1 12 26 https://www.abyayalanews.org/files/original/30d7ff445247273952da167ef00ee05d d4057748d7773b09eb2a4fe074cbb514 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. 10, no. 3 (30).pdf PDF Text Text S DETERMINATION recent ruling by the Constitutional Court of Colombia that the government must "consult" with the U'wa Indigenous people regarding oil activities in their territory may be a move to undermine Indigenous rights in that country The U'wa, under threat of an oil concession to Occidental de Colombia, an affiliate of Occidental Petroleum of Bakersfield, CA, have threatened to commit collective suicide if the company is allowed to exploit oil in their territory Fiercely opposed to the Colombian governments' agreement to allow Occidental to explore in their territory, the U'wa claim that they would rather die than live with the inevitable desecration of their sacred ancestral land which would accompany the oil extracting project. U'wa leaders say that they have "talked about collective suicide" and that their spiritual leaders, the Werhayas, will decide how they will make the sacrifice. In the late 17th century an entire community of U'wa committed mass suicide by jumping off of a cliff when a group of Spanish missionaries and tax collectors threatened to take over their village. Today the U'wa people call this spot "the Cliff of Glory" On October 22, 1997, SAIIC sent out an urgent action to infonn the international community that the U'wa Indigenous people in Colombia were threatening to commit collective suicide if the Occidental Oil Company went through with its plans to do seismic testing and exploit oil in the Samore Block, a concession it had acquired from the state oil company Ecopetrol in 1992. For Occidental to obtain the necessary environmental permit to begin its seismic studies it was required by law to discuss the potential impact the project could have on the Indigenous communities in the region. By February 1995 Occidental was granted its license after having met with representatives from Ecopetrol, the Colombian goverpment, and U'wa communities. A government human rights 30 A N D TERRITORY i E l F i I i organization called The People's away with the environmental license preDefender's sued the Environment viously required for seismic exploration. Ministry on grounds that they disregard- However a September court ruling called ed the U'wa's position on the issue. The into question the legality of that action. Environment Ministry and Occidental The suit and recent court ruling have argued that there was no legislation that brought to light the profound conflict of required the U'wa's approval of the pro- interest between indigenous peoples in ject before its implementation. The final Colombia and that of the nations' largest ruling decided that while a 30-day con- source of foreign revenue, oil exportation. sultation period is mandatory, the gov- Occidental has released the information ernment reserves the right to make the that the oil field on which the U'wa live could be one of the largest in the hemiultimate decision. The 5-4 ruling on February 2, 1997, sphere, holding between 1 and 2.5 billion deemed that the Colombian government barrels of oil. The Colombian government would get 80 percent of has 30-days to consult with the the profits from the exploitaU'wa, after which time the govtion. ernment apparently retains the The U'wa, who number right to decide whether or not roughly 8,000, are well aware the oil exploration and eventual of the ambiguous court ruling, exploitation will continue. NEGOTIATE." Although the court decided in and have sent out a letter to the international public favor of Indigenous participation in the decision making expressing their dismay that "those gentlemen judges [of process, ONIC, the Indigenous the Constitutional Court] have Organization of Colombia, has not been able to defend our TEGRIA stated that "[Indigenous peoples] gain nothing with the fundamental rights: to the integrity of our territory, to our guarantee of the right to be consulted if the government has no obliga- culture, and, in general, our life. Rights tion to respect the results of the consulta- which, besides being recognized by the tion." constitution and both national and interThe court ruling apparently under- national norms presently in force, are mines the historic Decree 1397, which ancestral rights. " "What is sacred we don't negotiate," was established in August 1996 after a long Indigenous protest in Bogota by the said Ebaristo Tegria in an interview with 82 native communities in Colombia (see the Associated Press. The U'wa believe oil Abya Yala News 10:2 Summer 1996). is the blood of Mother Earth and that its Decree 1397 calls for mandatory consul- exploitation will lead to the destruction of tation with Indigenous peoples and their their culture. "We have already made organizations (Mesa de Concertaci6n) known our thoughts about this project to before starting any project in their com- bleed Mother Earth, " states their letter. munities. It requires that eight ministries, "For us Mother Earth is sacred, is not for three Indigenous organizations and violation, exploitation, nor negotiation; it politicians as well as three other official is to be cared for, to be conserved. For bodies be in attendance during the dis- these reasons we cannot permit oil explocussions surrounding any future develop- ration on our traditional territory." "'9 ment, including oil exploration projects. Mining and Oil interests disputed the Information from ONIC and the Amazon decree, claiming that it made the licens- Coalition. Pleas.:: send letters to President ing process far too difficult for foreign investors. In response to these com- Emesto Samper callingfor the respect of plaints, the Colombian government did Indigenous rights to their ancestral territory. Abya Ya\a News � 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. 10, No. 3 (Summer 1997) 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 Ambiguous Ruling in Colombia: U'wa Struggle to Stop Oil Concession Continues Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Ambiguous Ruling in Colombia: U'wa Struggle to Stop Oil Concession Continues Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (30).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note The U'wa have been told by the Colombian government that the they must be consulted regarding oil concession on their land, a statement that may be void of meaning. Pages 30 https://www.abyayalanews.org/files/original/f4f893810b3bf0a56cfbf16e062dfa34 1b3aa1f2e2e1bc2ca4cd427736383f54 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. 10, no. 3 (34).pdf PDF Text Text ENVIRONMENT he situation concerning the Sumo of Awastingni of the Atlantic coast of Nicaragua in the Autonomous region of the North Atlantic (RAAN) is becoming increasingly difficult under the government of Dr. Arnoldo Aleman, the current president of the republic. Aleman's administration has been unwilling to continue discussions regarding the management of natural resources and the rights of Indigenous communities in the coastal region of Nicaragua. It was the previous administration of Dona Violeta Chamorro that granted a land concession to lumber dealers which affected the Sumo's territory In March of 1996 the government of Dona Violeta Chamorro promised a concession to the timber company SOLCARSA, a subsidiary of the Korean company Kum Kyung, which granted the company a 30year contract to explore and exploit the 63,000 hectares of tropical rain forest in the territory of the Sumo community of Awastingni. This concession was made without consulting the Sumo community. For the Sumos, this concession signifies a grave threat to the security and survival of the 364 families who live in this region and have traditionally fished, hunted, cultivated and buried their dead on these lands. International pressure from financial institutions impelled the government of Violeta Chamorro to start privatizing state industries and to undertake development projects on a grand scale in order to attract foreign investment. The government alleged that, according to the Civil Code, the lands were not titled to private individuals but belonged to the government and could therefore be given in concessions. With this justification the government handed over great tracts of national land to transnational corporations like SOLCA~SA. This policy contraflllll"'"""'!ll'-,... diets the Law of Autonomy of the Atlantic Coast as well as the measures concerning traditional lands which were won in 1985. In September 1996, the Sumos presented a petition to the court of appeals in Managua against the Ministry of Natural Resources (MARENA) in an attempt to THAT, halt the concession. When their ACCORDING TO THE appeal was rejectCIVIL CODE, THE ed, the community took their NOT LANDS case to the TITLED TO Supreme Court. It in turn disINDIVIDUALS carded their TO THE case, claiming that the appeal was submitted 30 days after the BE GIVEN IN signing of the concession- in CONCESSIONS." other words, they acted too late. The Sumos considers these actions by the government to be in violation of international norms, the Constitution of the republic and the statute of the Autonomous government of the Atlantic Coast region. They have filed a petition of protest before the Inter American Commission on Human Rights (IACHR) and the Organization of American States (OAS). These organizations accused the Nicaraguan government of not complying with its obligation to guarantee the demarcation of the communal lands of Awastingni and of the other Indigenous communities of the Atlantic Coast. Particularly frustrating is the fact that the national government continues to make consequential decisions regarding the national resources of the Atlantic Coast region in complete