1 12 46 https://www.abyayalanews.org/files/original/1f98971c041129de869b0d074ae2eef8.pdf 44a2446fac7c189be286b2337f23eb53 PDF Text Text 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 � 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 Silent Strategy: "The Clothes that We Wear" Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Daniel Eduardo Matul Morales 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 Silent Strategy: "The Clothes that We Wear" Item Type Journal Article Author Daniel Eduardo Matul Morales Volume 6 Issue 1,2 Pages 30-31 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 The Importance of Native Clothing and Patterns Attachment Title A_Silent_Strategy_The_Clothes_That_We_Wear.pdf Attachment URL [No URL] art clothing Guatemala Maya https://www.abyayalanews.org/files/original/675fceb45da9c49b5a0f7e42da5ce7d7.pdf 2b91061d87da45daff8c15982fd647b5 PDF Text Text 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 � 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 Sumo Leaders Denounce Timber Concessions Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Ernesto Almendares Ronas Dolores 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 Sumo Leaders Denounce Timber Concessions Item Type Journal Article Author Ernesto Almendares Ronas Dolores Volume 6 Issue 1,2 Pages 28 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 Letter from Sumo leaders to Conservation International. Attachment Title abyayala_v06n01_02_p028.pdf Attachment URL [No URL] Nicaragua Sumo 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/81fc68a3dc5fffb6d437025f38547f0c.pdf 7647e0e0551d6b7a6199a55b5fe29b47 PDF Text Text 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 � 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 Suicides Plague the Guarani-Kaiowa Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Ken Silverstein 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 Suicides Plague the Guarani-Kaiowa Item Type Journal Article Author Ken Silverstein Volume 6 Issue 1,2 Pages 24 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 Suicide rates climb in Indian communities. Attachment Title abyayala_v06n01_02_p024.pdf Attachment URL [No URL] Brazil Guarani Kaiowa suicide https://www.abyayalanews.org/files/original/aa725b1f0134b2411cba906d9ee4de7a.pdf 86659d7631469a12e3958e7b07bba8fd PDF Text Text ·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 �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 "We Need to Survive!": A Message from Davi Kopenawa Yanomami Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Yanomami, David Kopenawa 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 "We Need to Survive!": A Message from Davi Kopenawa Yanomami Item Type Journal Article Author Yanomami, David Kopenawa Volume 6 Issue 1,2 Pages 20-21, 44 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 An excerpt from a speech given by David Kopenawa Yanomami. Attachment Title We_Need_To_Survive.pdf Attachment URL [No URL] Brazil Collor de Mello Fernando FUNAI Yanomami David Kopenawa https://www.abyayalanews.org/files/original/bad7c6544b5bb57956a92d3570172c23.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 El Salvador Demand Respect for Human Rights and 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 Indigenous Women of El Salvador Demand Respect for Human Rights and Mother Earth Item Type Journal Article Volume 6 Issue 1,2 Pages 41 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 excerpt from a letter written adressing problems faced by the indigenous peoples Attachment Title abyayala_v06n01_02_p041.pdf Attachment URL [No URL] El Salvador Women https://www.abyayalanews.org/files/original/ed63775b5fd8da9abe081a4db6cc6c39.pdf c6e48b179b1b98989388e9e4b76ededb PDF Text Text 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 � 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 First South and Central American Women's Gathering Held in Lima 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 First South and Central American Women's Gathering Held in Lima Item Type Journal Article Volume 6 Issue 1,2 Pages 38-39 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 gathering of Indigenous women held in Lima Attachment Title First_South_And_Central_American_Indian_Women's_Gathering_Held_In_Lima.pdf Attachment URL [No URL] Indigenous women Peru https://www.abyayalanews.org/files/original/1c67480596b781a5d3dbc01cf1ee94b3.pdf 7e8bb732660a768c193057373ffb3cad PDF Text Text 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 $$$ FOR GENETIC SURVIVAL??? A group of prominent North American scientists, part of the Human Genome Organization (HUGO), has set up a committee to study a plan to collect genetic material from 100 endangered peoples, induding the Yanomami of Brazil. They estimate it will cost $10 million to $2() million over the next Ave to ten years. They say that the effort should start immediately, because Hin another 10 years, it may be too late for tribes like the Yanomami, who are dying in large numbers from disease and environmental damage caused by gold mining In the Amazon forests. H We at SATIC feel that there is much more to be learned from Jiving indigenous peoples than can ever be learned from genetic samples. These enormous Anandal and academic resources should be used to assist the survival of indigenous peoples and their environments. Vol6 Nos 1&2 37 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Millions of $$$ for Genetic Survival 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 Millions of $$$ for Genetic Survival Item Type Journal Article Volume 6 Issue 1,2 Pages 37 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 The Human Genome Project wants to collect samples from the Yanomami. Attachment Title abyayala_v06n01_02_p037.pdf Attachment URL [No URL] Brazil Human Genome Project Yanomami https://www.abyayalanews.org/files/original/c03d73f8012c66abd184a5a2774f4b4f.pdf 7e8bb732660a768c193057373ffb3cad PDF Text Text 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 � 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 Native Pacific Islander Women Writing an Anthology 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 Native Pacific Islander Women Writing an Anthology Item Type Journal Article Volume 6 Issue 1,2 Pages 37 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 Pacific Islanders are writing an ANthology Attachment Title abyayala_v06n01_02_p037.pdf Attachment URL [No URL] Pacific Islander Women https://www.abyayalanews.org/files/original/5f841f6645ec63267f859b50c27f8ae0.pdf c7181567d650614ef2215f6d7ddfbda0 PDF Text Text 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 � 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 Apache Demand Halt to Telescope Project 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 Apache Demand Halt to Telescope Project Item Type Journal Article Volume 6 Issue 1,2 Pages 36-37 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 Apache leaders plea to stop destruction of sacred places. Attachment Title Apache_Demand_Halt_To_Telescope_Project.pdf Attachment URL [No URL] Apache land rights https://www.abyayalanews.org/files/original/aa3bb3e3549eace0c5d7bab4d0f3e96c.pdf 0f9e22edb48a208be9e9cefed2f8b660 PDF Text Text 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 � 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 Tarahumara Demand Respect for Their Agrarian Rights Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Heraldo de Chihuahua 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 Tarahumara Demand Respect for Their Agrarian Rights Item Type Journal Article Contributor Heraldo de Chihuahua Volume 6 Issue 1,2 Pages 35 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 Scandal of land rights and the Tarahumara. Attachment Title abyayala_v06n01_02_p035.pdf Attachment URL [No URL] land rights Mexico Tarahumara https://www.abyayalanews.org/files/original/b87558858e1d6dbe35f0a4908adf8a78.pdf 1392f6fd86b9f1d42c4b1c8f38986440 PDF Text Text 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 � 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 Traditional O'Odham of Mexico Demand Recognition 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 Traditional O'Odham of Mexico Demand Recognition Item Type Journal Article Volume 6 Issue 1,2 Pages 34 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 The O'Odham demand recognition. Attachment Title abyayala_v06n01_02_p034.pdf Attachment URL [No URL] Mexico O'Odham