 (spring/summer 1991) 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 El Paso Issues Plea for Assistance Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title El Paso Issues Plea for Assistance Item Type Journal Article Volume 6 Issue 1&2 Pages 7 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The small village of El Paso of the Calchaqui community suffers from water shortage. Attachment Title El_Paso_Issues_Plea_For_Assistance.pdf Attachment URL [No URL] Argentina El Paso water shortage https://www.abyayalanews.org/files/original/c928f2019467654654c57d2ac7309dde.pdf 5f14f80f1b5b8b987eabfb77802a5b0c PDF Text Text I~DIGE~OUS LEADER TORTUREDI~IMBABURA (&:uador) On june 11, 1991, J* Maria Cabascango, 28 year old human rigllts secrc!ary of CONArE (lhe Confederation of illdigenous Nationalities of Ecuador), was detained by the army while travelling by car during a tour of local indigenous communi· ties. He and others travelling with him were transferred to the Ecuadorian investigative police office in Ibarra. Cabascango was held until june 13 and was subjc<:tcd to torture, including bci11g hung from the thumbs, blows to the ears, mock executions and death threats. During the last few years, there have been numerous land con!licts in the prov· ince of lmbabura involving indigenous communities and large landownCf'S, some of which have resulted in the expulsion of these communities from land on which they were living. A large number of paramilita.ry groups have eme.ged in the area and appear to act against the Indian communities, either in combined operations with the army or police or with the acquicsccnre of the government. Tile killing, torture and harassment of many community mcmbCf'S and leaders have been committed by these groups. For example, on December 19, 1990, Indian leader Julio Cabascango (not related to J* Maria) was kilkd, apparently by a paramilitary group. Tile government initiated an inquiry and detained two people (one of whom escaped) believed to be responsible for the murder. illdian leaders are requesting not only that those responsible for the shooting be brougllt to trial but also those on whose behalf they acted. On june 11, the Indian communities of the province of lmbabura declared a 48 hour strike. Such strikes usually involve road blocks but are non-violent in tactics and are usually supported by the local church, student unions and other o.ganlzations, as in this case. During the two day strike, 17 indigenous people, including )OS(! Marla Cabascango were detained, and about 12 others injured, reportedly by members of security forces. Tile purpose of the strike was to request the intervention of the state into the land con!licts that affect Indian communities; to request the disbanding of paramilitary groups; to request the bringing to justice of those responsible for the 1990 killing of Indian leader julio Cabascango; to request govcmmcnt investment in the region's infrastructure; and to request assistance for the growing problem of cholera in the area. Soun:t: AmiUSty /ntmwlionlll Please write to the Ecuodoreon authorities: ·expressing concern ot the reported torture of Indian leader Jose Mario Coboscongo, ·noting thot torture is forbidden under Ecuodoreon legislotion and thot Ecuodor hos also ratified internotionol treaties that oppose its use, including the UN Convention Against Torture and o ther Cruel, Inhuman and Degrading Treatment or Punishment. ·asking foro full and importiol inquiry into the ollegotions of torture, that the nature of the findings be mode public and, should the allegations be sustained, thot those responsible be brought to justice. Write to: Dr. Rodrigo Borja Cevallos Presidente de lo Republica Palacio del Gobierno Garcia No reno 1043 Quito, ECUADOR 12 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, nos. 1&amp;2 (spring/summer 1991) 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 Indigenous Leader Tortured in Imbabura Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Amnesty International Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Indigenous Leader Tortured in Imbabura Item Type Journal Article Contributor Amnesty International Volume 6 Issue 1&2 Pages 12 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Jose Maria Cabascango was detained and tortured by the military. The local community went on a 48 hour strike. Attachment Title Indigenous_Leader_Tortured_In_Imbabura.pdf Attachment URL [No URL] CONAIE Ecuador imbabura https://www.abyayalanews.org/files/original/0be5fafa9c9002dc53ee2dcc2d072397.pdf 1d84e05ac2b739b204123741de468e37 PDF Text Text INDIGENOUS WOMEN OF MEXICO 10 YEARS LATER (Mexico) 1k follt1Wing uns wrillm by the Unum of Yalalttat Women in Oaxaca and sent to SAITC by Juana Vasquez. Indigenous peoples of Oaxaca and of Mexico have struggled to maintain a certain degree of community sclf· dctcnnination.1hisgivesusdignityas men and women and protect us from the usurpation of our territories, and gives us the possibility to control our own destinies. None can deny that, in almost 500 years of exploitation and constant oppression, that which is unique to indigenous communities has been almost erased and buried forever. 