disregard of the statutes of the Autonomous Government of the Atlantic Coast, which has been awaiting ratification in the national congress since 1990. As a result of the meetings with the lACHR and the OAS, delegates from the Nicaraguan government and representatives from the Sumo and Miskitu communities formed a task force under the Dona Violeta administration to further study the issue. However, under the new administration of Dr. Arnoldo Aleman, new conflicts are surfacing. Delegates of the new government are accusing Sumo leaders of being separatists. It is evident that the new government has little desire to continue with the task force discussions. Meanwhile the Sumos continue to suffer from the repercussions of the mining exploitation project that operated on their lands from 1930 through the 1980s. They bitterly recount their personal experiences of the destruction of their environment, their rainforests and their entire way of life. They are demanding that this time their rights as an autonomous community be respected. For many years the rivers in their territory have been severely contaminated. The consequences of this contamination are evident: high infant mortality rates, chronic diarrhea, open sores on their skin and a host of other illnesses and infections. The Sumos demand respect for their community and improvements in their roads, their schools, their public health facilities and the care of their fragile forests. One of their highest priorities is ensuring the reforestation of their land. For the Sumos, the only alternative for the survival of their communities is the demarcation of their communal lands. In this way they can legally keep out forces like the Korean company Kum Kyung which continue to seek access to their lands and resources. ~ --~·--- 34 Abya Yala News � 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. 10, No. 3 (Summer 1997) 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 Awastingni Sumo Defend Autonomy of Coast Against Government: Effort is to stop Asian logging giants from further destroying Indigenous lands on the coast of Nicaragua Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Awastingni Sumo Defend Autonomy of Coast Against Government: Effort is to stop Asian logging giants from further destroying Indigenous lands on the coast of Nicaragua Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (34).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note The Sumo have appealed to the Nicaraguan government to prevent Korean logging activities on their land. This has not proved fruitful, which may lead the Sumo to seek demarcation. Pages 34 https://www.abyayalanews.org/files/original/b275905f5f24284c339a9287356fe3bf 1e10dab52d9ae1498007304a0fdba3c6 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. 10, no. 3 (10-11, 31).pdf PDF Text Text I N D I A N C I T Y il: i While we were doing the research for this issue, one of our colleages informed us that Paulo Pankararu, the first Indigenous laywer in Brazil and currently on the staff of the lnstituto Socioambiental, was on the West Coast. SAI/C took the opportunity, along with the Rainforest Action Network, to invite Paulo to the Bay Area for an event and an interview Paulo has worked to defend Indigenous rights in Brazil and was interviewed for an article in Veja magazine on the topic of Indigenous migration to the cities in Brazil. In what follows, SAIIC discusses the article with Paulo. (SAIIC) What is the principal cause of Indigenous migration to the cities of Brazil, and what is the relation between this phenomenon and the conditions inside the Indigenous reserves? he problem of migration is linked to the conditions within the Indigenous areas. Many Indigenous peoples are heading towards urban centers to find new ways life, to find work, anything to make possible the survival of their families. This is what is evident today in Brazil. Nevertheless, iflndigenous areas were demarcated, and if alternative development projects within the areas received support, this migration would be reduced to the point of being insignificant. f!l!l"'""''ll"'"""llll. 10 Does migration have to do with the increase in the Indigenous population in Brazil? Happily, the Indigenous population in Brazil has been increasing in the last few years, but this doesn't constitute a problem for Indigenous peoples. The reality, I think, is that the Indigenous population could grow much more, because before the colonization-in the 1500s-we were about 5 million Indians. Today in Brazil, there are approximately 300,000 Indians. So, the question of the increase in Indigenous population is not a problem. Still, upon analysis, things are changing: Indigenous peoples are gaining back lands, and are becoming more organized. This is due to the work of Brazilian NGOs, Indigenous organizations, and to the alliances with international NGOs. So this is a solution for [the problem]. The Veja article states that migration to the cities is an attempt to flee from the misery of the Indigenous reserves. In the reserves, the life expectancy often fails to surpass 46 years. Yet, a domminent idea, indeed the basis of the campaign of support: to title Indigenous lands, is that Indigenous peoples can live better lives in their territories, on their lands. What are your thoughts on this matter? The Veja article exposes a very real situation in Brazil. This is linked to my first response. Due to the new and bigger perspectives within the Indigenous areas, many Indians are going to cities. Within the areas, there exists a host of pressures, like land invasions, and a situation of corruption at many levels. It's not that life in the Indigenous area is not "better" than life in the city Problems exist that are linked to the question of land, and this problem is generating migration. Now, it is difficult to really evaluate what would be the advantages of staying in the village or of finding a solution in the city This is a very difficult question to answer because we are dealing with extremes; when you deal with extremes, it's not possible to really compare, what would be better, what would be less harmful. The Veja article also says that the Indigenous peoples living in Brazil's cities constitute the second biggest "tribe" of the country, behind only the Guarani, who number 35,000. This statement creates the image that urbanized Indians in Brazil are unified, or have social unity in the city. Is this accurate, or, a.re they not uniting as Indigenous peoples in the city? There are various Indigenous organizations working in the cities, but this Continue on page 11 Abya Yala News �I doesn't mean that there is a "national organization of urban Indians," just like there isn't a "national organization of reserve Indians." This is an impossibility in Brazil because these are differentiated peoples, geographically, linguistically, etc. concept of Indigenous culture with respect to space and Indigenous areas because this back and forth movement exists. Our ancestors already communicated with other Indigenous areas, and exchanged experiences. In regards to this pattern of But the question is also that, in migrat- Indigenous peoples and cities, I did not ing to the cities, despite cultural differ- do the [Veja] article knowing the cultural ences, their problems become very reality proper to Indigenous communisimilar. ties, but I did it to expose an existing Yes. What is most common is that social problem. I do not think that people find family, "Indigenous or relatives, in the ~ peoples should city There's contiGl in any way be nuity, almost an ~ "restricted" to extension of the ~ the Indigenous reserve community, §- areas, because within the city But ~ it is possible to this doesn't go as far have this interas to reflect a spirit c h a n g e of national organibetween city zation, if anything and Indigenous when because, area, and to Indigenous people work out propgo to the cities, they er cultural often do it only on a mechanisms. provisional basis. So, the quesThey do not aspire tion becomes to remain within one of resolving the city So, in this the land probcontext, one can lems of speak of the culturIndigenous al side of migration, peoples, and to and arrive at the work for alterthought that we are Paulo Pankarau during an interview with native and susSAIIC not dealing with tainable devel"migration to the opment for the city," but more realistically a search for communities. Then, the "problem" would means to support oneself as an "Indian," be resolved. to provide continuity to one's culture, maintaining contact with one's relatives, Do the major organizations of the and returning to the reserves, and return- Indigenous movement in Brazil like ing again. Indigenous cultures permit this CAPOIB, COIAB, and CIR, work with movement of going and coming back. the urbanized "sector," if one can speak of such a thing, and do they conDoes there exist a generation of sider this as an important cause to Indigenous peoples born in the city? If defend? so, their reality must be completely There is a connection, but today in different. Brazil the strongest goal is to defend Yes, this exists. It is a very different Indigenous lands so that Indigenous peoreality from the person born and raised ples can live in their own territories. inside an Indigenous area. But there is no doubt that the person who lived in the Do distinct organizations exist to Indigenous reserve 30 years ago also had assist Indigenous migrants in the a very different reality from the person cities? who lives there today So, for all those livThere are associations. For example, ing in Indigenous areas, there are differ- my people have an association in Sao Paulo, Brazil's largest city This association ences across time. So, we cannot work .with this closed exists so as to prevent conditions of mis- N D I A N C I T Y ery for our people in the city. But, its principal objective remains to advocate for a solution to the land problems of evictions so that these people may eventually return to the areas. Is it possible, in regards to Indigenous migration to the cities, to speak of positive effects or results, or is it only a negative experience leading to poverty, exploitation, marginalization? If we analyze migration to the cities as a strategy for survival, then it is possible to say that it has a positive result. For people who go to the city to show their culture, make contacts with institutions, to show the Indigenous reality, it is productive, but it is another level of relations that is at work. The ideal is that there exist relations based on respect between Indigenous and non-Indigenous peoples. If these respectful relations existed, Indigenous peoples could more freely visit the cities and also receive their friends in the Indigenous areas. What about for those people who remain in the Indigenous areas? Is it beneficial for them to have relatives or family in the urban context? Does it make their political work easier, for example, to have relatives in the city? Yes, alliances with people in the city are very important. They are necessary, considering our objective to have a more pluralistic society in Brazil. It's important to establish these alliances, with universities, with NGOs, with environmental organizations. These alliances exist, but much more for rural laborers. The sector that supports Indigenous peoples is also composed of organizations of urban laborers. This is the idea behind the unification of forces to reinforce the organizations. Do labor organizations and their partisan politics and various ideologies have any influence on the Indigenous movement? No, they have no influence on the Indigenous organizations, but the political support of a wide base of organizations is important. For example, when Decree 1775 was instituted, with all the problems it implied for Indigenous areas, many organizations came out against it. In this way they supported Indigenous peoples, but this doesn't translate into this movement's having any influence on Continue on page 11 ·~------· Vol. 10 No.3 11 �S E L F DETERMINATION A N D TERRITORY Continued from page 11 'Wa chief Roberto Cobaria and his companion Edgar Mendez came in early May for a two week U.S tour to try to garner support from environmental organizations and human rights workers in their fight to protect ances, Chief Cobaria made clear the U'Wa belief that if there is no blood (oil) there is no light and there is no life. Petroleum is a part of the U'Wa's environment as much as the forests and rivers and animals are, and cannot be removed from its habitat without disrupting the precious the Indigenous way of thinking. They are different. Now, it is clear that the work of Indigenous peoples in the city, creating alliances, this is completely different from the problem of migration. Migration is not a method of establishing alliances. Migration is a reaction to a set of problems, like lack of land and unsustainable conditions in the Indigenous areas, which force people to head for the cities. This doesn't constitute a beneficial solution for the communities in the Indigenous areas. Do Indigenous organizations aspire to a high level of autonomy, with a proper education, control over the territories, and self-rule in the respective areas? The idea is that the government exercise greater respect towards the traditional organizations of Indigenous peoples. We are not seeking a very formal system of representation of Indigenous peoples, but simply that our traditional organizations and our customs be granted respect. Roberto Cobaria, chief of the U'Wa people. their territory from oil exploitation. They met with Occidental in Los THE Angles and gave press conferences IS and presentations in Washington D. C and San Francisco. The U'Wa are determined to continue their protest of Oxy and are standing firm in their refusal to WORLD. allow any portion of their land to be bought or sold or contaminated in any way: IS For the U'Wa, petroleum is the blood of the Mother Earth and is crucial for maintaining the delicate balance of the world. In his numerous Bay Area appear------------------ Vol. 10 No.3 equilibrium which the U'Wa work to maintain and protect. In an interview at the South and Meso American Indian Rights Center, Roberto explained how petroleum was here on earth before there was anything, before the world was created. The Occidental corporation refuses to respect this belief and has offered more royalties to the community in hopes of gaining access to the oil-rich region. The U'Wa asked Oxy who gave them the authority to buy, sell or exploit that which they do not own. In a press conference at Rainforest Action Network, San Francisco, Chief Roberto Cobaria said that to negotiate this matter [we] are contaminating ourselves. The U'wa are continuing to fight for their right to protect and preserve the integrity of their land and culture. They feel that any exploration on their ancestral territory will gravely disrupt their culture and traditions as well as the land that has sustained them for centuries.~ Are you seeking the right to administer the territories? Indigenous areas in Brazil are destined for the usufruct of Indigenous peoples. They are the property of the state, and Indigenous peoples hold usufruct rights over them. This is a very complex issue in Brazil, because when people speak of "self-determination," various sectors interpret this as proof that Indians want to disassociate with the state and establish a type of sovereignty, and this in turn ends up jeopardizing our relations with the larger society: Therefore, in today's Brazil, we are speaking more about respect towards Indigenous cultures and customs and decision-making rights for Indigenous peoples regarding their territories. We make it very clear that we do not have the intention of creating a new state, and enter into conflict with national sovereignty: We want to support our systems of culture and traditions, and receive the respect of the state and of the larger society:~ - - - - - - - - - - - 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. 10, No. 3 (Summer 1997) 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 Brazil: Migrating Between Extremes, Interview with Paulo Pankararu Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Brazil: Migrating Between Extremes, Interview with Paulo Pankararu Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (10-11, 31).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Paulo Pankararu talks about the causes of indigenous migration to Brazilian cities and the positives and negatives of this movement. Pages 10-11, 31 https://www.abyayalanews.org/files/original/b75fdbdec1aeeaef049ae3f7545542dc 0987d60fc469095b80ff566c27c75c6b 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. 10, no. 3 (2).pdf PDF Text Text ONTENTS Editorial .................................3 Abya Yala News Editors: SAIIC Board of Directors Journal Coordination & Layout: Gilles Combrisson & Edgar Ayala Copy Editors: SAIIC Staff SAIIC Staff Director: Amalia Dixon Administrative Coordinator: David Rothschild Journal Coordinator: Gilles Combrisson Radio Program Coordinator: Laura Soriano Morales In Brief ..................................4-5 SAIIC Interns Gerard Schulting Paulus Bouma Eric Bergman Jess Falkenhagen Shoshana Spector Indian City Migration and Identity in Quito .................6 Brazil: Migrating Between Extremes ........ 10 Reflections on a Modern Reality in Chile ........ 12 The Chicha in Lima ............. 14 Unseen and Forgotten in Mexico City ........... 17 To Be Urban and Indian in Venezuela ...........20 Self Determination and Territory The Return of the Panara .....................22 Mexico's Hired Guns ........... 26 U'Wa Struggle Continues in Colombia ...........30 Daughters of Abya Yala Learning From Grandma Lupe .................32 Subscriptions: Abya Yala News (ISSN I071-3182) is published quarterly in English and Spanish. It is available for an annual US$25 personal membership, US$15 low-income subscription, US$25 for Indigenous/social justice non-profits, US$40 institutions. For Canada and Mexico add US$5, for all other international memberships, add US$1 0. Your donations help us send the journal free in Spanish to Indigenous organizations in the South. We welcome submissions of articles, letters, photographs and t-elevant information. Letters and articles may be edited for length. If you have access to a computer; please send your article on paper and on an Mac-compatible 3 I/2 inch disk. Send all correspondence to: SAIIC P.O. Box 28703 Oakland, CA 94604, USA Phone: (51 0) 834-4263 Fax: (51 0) 834-4264 e-mail: saiic@igc.apc.org We would like to thank the following individuals and organizations for their generous assistance to Abya Yala News: Billy R.Trice Jr, Alison Hammond, Stefano Varese, Glenn Switkes, Marcia Campos, Adriana Ball en. Special thanks to Vickie Ward and Judith Stronach, Amstrong Wiggins. Organizations: Survival International, CHIRAPAQ, DoCip (Switzerland), Rainforest Action Network (USA), Center for Mapuche Documentation & Study, I<PFA, FIPI, Mexico. Environment Awastingi Sumo Defend Autonomi SAIIC Board of Directors Wara Alderete (Calchaqui-Argentina) Alejandro Amaru Argumedo (Quechua-Peru) Nilo Cayuqueo (Mapuche-Argentina) Mariana Chuqu(n (Quichua-Ecuador) Guillermo Delgado (Quechua-Bolivia) Carlos Maibeth (Miskito-Nicaragua) Gina Pacaldo (San Carlos Apache-Chicana) Laura Soriano Morales (Mixteca-Zapoteca-Mexico) Marcos Yoc (Maya-l<aqchikei-Guatemala) ....... 34 Publications: NAORP (UC Davis, USA), Presencia Literaria (Bolivia), Revista Ceacatl (Mexico), NACLA (USA), Hoy (La Paz), La Jornada (Mexico). El Salvador: No End in Sight to the Abuses ....... 