1his has happened not only in Oaxaca, but in all the Americas. Nevertheless, our enemies have failed. As we near the end of the 20th century, we Indian people arc regaining the strength and courage to defend and reclaim our dignity and identity. programs and regulations on indigenous communities. Zapoteca women ofYalalag arc not indifferent to all these problems. We arc Involved in the enduring task of searching for solutions. We have woven our own history and oontinue weaving it, impregnated by great ideals which arc nurtured by life's daily events and with strong effort and sac:rifice. The Incorporation of Yalalteca women Into the political struggle was significant. We have been participat· ing quietly and humbly. On December 24,1980, for the first time in the history of our oommunity, more than 400 women bega. to consciously and vociferously participate in n the struggle for community self-determination. We formed our own system of defense: The Union of Yalalteca Women. On De<:ember31, 1981, the union participated in occupying the Municipal Palace, in order to pressure the government into fulfilling certain promises to our oommunities. In Mexico, we indigenous women arc still suffer. ing the consequences of 500 years of oolonialism, of economic exploitation, cultural domination, marginalization a.n d social discrimination. We arc ronfronting a strong power structure, maintained by men who hunger for gold, and who transform their will into laws, which makes justice into a business. As a consequence of this, many of our women and children arc the victims when we arc deprived of our rights to own land, the usc of our forests and mines, our indigenous systems of justice, education, health and communication. In 1981, the union participated actively in political negotiations. In our first mass mobilization, most of our people journeyed first to the city of Oaxaca and then on to Mexico Oty. 1his helped us to overcome our fear of the authorities. It was at this time that we realiud that we were facing not only local leaders, but also the official party, corrupt politicians and others in government. We recognized that we have to fight against many enemies. We indigenous women have survived due to the strong, sacred tradition which is our heritage passed on from our ancestors. The Zapoteca women of Yalalag have a system lcnown as El Tcquio, the center of all oommunity traditions, in which women, men, children and the elderly p.1rticipate... Unfortunately, politicians have institutionalIzed the Tequio as a strategy to impose government In order to consolidate the process of democratic struggle, one of our first actions was to take control of our schools. Education in indigenous towns is linked to productive work. We introduced programs to study our language, culture and traditional production in order to become more self-sufficient. We became more conscious of our own history. For these purposes we created a Community 40 SAIIC Newsletter �Development Project . After ten years, we have democratically elected municipal authorities, the community of Yalalag is achiev· ing its goals, and we are all participating. After examining these long and hard struggles the Yalalteca women have endured, we know that indigenous women can contribute greatly to transfonn the economic, political, religious and cultural conditions of our society. 'This is our contribution to our future generations. We have reflected upon our situation and have concluded that as women we are living in a very important period in history because we have begun to re-<?valuate our indigenous cultures and reclaim our rights to preserve and develop them. In Oaxaca., with the spiritual strength of Centeol (the Com Goddess), and of our ancestors we are reevaluating indigenous philosophy. We undersland and share feeling$ with other communities of the world which are struggling for popular freedom and women's liberation. Sadly, life for women in Oaxaca and Mexico is hard, bitter and tragic, but this does not mean that we indigenous peoples have lost the struggle. In fact, in the last 500 years, we have lost many battles, however we are privileged in that the roots of our community traditions go very deep and are sprouting. It is this spiritual strength which helps men and women to search for our true Iibera· lion. We are concerned that certain Indian leaders, involved with organizations at the international level are not adequately representing our communities. We indig· enous women must avoid supporting representatives which are based on personal interest We propose overhaul· ing these international organizations so that they be of use to our indigenous