35 Thanks to the following foundations for their generous support: John D. and Catherine T. MacArthur Foundation, Public Welfare Foundation, Judith Stronach Fund of the Vanguard Public Foundation, Foundation for Deep Ecology, Funding Exchange. Corrections: *Abya Yala The Volume 10 Number 2 cover photo was creditted to Aguirre/Switkes. It should have been credited to Maya Miller. Also, the source material for "Wichf: Fighting for Survival in Argentina" should have been listed as Survival for Tribal Peoples, 11-15 Emerald Street. London WC 1N 3QL, United Kingdom; Phone:0171-242-1441; Fax 0171-242-1771; Email: survival@gn.apc.org is the Kuna word for Continent of Life which includes all of the Americas. Indexed: Alternative Press Index, Echnic News Watch. SAIIC is located at 1714 Franklin Street, Jrd Floor, Oakland, CA, 94612. Please send all correspondence to the P.O. Box address above. S< lti &C � 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. 10, No. 3 (Summer 1997) 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 Contents Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Content Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (2).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Table of Contents Pages 2 https://www.abyayalanews.org/files/original/59aafc35ee4bfe12edf97b23a3c6a454 d41261384fff462398b0e14711d65a30 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. 10, no. 3 (5).pdf PDF Text Text armed security guards and the police just like the people of Nieuw Koffiekamp. They are also afraid that Brazilian gold diggers will invade their land when they discover that Golden Star is working there and that their environment will be destroyed by the garimpeiros or the company The people say that Golden Star has already polluted the water where they were working and they have seen desert where forests used to stand in Brazil and they do not want this to happen to their land. The VIDS supports the people of Kwamalasemutu in demanding that Golden Star leaves their territory and that their land rights, as defined by international law, be recognized and respected by the Government. The same applies to all other Indigenous and Maroon peoples in Suriname, especially those that find themselves in concessions held by Golden Star, NaNa Resources or any other of the multinationals that are presently invading their ancestral lands. This is especially the case for the Indigenous community of Kawemhakan, also located in a concession held by Golden Star and NaN a Resources, where Golden Star recently announced drilling results at a site called Antino that indicates that there may be commercial quantities of gold in the area. Like the people of Nieuw Koffiekamp, the people of Kawemhakan were not consulted or even informed about the granting of a concession on their land. We urge the Government, as did the Gran Krutu held in Galibi, not to give any further concession until their land and other human rights are fully recognized in the Constitution and other laws of Suriname. For further information please contact the Forest Peoples Programme, 1c Fosseway Business Centre, Stratford Road, Moreton in Marsh, GL56 9NQ, U.K. Tel: 44 1608 652893 Fax: 44 1608 652878 E-mail: wrm®gn.apc.org Youths Indigenous CapitaiBrasilia, Brasil Visiting hile visiting the capital, our brother Galdino Jesus dos Santos of the Pataxo tribe was the victim of a vicious crime in Brasilia, Brasil. On the evening of April 20th, 44 year old Galdino was returning to his pension after attending a FUNDAl meeting. When he arrived, it was after 9:00 PM, the hour at which the hostel locked its doors. Unable to enter, Galdino was forced to spend the night outside, sleeping about 20 meters from the hostel at a bus stop. It was here, late at night, when five youths came upon the sleeping visitor and doused his body with a flammable liquid and lit him on fire. The flames quickly spread, engulfing Galdino's entire body as he fell to the ground, trying to roll and screaming for help. By the time Galdino arrived at the hospital, 95% of his body was covered with third degree burns. By dawn he was dead. The perpetrators responsible for this hate-crime were five upper class youths, the sons of a judge and an ex-minister of justice. All five have been incarcerated. The minister of the interior of justice, Milton Seligman, has called this incident a crime of extreme perversity In a letter from Rio de Janeiro, Felicitas Barreto has said that Galdino's death "demonstrates the depth of the hatred and scorn that the colonizers have for their victims, the indigenous inhabitants of the Americas." Vol. 10 No.3 For more information regarding the death of Galdino jesus dos Santos contact: Marcos Terena, Dirigente del Comite Intertribal-ITC, Brasilia, DF Phone: (55 61) 273 9897 or 321 8751 Fax: (55 61) 347 1337 Ecuador: are the last hope women feel that they ransnational corporations are tightening their squeeze, but the women of the Amazanga community of Pastaza refuse to succumb to temptation or threats and demand that their ancient voice be heard and their traditional wisdom not be forgotten. As the men fall into the trap of corporate deceit, they close all means of expression and communication to these visionary women. While their husbands and fathers refuse to listen, the women of Amazonia clearly stated that they are committed to the preservation of our "continent of life." Since the First Congress of Women of the Amazon last Sept., 2427 1996, in Union Base Pastaza, Ecuador, a bad situation has deteriorated into near hopelessness. Through the Panshpanshu Biological Reserve, Atlantic Richfield Oil Co. has begun construction of a pipeline. Not only does this endanger the reserve, but the Villano river valley and the entire watershed of the Curaray river as well. If this is allowed to continue the natural indigenous ways of life of these traditional Shuar peoples, a small community of Quichua, and their vital ecosystem will surely face eminent destruction. Once happy and free in their beloved rain-forests, these women are faced with the grim choice of trying to raise their children on petroleum contaminated, clear cut 'dead zones' or migrating to the cities. While the Shuar peoples search for legal assistance to help protect the Pashpanshu Biological Reserve, they also begin the process of caring for the sacred lagoons of LLushino and recovering stolen lands from colonial encroachment. Against insurmountable odds, these brave women are organizing. Providing bi-cultural and bi-lingual education, the Jeri-Juri Indigenous Children's Boarding School is actively teaching and preserving traditional knowledge and natural ways of life for future generations. They have also created a Natural Indigenous University, Univeridad Natural Indigena. Here, foreign students are allowed to explore direct experience natural living and health restoration traditions. T Information from: Christina Gualinga, Coordinadora Regional de Mujeres, Casilla 10-16-704 Puyo, Pastaza, Ecuador or 3330 North Shore Circle Tallahassee, Florida 32312 tel: 904-997-6042 email:amozonwomen@applicom.com 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. 10, No. 3 (Summer 1997) 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 Ecuador: Amazonian women feel that they are the last hope Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Ecuador: Amazonian women feel that they are the last hope Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (5).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Amazonian leaders are at the forefront of resisting threats and bribes from corporate entities in Ecuador. Pages 5 https://www.abyayalanews.org/files/original/ffa2f1e65d39ae09bb132fc23a27b13c 3ca1023c2c8604304d8340d61ff861c8 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. 10, no. 3 (3).pdf PDF Text Text EDITORIAL n search of work, new ways of life, and better opportunities, many indigenous people are driven into the urban areas of Latin America . This influx has created a new society, complete with its own culture, challenges, and uncertainties. This issue is dedicated to the inspirational accomplishments of indigenous people who strive to preserve their distinct identity while promoting the prosperity of indigenous peoples in cities. In metropolitan areas, we often find ourselves on the fringe of the economic and social infrastructure. To counter this, we must forge our own networks of support. Migrant indigenous organizations coordinate labor unions, establish training centers, and provide for basic material needs. This essential foundation revives the communitarianism characteristic of our traditional societies, generates solidarity, and reinvigorates cultural pride. For the first time, since the migration began about sixty years ago, a significant population of indigenous peoples, born and raised in urban areas, now find themselves part of a unique emerging society In Lima, the synthesis of urban culture with indigenous origins blends to create Chicha. Distinctive music, food, clothes, and dance define this modern culture. Attracted by it's urban themes it has become the symbol for today's youth. Second generation of indigenous migrants, now, middle aged and raising families of their own, are becoming aware of another reality Ethnic discrimination, and assimilation have forced many indigenous people to swap their cultural identity for economic success. As human rights indigenous activists, we at SAIIC, can not allow the disintegration of our cultures. We must join together with the numerous indigenous organizations forming throughout Latin America to empower indigenous people to reclaim our heritage. Transmission of indigenous languages is crucial to cultural survival. The power of the spoken word rests inside the heart of indigenous culture. Extinction of a language is not simply the loss of an historical account. With its disappearance escapes the values, perceptions, and philosophy of generations past. Consequently, preservation of our ancestral heritage has become the most pressing priority of urban indigenous communities. One approach focuses on education. In Quito, Ecuador, NGOs build a school where lessons will be taught in their native language, Quichua. This complements the children's formal education by reinforcing the Quichua language and instilling the young with respect for traditional culture. At the same time, there is an effort to bridge the gap between urban indigenous communities and those living in rural areas. By establishing communication,. we rediscover kinship ties once lost and exchange history This, in turn, develops a sense of a collective memory Despite migration, the diaspora residing in urban areas will never lose sight of the importance of the land. We must focus our search on alternatives to traditional development. In Brazil, the Fanara are beginning to resolve their land problems. Forced relocation previously fragmented their society. After two decades of displacement, they have returned to the remaining forests of their traditional homeland. As they rebuild their community they draw from the spirit of their ancestors, practicing reciprocity with the environment. Safeguarding our cultural integrity provides a unifying structure for indigenous peoples. Migration to the cities has presented new challenges, yet simultaneously created opportunities for growth and prosperity In this stage of transition, our primary responsibility resides in preserving our culture for the generations yet to come. The articles in this issue provide examples of how indigenous people maintain their identity as they meet the challenges of urban life. Vol. 10 No.3 3 � 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. 10, No. 3 (Summer 1997) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Editorial Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Editorial Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (3).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note I discussion about the growing number of indigenous people migrating to cities to find work and life and the ways in which these communities are working to preserve their ways of life and their ancestral homes. Pages 3 https://www.abyayalanews.org/files/original/fc89439b54d18cd123540f67e1a51e94 20ea1c4ac7f8b8d4838721b7de4e4e1d 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. 10, no. 3 (35-36).pdf PDF Text Text HU M A N RIGHTS • • I @> I eginning on january 31 and continuing the following day, 30 Indigenous families were forcibly evicted from their homes and land in the community of Santa julia del canton Las Hojas, located in the San Antonio del Monte municipality in the Sonsonate region of El Salvador. At 11:30 on january 31, 19 units of the PNC (Policia Nacional Civil) invaded the Santa julia Hacienda accompanied by the district's judge, a human rights delegate, and a representative from the government. Also accompanying the police force were 200 soldiers, who remained posted around the territory throughout the day and night of the 31. By the following day the village was surrounded by 25 police units and 500 soldiers including a 100-strong riot squad armed with tear gas. Firefighters, the Salvadoran Red Cross, and two ten-ton trucks without plates had arrived on the scene. The riot squad threatened to thrown tear gas in the homes in an effort to dislodge their inhabitants. Armed personnel proceeded to harass the cooperative's remaining inhabitants until dawn, removing them from their homes and loading each family's personal belongings into trucks bound for unknown destinations. Once the buildings were evacuated they were immediately destroyed and the land set on fire. These kinds of violent attacks and flagrant abuses of human rights have intensified over the last few months. On February 5, 1997, Chief Adrian Esquino Lisco, leader of the National Association of Indigenous Salvadorans CANIS) and his family were forced, under threat of death, from their home in Comarca San Ramon by Arena party activists Jorge Ruiz Camacho and Marta Benavides. Chief Lisco fled to the ANIS offices in Sonsonate, which are being patrolled by Death Squad members and are scheduled for impoundment. Members of ANIS have received death threats, have been ~--····-·~·· severely beaten, and have witnessed their family members being raped and tortured and their homes bulldozed and burned. On November 3, 1996, the jaguar Battalion death squad murdered the Vasquez Ramirez family of San Miguelo, Sonsonate, who were members of ANIS. Using machetes the squad killed all eight family members, four children and three women among them. The home of Margarita Esquino, one of the leaders of ANIS now living in the United States because of constant threats, was bombed. He was brutally beaten lETTERS FROM THE and his wife UNITED STATES HAVE and young niece were PROVEN TO HAVE raped by HELPED ANIS IN THE armed men. THE 18, As of March 3, 1997, 1997,lETTER US ANIS memCONGRESSMEN bers have been given MOAKlEY AND 72 hours to RESUlTED completely evacuate IN THE ESQUINO liSCO their homes FAMilY and offices or they will THEIR be evicted OFFICIAlS CAME by armed SEARCHING FOR THE guards. The sitlEADER THE FOllOWuation in lNG MORNING. Sonsonate has a long, unhappy history. According to ANIS, these lands were purchased more than ten years ago by ANIS for its cooperative, at that time UCESISTA, with the help of loans from the Banco del Fomento Agropecuario and the Caja de Credito de Izalco, which were canceled five years later. After this date, members of the Indigenous cooperative, UCESISTA, continued to work on this land until internal political differences drove a wedge between them. Influenced by the ruling ~-----~~~~~~~~~~~~~~~~~- Vol. 10 No.3 ARENA party, some of the families separated themselves from ANIS and identified themselves as the true UCESISTA members. Those who remained continued to work the land of the San Ramon and Santa julia Hacienda in the Las Hojas region of Sonsonate where they suffered all types of tortures from various members of the ARENA party operating in Sonsonate, including the brutal massacre in 1983 in the Las Hojas cooperative of 74 innocent people. In the eyes of ANIS, these ARENA party members have manipulated the members of the original Indigenous cooperative UCESISTA by fomenting confrontation and instigating conflict and division within the Indigenous community, actions that have already cost many lives and the eviction of 30 families from the Santa julia cooperative. The Sonsonate authorities of the Arena party allege that the legitimate proprietors of this land are the members of the UCESISTA cooperative. On two previous occasions efforts to evict the families were halted when the members of ANIS presented documents to the court of San Antonio del Monte which demonstrated that they were in fact the legal owners of this property The court was in the process of reviewing the documents before making a final decision when the primary judge of Sonsonate gave the order to evict the inhabitants of the Santa julia cooperative. Today these families remain homeless, exposed to the elements, and are not being given any attention. Some have found refuge in the homes of families in San Ramon, who are soon to be the next victims of eviction under an order from the same judge. The community of San Ramon is scheduled for eviction on March 4, 1997. Representatives of the ARENA party have promised the Indigenous lands, including those parcels which ANIS has bought and has titles for, to other parties. The situation in Sonsonate seems to be deteriorating daily The atrocities being Continue on page 36 -~~~~~~- 35 �I I H U M A N RIGHTS committed at this moment call for urgent action. Death threats, illegal evictions, beatings, rapes and political shootings continue in El Salvador despite the peace that was promised in Chapultapec in 1992 (the El Salvador Accords). Indigenous Salvadorans continue to be threatened with violence by the National Civilian Police (PNC), the courts, and those connected with the ARENA party now in power. Letters from the United States have proven to have helped ANIS in the past. The February 18, 1997, letter from US Congressmen john Moakley and james McGovern resulted in the Esquino Lisco family returning to their home, although armed officials came searching for the leader the following morning.,. Please send letters by fax to the Salvadoran authorities urging them to respect the fundamental human rights of the Indigenous communities (Ndhuat, Lenca, Pipiles, Pokomames, U1uas and Maya people) in El Salvador and denouncing the repression and grave injustices committed against them by some members of the ARENA party. Please send your letters to the following addresses: Dr. Armando Calderon Sol, Presidente de Ia republica de El Salvador; FAX 503-271-0950 Lie. Mario Acosta Oertel, Ministerio del Interior, Centro de Gobierno San Salvador, El Honduran Red Cross, the Ministry of Public Health and private doctors, as well as the construction of latrines, there were no outbreaks of communicable diseases. After eight days of negotiation, at 4:00 am just five hours before the planned signing of an agreement , 2,000 well-armed Honduran soldiers and police attacked an encampment of indigenous and black protesters. The demonstrators were gathered outside of the Honduran Presidential Palace in Tegucigalpa to protest the politically motivated assassinations of Chortis' leaders, Candido Amador and Ovidio Perez, and to demand the return of indigenous lands. Abiding by their convictions, the demonstrators refused to leave until an agreement was signed and continued their peaceful protest despite violent assault from the government. Over four thousand