communities. To conclude, we indigenous women have a long and difficult road to follow, it is a rough path because we are immersed in alien economic and political structures. For the respect to self-determination of indigenous peoples, For the dignity of indigenous women, For the SQ/idarity of indigenous women all over the world. Juana Vasquez Vasquez of the Union of Yololteco Women,Ooxoco, Mexico . Indigenous Women of El Salvador Demand Respect for Human Rights and the Mother Earth (EI Salvador) The following u.zs presented by Rosa Leticia Caceres, the representative fr()tll the National Association of Indigenous People of El Salvador (ANIS) to the First South and Central American Indian Women's Gathering in Peru. We, the indigenous peoples, are suffering most from the lack of justice in our land. Not only is there a failure in the administration of justice, but we are a.lso threatened with guns and with beatings. We believe human rights abuses signify the gnawing away of our rights as established in the Constitution, since these rights are violated day after day, not only by the anny and the government but also by others who limit our ability to defend our most sacred individual rights. We continue to demand that the govemrnent and the FMlN observe the rights of each and every one of us and respect the rights of indigenous peoples as human beings. We, the Nahuat, Lenca and Mayan indigenous peoples, demand respect from the anny, the goverrunent and all other sectors of our society since we are the ones who nurture and cultivate the earth; we work the land with our own hands, and as women, we are the ones who carry our products to the markets to be sold. The social problems we confront today began for Indian people in 1492, with the Spanish invasion. They came to divide us, to rob us of our culture and our beliefs; they created borders when they had no right to do so because the land belongs to us, the Indians, now and forever. They divided us and imposed their own habits and life-styles. ' It is the indigendus people who carry the burden of the economic crisis that our counll)' is experiencing. We know that all aid has been spent on bullets and ammunition and that a large part of the national budget is invested in the anned forces instead of being directed towards helping the poorest of the poor· namely, the indigenous people of the country. We are also concerned by the increase in the price of basic grains and other general goods as a result of the devaluation of our currency. We are struggling for the respect, conservation and protection of natural resources. 'This arises from an attitude of respect for nature such as that which we, the indigenous peoples, hold. Instead of destroying nature, we respect it. The year 1492 for us marks the beginning of our persecution as Indians, the beginning of the invasion of our culture and of our Mother Earth. In response, we say: an end to the repression against the indigenous people of I;l Salvador! 500 years of death represent 500 years of resistance, and today we, the indigenous peoples, are here with greater presence and strength. Vol6 Nos 1&2 41 � 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, nos. 1&amp;2 (spring/summer 1991) 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 Indigenous Women of Mexico 10 Years Later Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Vasquez Juana Union of Yalalteca Women in Oaxaca Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Indigenous Women of Mexico 10 Years Later Item Type Journal Article Contributor Vasquez Juana Union of Yalalteca Women in Oaxaca Volume 6 Issue 1&2 Pages 40-41 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The women of Mexico still fight colonial oppression. Attachment Title Indigenous_Women_Of_Mexico_10_Years_Later.pdf Attachment URL [No URL] Indigenous women Mexico Oaxaca Women Zapotec https://www.abyayalanews.org/files/original/9b01789f9a687ad47a755f9265b8cba9.pdf 3f0ca5de7f9b640c472e208a84b5f936 PDF Text Text La Pachamama - Artful Resistance {Argentina) One fonn of resistance and organization in the Calchaqul valley is based on the production of crafts. The Supply Cooperative for Regional Artesans, '1.a Pachamama;' has as its objective the !WOgnition of the technical and economic value of artesanry. Our craft cooperrztive u.zs fonned in 1986. At that time we didn't know anything about what it meant to fonn a cooperrztive, we simply felt it necessary to join together. In reality, we already were working together. Our sJwp had existed for more than 15 years, and people used to rome together here in order to display thdr products. When we began tlllking about fonning a cooperrzlive, the objective u.zs to turn artesanry into a means ofmaking a living. There are many artesans wha cannot work because the necessary materiJlls don't exist. We try to preserve what is autochthonous to our region. All of the artesans are local, from neighboring