people from seven Honduran indigenous and black groups: Chortis, Lenca, Pech, Tolupan, Miskito, black English speaking Creoles and Garifuna arrived in Tegucigalpa as part of the "Great Indigenous and Black Mobilization" on May 5, 1997. In the camp, food was scarce and health care inadequate. Many people suffered from stress, heat exhaustion, heart conditions, and arthritis. Still, Hospital Escuela, only a mile away, refused to provide the pilgrims with essential medical treatment. The public health risks were comparable to those of many poor Honduran communities. Luckily, /with the arrival of the 36 In the negotiating room, things appeared to be moving swiftly. By the second day, the government had already agreed to conduct a full internal investigation into the assassinations of Amador and Perez. The government was slow to comply with Articles 13 through 19 of Convention 169 of the International Labor Organization (ILO), which demands the return of indigenous lands and respect for indigenous cultures. This refusal to concede blocked negotiations for eight days. Pastor Fasquelle, chief government negotiator, finally presented an agreement directly to the encampment. Offering too little land and not enough guarantees, the proposal met with fierce opposition and was rejected in an oral vote. Finally, an agreement was reached that included a stricter time table to restore indigenous land and stronger guarantees of government compliance. Five hours before the agreement was to be signed at 9 a.m. on May 11th, 1,500 soldiers and 500 police descended upon the camp armed with riot gear and rifles, including M 16's and M60's (large tripod-style machine guns). Unarmed men, women, and children assembled peacefully in front of Presidential Palace found themselves trying to avoids the blows of their attackers. One pregnant woman was brutally beaten, and many children were trampled by police. Large pots of cold water were poured over protesters and most of their possessions were destroyed. Michael Marsh, an interna- Salvador; FAX 503-271-2484 Ambassador of El Salvador Ana Cristina Sol, Embassy of El Salvador, 2308 California St. NW Washington, DC 20008; FAX 202-3280563 Send copies to: Dra. Victoria Marina Velasquez de Aviles, Procuradora para Ia defensa de los derechos humanos de El Salvador, 9a. Avenida Nte. y Calle Poniente, Edificio Amsa No. 535, San Salvador, El Salvador Adrian Esquino Lisco, Asociaci6n Nacional Indigena Salvadorena ANIS, calle Obispo Marroquin Oficina Antigua Aduana Ferrea 5-l Sonsonate, El Salvador; FAX 011-503451-0742 tional observer, personally witnessed soldiers violently knocking over women with children in their arms. The pilgrims relocated a mile away at a more precarious site. Fast moving cars encircled the encampment, hitting one protester. Most of their food and belongings had been confiscated, and authorities refused to release them. These government actions incited public outrage. Hundreds of students and other demonstrators flocked to the capital equipped with food, clothing, and other supplies. It was two days before negotiations formally resumed. After the resignation of Pastor Fasquelle from the government negotiating team, progress was made toward resolving the crisis. The accord was signed on May 14th between President Reina and the indigenous delegation representing the demonstrators. In addition to promising a full investigation into the assassinations, the agreement also includes the return of 9,000 hectares of land, the instatement of human rights observers in Copan and Ocotepeque, where many indigenous people have received threats or been attacked by wealthy landowners, transportation to return the pilgrims to their communities of origin, assurances to fulfill its obligations from past treaties. The negotiators also agreed to instate a commission of Guarantors to guarantee the fulfillment of this agreement. The commission will work with indigenous groups and government agencies to insure compliance of the agreement. Information for this article from: www.ibw.com.ni/-cgenica for further information write: andres%acceso@sdnhon. org. hn Abya Yala News � 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. 10, No. 3 (Summer 1997) 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 Salvador: No End in Sight to the Abuses Against Indigenous Communities in Sonsonate Type The nature or genre of the resource Magazine Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title El Salvador: No End in Sight to the Abuses Against Indigenous Communities in Sonsonate Item Type Magazine Article Attachment Title Vol. 10, no. 3 (35-36).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Government-sponsored violence against indigenous communities in Sonsonate, El Salvador has increased, an action justified by the statement that the land is under the ownership of UCESISTA members. Pages 35-36 https://www.abyayalanews.org/files/original/4bb227e260abd32e1a79268c5220a2d9 564f5a3c3d1ffa05628513e08e6b5f5c 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. 10, no. 3 (4).pdf PDF Text Text N B R I E F french Guiana: Indigenous Peoples legal to Protect Their land Rights he Federation des Organisations Amerindiennes de Guyane (FOAG) held its Second Congress in the Kalina community of Awala, 13-15 December 1996. FOAG is a coordinating body representing more than 20 Indigenous organizations in French Guiana. French Guiana, a French Overseas Department, lies on the North-eastern coast of South America, to the North of Brazil and to the East of Suriname. It is home to a number of Indigenous peoples, some of whom like the Kalina and Lokono live on the coast, while others like the Wayampi live along the main rivers of the rain forest interior. One of the main subjects discussed at the Second Congress was land rights and the position of the French Government with regard to the recognition thereof. On the national level, two legal decrees exist in French Guiana concerning land titling for Indigenous peoples, Maroons and others, but for a number of reasons they are considered to be of limited utility by FOAG. One of the most important reasons is that titles issued under the decrees are subject to taxation. On the international level, the French Government has consistently been one of the most vigorous and outspoken opponents of the recognition of Indigenous people's rights. At the United Nations Commission on Human Rights, which is presently working on a draft Declaration on the Rights of Indigenous Peoples, the French Government opposes Indigenous rights on the grounds that the French Constitution states that all citizens are equal and, therefore, Indigenous peoples may not enjoy "special rights". In common with other countries it is also opposed to the recognition of collective rights. At its Second Congress, FOAG decided that, although French President Chirac has taken a more conciliatory stance on land rights since a meeting of Indigenous peoples from the Americas in Paris in May of 1996, the French government is not taking Indigenous land rights seriously enough. Consequently, the Second Congress resolved to establish a legal commission to examine the feasibility of enforcing land rights through the French legal system. Given the limitation of French law, it was also decided that option of utilizing the European human rights system must also be examined. Should the FOAG file a case in the European human rights system, it will be the first time that Indigenous peoples have used that system, widely regarded as the best available; to enforce their human right to own and control their ancestral lands and territories. Also discussed in connection with land rights, was the French Government's proposed National Park. This park covers approximately one third of the country and encompasses the traditional territories of the Wayana, Oyapoc and Wayampi peoples. As presently conceived, land rights in the park amount to nothing more than loosely defined "living zones," which are narrow strips along the major waterways, in which the affected people have use rights. Also, it is unclear how future regulations relating to the park will affect the Indigenous peoples living therein and how the extent and impact of increased tourism will be controlled. The position that FOAG has taken is that it will not discuss the park until land rights are fully recognized in accordance with international human rights standards. 4 For further information please contact the Forest Peoples Programme, lc Fosseway Business Centre, Stratford Road, Moreton in Marsh, GL56 9NQ., U.K.; Tel: 44 1608 652893; Fax: 44 1608 652878; E-mail: wrm@gn.apc.org; The Forest Peoples Programme is an affiliate of the World Rainforest Movement. Suriname: Kwamalasemutu fight Canadian Mining, Seel< land Rights from the Government delegation from the Association of Indigenous Village Leaders in Suriname went to Kwamalasemutu last week to investigate complaints raised by village leaders concerning the activities of Canadian mining company, Golden Star Resources and Surinamese company, NaNa Resources. They want Golden Star and NaNa to leave their land and they want their land rights to be recognized by the Government so that they and future generations may leave in peace and security. Kwamalasemutu is located in the South of Suriname near the border with Brazil and is one of the largest indigenous villages in Suriname, with approximately 1500-2000 persons from nine tribes. Kwamalasemutu is also located in a gold and diamond concession held by NaNa Resources, that also includes the Sipilawini Nature Reserve. The Nature Reserve is the only place on Earth where the endangered Oko Pipi frog can be found. The VIDS was asked to investigate by the Head Captain of the village at the Gran Krutu of Indigenous and Maroon peoples held recently in Galibi. Complaints were also raised at the Third Annual Meeting of the VIDS held last year. The VIDS was informed that in November 1995, late Granman Pesife and the Captains of the village had signed a letter to the Ministry of Natural Resources stating that they had no objections to Henk Naarendorp of NaNa Resources obtaining a concession to prospect for gold and diamonds on their land. The leaders had refused to sign the letter, that was written by Naarendorp claiming to represent Golden Star, on more four separate occasions before finally giving in. The village leaders said that Naarendorp had put a lot of pressure on the village leaders to sign; that he had used a translator who had misinformed them about the contents of the letter and that even today , over a year later, they still do not fully understand what the letter means. After obtaining a large prospecting concession, Naarendorp allowed Golden Star to work there. Since then, village leaders have had a number of meetings with Golden Star, Naarendorp and NDP Chairman, Bouterse. Each time they said that they do not want Golden Star on their land, that they did not understand the implications of signing the letter and that they want their land rights recognized. In the last of these meeting, late Granman Pesife was told by Bouterse that Golden Star will work on their land and that there will be no more discussion on the subject. International law states that a lack of understanding of the law on the part of Indigenous and Maroon peoples may not be taken advantage of by government, multinationals or anyone else and that any agreement or understanding concluded in this way are void and unenforceable. Golden Star is not working in the area now, but the people of Kwamalasemutu are afraid that when they return they may be forced to relocate, be denied access to their hunting grounds and agricultural plots and be mistreated and intimidated by Abya Yala News � 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. 10, No. 3 (Summer 1997) 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 French Guiana: Indigenous Peoples Contemplate Legal Action to Protect Their Land Rights Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title French Guiana: Indigenous Peoples Contemplate Legal Action to Protect Their Land Rights Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (4).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Indigenous communities in French Guiana face difficulties in protecting their land rights due to legal positions taken by the French government. Pages 4 https://www.abyayalanews.org/files/original/6baaf024e762f5de542e523179c59194.pdf 08670302e68caf4266695940e81b21bb PDF Text Text ABYAYALA S JOURNAL OF THE SOUTH AND MESO AMERICAN INDIAN RIGHTS CENTER (SAIIC) VOLUME t 10, NUMBER 3, SUMMER 1997 .IIII~~~~]II~! PRICE $4.00 � 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. 10, No. 3 (Summer 1997) 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 Front Cover Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Front Cover Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (1).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Front Cover Pages 1 https://www.abyayalanews.org/files/original/aa4c499d321b8ce5c2cbc3f55cdbce7d a5270903214b2733a0d57c85afd672bb 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. 10, no. 3 (6-9).pdf PDF Text Text �I N D I A N C I T Y Anyone who has traveled to Quito, Ecuador, and seen the now very touristic historic quarter can testify to that city's Indigenous character. Underneath all the glitter, however, lurks a harsher reality: the majority of Indigenous migrants in Quito live lives of economic and social marginalization. In this article, Narciso Conejo and Robert Andolina provide us with a glimpse of migrant life in the capital, and most importantly, how Indigenous peoples have mobilized to insure their survival as distinct peoples inside the metropolis. osa, an Indigenous girl from Chimborazo province, bags mandarins and limes in the Alameda park. Rosa, her parents, and friends from Chimborazo, prepare for another day of selling fruit to the people of Quito. Rosa lives in el Panecillo, a hill in central Quito known not only as an important Prelucan center of astronomy but as a famous lookout for locals and visitors alike who seek a good view of the capital. This mount is not only home to Rosa and her family but to many Indigenous peoples of the central and southern provinces. Quito, like many other cities in Latin America, is the home and working place of tens of thousands Indigenous peoples who have migrated from rural areas. The contemporary Indigenous migrations in Ecuador, particularly to Quito, have their beginnings in the middle of this century Although the majority of the migrants are Quichua people from the mountainous regions, there are Indigenous people from all the various cultures in the country The migrations in Ecuador are largely the result of the disruption of the hacienda system (where poor campesino laborers work for rich landowners) brought about by the agricultural reform laws passed in the 1960s and 70s. These reforms involved the distribution of huasipungos (parcels of land) to the head of each family The campesinos and Indigenous families received the poorest and most overexploited lands-inadequate for the most basic needs. This shortfall forced Indigenous and campesino people to migrate to the cities. The policies of Narcizo Conejo is Quichua from Peguche, Ecuador. He has studied anthropology and social communications, and has worked in the Communications Department of CONAIE and FICI. Robert Andolina is a PhD Candidate in Political Science at the University of Minnesota. He has worked as a volunteer at CONAIE. Vol. 10 No.3 sacrifice suffices only for la sopita (food)," says Juan Jose Toaquiza Tipanga, Indigenous laborer from Cotopaxi province and one of the 100 workers in the Mercado Mayoristas in the south of Quito, "and so we can't send our huahuas (children) to the city's schools. With the help of friends, we have, thank God, been able to give our children an education. There they don't require uniforms, or other expenses; this is the only way we can educate our huahuas." According to Julio Agualongo, president of the COINDIA (Comunidad Indigena del Desarrollo Integral y Autogesti6n - Indigenous Community for and SelfIntegral Development Management), Juan Jose Toaquiza and his companions carriers of the Mercado Mayoristas suffer from clear exploitation in their work. Despite migrants' harsh reality; there are special cases like that of Laura Bonilla, Otavalefia from Imbabura Province, who has received a good education and is now the owner of an artesanias (craft) shop in Quito's modern center. "For what we have today; we had to make many sacrifices, and be dedicated. We had to make an effort to study and later we worked as maids. I first started in my uncle's shop (another Indigena from Otavalo) where I learned to manage this kind of business. Since we came from a family of weavers, that experience helped us in some ways. After five years of each one of us working on our own, my husband and I decided to become independent. So we founded our own shop. Here in Quito, you can't live if you don't work. It's really hard ... " Hard labor Although Laura is not thinking of The work of Indigenous migrants in returning indefinitely to her community the city is diverse. Among the most com- because of the realities of work and life, mon are cargadores (carriers), construe- the large majority oflndigenous migrants, tion workers, street vendors, merchants, upon not having any success in the city; maids, and janitors. wish they could return to their communiThe life of Indigenous migrant work- ties. Rosa, a young Indigenous girl who ers in Quito is hard, and often dangerous. works in the Alameda park, says "I surely "The money we earn through so much would like to return to my native land, to _______ ___________C_on_tinue on page 8 agricultural modernization implemented by subsequent administrations have tended to benefit the powerful landowners who continue to occupy the best lands, leaving the poor no other option than to migrate. On the other hand the boom in petroleum production in the 60s and 70s allowed the economic growth of the cities-especially Quito, the capital, and seat of the largely state-controlled oil industry The oil boom allowed the city budget to grow, and contributed to urbanization, especially of the middle-class northern neighborhoods. These abrupt economic changes in the country lead to increased labor demands in the cities, especially in the area of construction. The processes outlined above have been the principal causes of rural migration to Quito. In recent years, neoliberal economic policies have become dominent, jeopardizing the Indigenous ways of life, and producing a massive internal migration-not just of men or youths, but of entire Indigenous families. Indigenous migration does not occur out of curiosity or vagrancy Many believe Indigenous people migrate because they are tired of working their land, and blame them for Quito's urban problems. But migration must be understood as a strategy for survival, for the diversification and complementation of Indigenous economies, and as a form of cultural survival. Migration processes create enormous challenges for those involved, particularly in the areas of labor, gender, and identity 1 �I N D I A N CiTY my community, if only our terrenito (land parcel) provided us with enough to live on. But since that's not the case, we have to live somehow. .. " Women in Migration Migration to the city is difficult for all the Indigenous peoples involved, but it affects men and women differently, both in the city and country When men are the only ones to migrate to Quito, the women who remain in the communities assume all the responsibilities in the home, of production and