areas. Our artesanry consists primarily of weavings, but we also work with baskets made of "simbol" and "poleo" (local plants), and wood and leather, and there are also severrzl potters. We use traditional techruques and naturrzl dyes. All kinds ofweavings are made: tapestries, ponchos, blankets, "puyos" (ponchos woven with thick wool), carpets, pullauers, stoclOngs and shawls. W"'""" w«ving a Calchoqlli shawl. This legacy of our ancestors is something that we don't want to lose. They didn't know ofsyntlrdic dyes. They wove with the materials they had at hand, and this is what we want to preserve. Natural dyes are very consistent and chellper too. Locally, we are der>eloping a plan to supply the materials needed for the creation of our crafts. We have bought mw materials, wool, and looms. We have 42 members. We have grown considerrzbly. The main problem right now is commercialization, because we still don't have a market. At the present lime weare only selling locally. What we would like to be able to do is, for example, to go to expositions, to go to other areas in order to sell our things. (Josefa Balderrama, President; Rumaldo Olivar, Secretary) If you would like to support *La PochomomoM Cooperative by purchasing Orle$0nry, inviting its members to on exposition, offering training or consulting in marketing techniques you con contact: Cooperative Pochomomo Ruta 307 Km 118, Amaicho del Valle 4137 Tucum6n, Argentino Two children in El Paso, Argentina. SAJIC Ploolo EL PASO ISSUES PLEA FOR ASSISTANCE (Argentino) The surviyol of the Colchoqui community of El Po$0 is seriously threatened by a lock of water. Community members hove requested financial help in order to construct o well which would supply various communities of the oreo. The cost is $25,000. If you hove information about possible finonciol sources, please contact: Lucio Pachoo/Froncisco Choile Comunidad de El Paso, Fuerle Quemado 4141 Catamarca, Argentino Vol6 Nos 1&2 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, nos. 1&amp;2 (spring/summer 1991) 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 La Pachamama - Artful resistance Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Josefa Balderrama Rumaldo Olivar Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title La Pachamama - Artful resistance Item Type Journal Article Author Josefa Balderrama Rumaldo Olivar Volume 6 Issue 1&2 Pages 7 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note An appeal for support from local Indians and their art as a way to preserve a dying culture. Attachment Title La_Pachamama-Artful_Resistance.pdf Attachment URL [No URL] Argentina art Calchaqui La Pachamama https://www.abyayalanews.org/files/original/1720b584fbd935cc45724ce42ddeac90.pdf 70e42421d45e7ac7deead40930189aa5 PDF Text Text courtesy of CONAlE. bilingual education dq>fVtnu:nl. OIL WARS IN THE ECUADORIAN AMAZON! An Interview with Leonardo Viteri (Ecuador) Leonardo Viteri, of the Confederation of Indigenous Nationalities of Ecuador (CONAlE), the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and the Organization of Indigenous People of Pastaza (OPIP) visited the Bay Area last Spring, on a speaking tour of North America. He is a Quichua Indian from the community of Saragura in the Province of Pastaza in Ecuador's Amazon region. Approximately 200.000 Indian people live in this region, with the Quichuas numbering around 90,000. Other groups include the Shuar, Huaorani, Cofanes, Siones and the Secoya. The following is excerpted from an interview between SAUC and Leonardo. SAllC: I understAnd that you come from a large family. Are all the members of your family actively involved in thedt{enseof the rights of indian peoples? 14 SAIIC Newsletter �Yes, we worked first of all to achieve unity in our methods and politics at the level of the family. This alloWEd us to obtain the necessary baclcing and support for our work and also to inVolve the whole family in the cause of indigenous peoples. I do come from a large family ·I have nlne brothers and sisters, and we are all working with different organizations and focusing on distinct areas of work. SAJIC: Whm did you bt:gin to organize yourselves at the ~nal and nationalleoels? In the Amazon region, the Shuar Federation was the first to undertake a broad and significant process of organizing. Thereafter, indigenous peoples like the Quichua, Cofancs, Siones and Secoya, and most recently the Huaoranl, have organized themselves. The Quichua people of Pastaza have been organized since 1978, and we form part of the Organ!· zation of Indigenous Peoples of Pastaza (OP!P). toward work, nutrition and sodal behavior are adopted, all of which diverge totally from the culture oi our people. SAJIC: Whm did the incursion of tl!e pmoleum companies bt:gin in the &:uadorian Amazon? The petroleum problem bega.n for indigenous peoples as far back as 1926. Since that time we have been waging a petroleum war in the Amazon. Confi'onted by our permanent opposition and struggle, the companies have withdrawn on several oocasions, but in 1970 they returned with much greater force. This date marks the beginning of the oil boom in the Amazon, which has been one of the most complicated and conflictive periods of our time, and also one of the most destructive in terms of the region and the cultures of indigenous peoples. SAJIC: Wiry harJe indigenous tmiWries btrm militariud? 1llose who stand i.n opposition to the interests of indigenous peoples are very concenoed by the accelerated p<OCCSS of organizing being carried out by indigenous peoples of the Amazon and SAJJC: Can you describe in throughout Ecuador in general. greater detml what Through the creation of regional CONFENAJE is, and whom it confederations, such as repr~ts? CONFENAIE in the Amazon, CONFENAIE Is a EOJARUNARI in the Sierra, regional, non-governmental and COICE in the coastal region. organization of indigenous we have been able to unite and peoples. It i epieserlls six successfully organize ourselves I'M<~ b7 M. Htt.,... nationalities that live in the uoiiiJTt/q Viteri on his visit to North AI7U!rico. at the national level. CONAlE, Amazon region, specifically the Confederation of Indigenous the Quichua, the Shuar·Achua.r, the Huaorani, the Cofanes, Nationalities of Ecuador, represents the synthesis of all of the Siona, and the Secoya. CONFENAIE was established in the regional organizations. Through CONAlE, we are able the Amazon 11 years ago, and it is the representative to struggle and put forth, as a united front, our proposals to organization of the majority of indigenous peoples of the the Ecuadorian State in order to seriously discuss and find solutions to the problems that have built up as a result of Amazon. 500 years of oppression. The mlUWization of our territories SAJIC: What has btrm tl!e impact o{tl!epdroleum amrpanieson and the persecution of indigenous peoples Is also due to the indigenous peoples? struggle ignited by the indigenous uprising of June of 1990. The policy of repression which the Ecuadorian govemrnent The government's oil policy has provoked the has adopted has caused many problems for us. plunder of 5,200,000 hectares of indigenous territory in the last twenty years, because It has awakened the ambitions of SAJIC: What companies art optrating in tl!e Amazon? outsiders to come in and grab land. Immense areas of land have also been given as ~ns to timber companies, to There are more than 22 oil companies operating in the Ecuadorian Amazon. Fifteen of these are from the agribusiness companies cultivating African palm trees, to tourist companies, and to the armed forc:es. At present, the United States. Texaco, which has been there for almost oil companies are occupying some 3,080,000 hectares. Their twenty years, Is the company that has caused the greatest operations the exploit the entire Amazon region. The ecological and social damage in the region. ARCO, which Is also present and operating in the territory of Pastaza, has presence of the companies also implies cultural changes because at times our people go to work for the companies. militarized Its block in the face of opposition from the nus creates an economic dependency, and also transforms (setwnor@,p. 45) their way of thinking. Other life-styles, other attitudes Vol6 Nos 1&2 15 �just possible way, the interests of indigenous peoples and of Leonardo (continued from p. 15> the society in general. militarized its block in the face of opposition from the indigenous peoples of the zone. SAIIC: 1992 is appi'OtJChing... What dotS the future hold fin' Indian p<Oples and their relationships with the inlemational community? SAIIC: Is the mililtlry guarding the petroleum wells? Yes. At this very moment there are military troops guarding the oil wells, particularly those in ARCO's Block 10 and Occidental Petroleum's Block 15. The Conoco (a division of Dupont) company is also involved with petroleum exploitation in the Yasunl Park, territory which belongs to the Hauorani. SAIIC: Whal is Conoco planning to do in lhe Amazon? Conoco wants to exploit the reserves it has found within the Yasunl Park, which are yielding some 40 thou· sand barrels of oil a day. In order to exploit these reserves the company wants to construct a highway through the park. There is strong opposition to this plan from indigenous peoples, ecological organizations in Ecuador, and the public in general, because it represents a serious threat to the ecological integrity of the Yasunl Park. For this reason conoco has begun a series of maneuvers i.n the area • dividing communities, trying to cause confrontations between indigenous peoples allied with religious organiza· tionsand the military, the colonists, and companies with interests in the region -basically to confuse national and international opinion. At the same time, COnoco has begun to use environmental groups in the US, Ukc the NRDC (Natural Resource Defense Council), or perhaps this group has offered itself to support the interests of Conoco in order to convince indigenous peoples to negotiate the extraction of petroleum in these territories. Arguments being used are: a) it would be impossible to get Conoco out of the fe810n, b) Conoco's proposal for environmental regulation is better than anyone else's, and c) if Conoco leaves, other much . more destructive companies like Braspctro from Braz~l, Will move in. With these kinds of arguments they have tried to pressure Indigenous peoples and elicit their approval for the negotiations. We the indigenous peoples of Ecuador, are concerned by the fact that today, as we approach the SOOth anniversary since the European invasion of America ·the scxalled "discovery of America" ·the governments of the world still have not committed themselves to seriously think through the policies needed in order to oonstruct a harmonious relationship with indigenous peoples. Oppression and exploitation still exist, and governments continue to permit genocide in indigenous territories. Now the process is not so blatant, irs not with rifles and bullets, but with other strategies which kill us culturally and physically • contamination of the rivers, destruction of nature, the looting of territories and natural resources, the imposition of religious and educational systems that are alien to us. Faced with this, we the indigenous peoples of the continent, have a moral a. d historical responsibility to take this date, n the SOOth anniversary, very seriously and to begin discussing future continental alliances. The continental conference held in Quito in)ulyof 1990wasa very important precedent. If we want to keep moving toward the future with common proposals and objectives, it is necessary to con· tinue our work at the continental level. Only in this way, can we create the groundwork and the oonditions necessary for an alliance of indigenous peoples. SAJIC: We understand that CONFENAJE has filed an interna· tiona/ lawsuit against Conoco... Knowing the impact that the construction of highways and the activities of oil companies have indu~, we have found it ncccssary to take action at an International level because our demands and our proposals are not heeded by the national government. We have considered it critical to take this issue to international forums. With the cooperation of the Sierra Oub Legal ~fense Fund, a~ organization of lawyers in San Franosco, we have peti· tioned the OAS (Organization of American States) to intervene and mediate these conflicts. Tile problems between indigenous peoples and the Ecuadorian govern· mcnt are truly very big, and for this reason we believe that the mediation of an international organization like the OAS Is important. In this way we can conduct serious discussions, that will result in solutions that address in the most Vol6 Nos 1&2 45 � 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, nos. 1&amp;2 (spring/summer 1991) 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 Oil Wars in the Ecuadorian Amazon Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Oil Wars in the Ecuadorian Amazon Item Type Journal Article Volume 6 Issue 1&2 Pages 14-15,45 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Many quechua people are being moved so that oil companies can drill. Attachment Title Oil_Wars_In_The_Ecuadorian_Amazon!.pdf Attachment URL [No URL] CONAIE Ecuadoran amazon oil wars https://www.abyayalanews.org/files/original/e1d98cfaf7f5682fbf950b8972d96bcf.pdf 94ff1c437168abba09c67fb2ab739811 PDF Text Text Drawing courtesy ojCONAJE PARAMILITARY ATTACKS ·IN COTOCAXI (Ecuador) A series of attacks on indigenous communities in the state of Cotopaxi began on September 21 sl One indigenous leader was assassinated, and several others were kidnapped and injured. On the 23rd of September, CONAlE (the Confederation of Indigenous Nations of Ecuador) issued a press release denouncing these attacks by paramilitary groups. 11le latest series of events have their origins in a long~tanding conflict over land rights. A decree dating back to 1825 granted five indigenous communi· ties the rights to 15,000 hectares of land. Rights to 300 hectares of this land are being disputed by a group of local landowners, who also have legal property titles. In order to dislocate the indigenous communities from the land in question, the owners have organized armed paramilitary groups to terrorize Indian inhabitants. 11le army has also participated in the campaign of violence, as demonstrated by the recent detention and torture of Jose Maria Cabascango (unrelated to Julio), the human rights secretary of CONAlE. The escalating violence throughout the region, and the persecution and death threats made against Indian communities have made it impossible for the people of these communities to travel freely and safely. On September 21st, at about 2:30 in the afternoon, a teacher by the name of Feliciano Tercero was travelling to the community of Churo Lozan for a meeting on bilingual school programs. He was attacked by a group of approxi· mately 400 armed people, led by the powerful landowner Washington Alban. One Indian man, Virgilio Ganzino, was assassinated. Many others were wounded, and ten people were kidnapped, including Feliciano Tercero. Up until this moment, nothing is known of their fates. Following this confrontation, the paramilitary bands went to the viUages of Chine and Churo Lozan and launched a violent attack on those communities. Community members were beaten and mistreated, houses, possessions and property were destroyed, and animals were stolen. Wrilolo the President of Ecuador, and d.mand: 1. The completo di...olution of armed paraiTI1itary groups in the cauntrysicl.. 2. The d.tonlion and prOS<KU6on, lo the fullest •xtont passlbl., of the ~ responslblt for the allo<ks. Pntsid.nlo Radriga Borja, Palado Nacional, Quito, ECUADOR Teltx: 393·223·75 PREREP ED Please send copies of your lotion lo SAIIC and lo CONAIE at Los Granade» 2553 y Av. 6 d. Diciembre, O..ilo, ECUADOR. 8 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, nos. 1&amp;2 (spring/summer 1991) 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 Paramilitary Attacks in Cotocaxi Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Paramilitary Attacks in Cotocaxi Item Type Journal Article Volume 6 Issue 1,2 Pages 8 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Summer 1991 Language English Abstract Note 400 armed militants attack and kill local Indians. Attachment Title Paramilitary_Attacks_In_Cotocaxi.pdf Attachment URL [No URL] CONAIE Cotocaxi Ecuador paramilitary attack https://www.abyayalanews.org/files/original/41ffe672889148d537f226e0719e59bd.pdf 863aa9ac4148354839220aea3c6d7c22 PDF Text Text SNOW PREVENTS EVICTION BY LUMBER COMPANY Pehuenche Organizing Pays Offill (Chile) The ISO Pehuenche or the Quinqucn Valley (see SAUC Newsletter, VoiS, Nos 3&4, p. 16) lost their 30 year battle for legal title to their lands on July 16th, and then the Chilean President changed the picture again by proposing to tum the valley into a national park. A Chilean court ruled against the Pehuenche and gave the Quinquen Valley, the home or the sac:rcd and endangered araucaria trees, to a lumber company. Nine feet or snow blocked the mountain pass leading to their vaUey, which prevented the police from evicting them. Julio Meli"ir stated, "The police forces can come at any moment and they can arm themselves for war with this community, because we don't want to leave this place, we're going to defend ourselves. U they arm themselves, not only Indians will die, police are going to die too.'"' That was before an unprecedented tum or events which took place in August. President Patricio Aylwin or Chile sent a biD to Congress proposing that the Quinqucn Valley be turned into a national park- overriding the court decision and the claims or the lumber company and allowing the Pehucnche to stay. It is widely believed that the measure will pass in the Chilean Congress. The Pehucnchc say that the bill is a landmark for Indian rights in Chile. For leaders like Jo~ Melit\ir, years or struggle have borne fruit. When the issue came to a head recently, Meli"ir made frequent trips to the Chilean Capital or Santiago to lobby politicians and get press coverage. He states, '1n times past, our ancestors fought with physical rorre, but now, you have to fight in another way. You have to fight with paper, because now we know the language or the white man, and we know how to write, and we can write le«ers, and whatever else we have to do.'' He goes on to say that the bill constitutes a precedent. As many as 60 other land claims may eventually be presented to the government by representatives or the 600 thousand Indians in Chile. "This is just the beginning. U we solve the problem or Quinqucn, I think we are going to begin to find a solution to 4 SAIIC Newsletter �other problems, in the same way. And that's what is important for our people." He remains cautious, waiting for the national park to be officially sanctioned by Congress. "Quinquen is a symbol of the struggle of the Indians, of our people. So that's what we're struggling for. I can only hope that Oillean society would realize once and for all, that the authorities, who have always discriminated against us, would realize that this must not happen again... Pleose write today to encourage President Aylwin k.. continue pushing for this important legis lotion President Patricio Aylwin President of Chile Polocio de lo Monedo Sontiogo, CHILE Phone: 56-2· 714· 103 or 56·2·717·054 810-810 DAMS THREATEN PEHUENCHE (Chile) 1he mountainous river basin of the Bio-Bio is the ancestral land of the Pehuenche Indians. Their right to cultural and economic survival is now being seriously threatened by the proposal of Oille'selectric company, ENDESA, to build a series of six dams on the Bio-Bio. Approval for the first of the dams has already been obtained, but full-scale construction has been delayed pending a decision by the International Finance Corporation (the private sector wing of the World Bank) on whether to provide 25% of the Pangue Dam's funding. Chilean and international environmental and indigenous organizations have sounded a warning that the social and ecological costs of the project far outweigh any potential benefits. Perhaps the greatest indictment of the project is the fact that the Pehuenche, whose subsistence is directly tied to the river and its banks, have been almost entirely left out of the planning, assessment and decision-making process. At the eleventh hour, they have been told that their future is in perilous danger. If approved, the IFC loan will be the beginning of the end for the 5,000 Pehuenche inhabiting the region. Part of the Mapuche indigenous society that once inhabited much of southern Chile and Argentina, the Pehuenche are still living traditionally. 1he subsistence activities of the Pehuenche are carried out along the banks of the river and its tributaries where they live, cultivate, raise livestock, and celebrate their religious ceremonies. 1he proposed Pangue darn would have multiple "The flood.i ng, which is projected to be 14 kilometers in length, would directly result in the relocation of 600 indig· enouspeoples and 300 non-native Oillean peasants. Roadbuilding and excavation for construction materials would displace another 400 Pehuenches. Three of the six proposed dams would irreversibly destroy over one-half of Pehuenche territory. It's estimated that the flooding of the scarce flat and arable fields on the banks of the river will do away with almost all of the subsistence agriculture practiced in the region. 1he construction of roads and other structures is already having major effects on the physical landscape, and is causing culture shock in this formerly isolated region. Major tourist development of the reservoirs created by the hydroscheme is likely. Around the world, this type of development has been accompanied by environmental contamination and degradation, the loss of land ownership by poor and indigenous people, and dramatic changes in local subsistence economies. Already there is evidence that local landowners are using bribery and corruption to take advantage of the need to prove legal title to the land and claim traditional indigenous lands as their own. Human and cultural rights are guaranteed by international laws by which the new government in Chile portends to abide. The social and economic co~dl of the United Nations has prepared a Universal Declaration on Indigenous Rights which affirms the collective right of indigenous peoples to exist without being forced to assimilate, the right to their traditional property and lands, the right to indemnization, and protection against discrimination. 1he International Labor Organization has issued a similar document, signed by many heads of state including Chile's President Aylwin, manifesting their intention to 1espect the rights of indigenous peoples. Moreover, Chile's proposed new indigenous legislation reaffirms the right of Native people to maintain their ethnic identity, cultural customs, and the right to live on their ancestral land. In compliance with the most fundamental human rights principles, the government of President Aylwin and the IFC must reject any project which could adversely affect the traditional way of life of the Pehuenche and Mapuche people. Because ENDESA is privatized and the Pangue Dam project has already been approved, there are limited avenues for Oillean organizations to apply domestic pressure. Still, they are hopeful that coordinated international pressure applied to the World Bank, ENDESA and President Aylwin, will give them leverage to convince the government to re-evaluate the project. Please toke action todaylll Write to the World Bank, encouraging them not to fund the Pangue Dam project: BarberConable, World Bank, 1818 H Street NW Washington, DC 20433, Fox: 202·477·6391 direct and indirect consequences for the Pehuenche people. Vol6 Nos 1&2 5 � 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, nos. 1&amp;2 (spring/summer 1991) 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 Snow Prevents Eviction by Lumber Company: Pehuenche Organizing Pays Off!!! Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Snow Prevents Eviction by Lumber Company: Pehuenche Organizing Pays Off!!! Item Type Journal Article Volume 6 Issue 1,2 Pages 4-5 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Snow prevents Indian land from being seized long enough for the land to become a national park. Attachment Title Snow_Prevents_Eviction_By_Lumber_Company.pdf Attachment URL [No URL] Aylwin Patricio Chile penhuenche quinquen valley