reciprocity, of the transmission of culture and identity, and participation in the community Despite women's assumption of this enormous task, their work is rarely valued by men and the larger society, on pretext that it isn't paid work. This differs from a traditional Andean Indigenous economy which has its own internal logic. Every culture varies in its economic practices, resulting in a complementarity in the roles and expenditures of men and women. In contexts where these values are still practiced, the traditional role of women as well as new roles resulting from migration are valued by men and society The responsibilities of Indigenous women in the city don't vary very much with respect to traditional roles, but the context changes, and takes a crucial place in the family economy Migrant Indigenous women prepare meals for their husbands and family members who work in construction and other sectors. Indigenous women's lack of education makes their lives in the city very difficult. "The situation here for the compafieras is terrible, it's more complicated than that of men," says jose Atupafia, from the Quito Indigenous Organizations Movement (MOIQ, Movimiento de Organizaciones Indigenas de Quito). "Generally they work as empleadas (maids), street vendors, or as cooks in city markets. In some cases they have to confront machismo and cannot defend themselves. The compafieras are not accustomed to this kind of conduct. To solve these problems, they have few alternatives other than to get organized." Indigenous Identity: Challenges and Threats in the City "Society must understand Indigenous identity in the city a; a specific identity of Indigenous peoples who live in the city This is not the same identity as in their communities. Here there isn't the same relationship with nature. It's another context, practically a different world," says Agualongo of COINDIA. This recognition is an important step in the strengthening of the identity of Indigenous peoples not only in Quito, but in other cities as well. Many Indigenous migrants are clearly losing their language, particularly children. This is because in the city, Indigenous children are the laughingstock of the other children because they speak Quechua, and as a defense their parents prefer to speak Spanish in their houses and even do away with traditional dress to "pass" as mestizos. Their intention is simply not to suffer the racial and cultural segregation handed down by Quito's urbanites. Children are not the only ones to have these problems. Frequently, adults also face discrimination based on their language and culture. In public services, if Indigenous migrants speak Quechua, they are not well attended. Speaking Spanish is a necessity for them to receive the attention they require. Sometimes, economic success can lead to a loss of Indigenous identity "Our children understand Quichua, * but they don't speak it," says Laura Bonilla, an Indigenous woman from Cotacachi. "We don't speak Quichua in the home. We'd like to teach Quichua to our children, but our surrounding doesn't allow us. The kids learn English in school as a second language. To remedy this reality, what we do is return to the community every weekend, so that the interaction with the family and the community can strengthen their identity" In other cases, especially for Indigenous migrants from the central provinces of the country, the loss of cultural identity is more pronounced. "They are successful economically;" says Agualongo, "but they forget their relatives and friends and don't help them out. They integrate better with mestizo society and try to pass as one of them." The urban world often brings out this new individualism among Indigenous migrants. Their private realities and lives in the city limit their relations with their own people. 'The families around here, in their own little rooms, can't invite their relatives, their friends. People start thinking only of themselves, and leave community aside," says Agualongo. Organizing as a Solution: Responses to the Problems Migrants To solve the many problems faced by Indigenous migrants in the city, many of them, especially those from the central provinces of the country, have decided to organize. One example is the founding of Escuela Tninsito Amaguafia (Tninsito Amaguafia School) which benefits of the Indigenous migrants who work in the Mercado Mayoristas in southern Quito-the majority from the central Cotopaxi and provinces of Chimborazo-with bilingual QuichuaSpanish education. The school has been functioning since 1990. In it's beginnings it had only two students. As the program took shape, enrollment increased. Today, 80 children, women, and men attend its programs, thanks to the efforts of parents and the people and institutions of Quito. "Some children have forgotten how to speak Quichua," explains Darwin Pomagualli, Indigenous professor and volunteer in the school. "We reinforce the Quichua language with classes to complement what they don't know. We make it possible for them to realize that we are Indigenous people and we instill in them the respect for what is ours." The programs offered by the Escuela Transito Amaguafia benefit not just Indigenous peoples. "In the last few years, we have had mestizo students who also learn the Quichua language and respect Indigenous culture. They can already speak some Quichua, and if they can't speak very well yet, the others teach them," says Pomagualli. The Escuela Transito Amaguafia is one of the positive ways Indigenous peoples have confronted the grave problems of education and cultural transmission. With the education that's provided, combined with the extras offered by the school (trips to students' Indigenous communities on fiesta days, during mingas (communal work), etc), Indigenous identity is strengthened and Indigenous culture is recreated within the city Although the Escuela started as an independent project, two years ago it became part of CO INDIA. CO INDIA itself began ten years ago, when Indigenous migrants were centered mostly in Quito's historic quarter, in the 24 de Mayo area, and the Terminal Terrestre bus station. Later the Mercado Mayoristas Association, Continue on page 9 Abya Yala News �I as well as an organization in San Roque, formed. CO INDIA currently works with seven migrant organizations based on different labor sectors, like the carriers of the markets. It also works with Indigenous women and students' organizations. Its program benefits 150 Indigenous families. Staff consists of one president and 10 volunteers. Aside from its education programs, COINDIA works with migrants to enhance their participation in the market. "We train the compafieros to select quality products and to make sure products arrive on time," explains Agualongo, "and to recognize and confront certain business practices. We are about to build a training center for community business, which on top of providing basic material needs, can and recreate promote solidarity Indigenous comunitarianism. To reach its objectives, COINDIA has been able to get the support of CONAIE and ECUARUNARI, as well as national and international NGOs. Still, much more support is needed to attempt to deal with all of Indigenous migrants' needs in Quito. Another important organization for Indigenous migrants is the Quito Indigenous Organizations Movement (MOIQ, Movimiento de Organizaciones Indigenas de Quito), which formed in 1992 with the objective of uniting the Indigenous migrants organizations on the basis of types of labor and geographic areas. The focus on geographic areas is to strengthen local Indigenous migrant identities and preserve diversity while unifying people. Since 1995, MOIQ has expanded its activities, and now works with Indigenous migrants not just in Quito but in the surrounding comunas as well. In addition to programs in education, labor, and legal rights for migrants, MOIQ wants official recognition from the Municipality of the Quito Metropolitan District. "We don't matter to the municipality. .. and their policies hurt migrants," says MOIQ president Jose Atupafia. "We need a political space where our voices can be heard, where we can demand our rights, where we can put forth our own proposals that correspond to our realities and have them be taken into consideration by the municipality." julio Agualongo, of COINDIA, specified what was being asked to the city: "We asked the Vol. 10 No.3 N D I A N C I T Y Indigenous children in the Escuela Transito Amaguafia mayor of Quito, Jamil Mahuad, to put together an integral municipal proposal which recognizes migrants, and he waited two years to give us a concrete answer." He adds that the movement has achieved "a little bit" with respect to city politics in Quito. We have seen organizations that exist inside cities for Indigenous migrants, but these are not the only examples of organizing that exist. Along with formal organizations, innumerable informal associations and organizations that exist in Quito, whether based on labor, cultural identity, or kinship. One of the persons interviewed for this article stated simply, "We don't have anything to do with migrants organizations, but we meet freely among ourselves, as in our community, to face down any problem that may arise." There is still much work to be done in the way of supporting Indigenous migrants in Quito. The formal organizations need to value and get involved with the specific projects of the smaller locally based organizations. There have also been difficulties between the various formal migrants organizations based on cultural, religious, and political differences. But organization leaders all agree that there exists affinity between the organizations on the basis of their common work and as Indigenous people, and this affinity could be the basis for the strengthening of the organizations, identities, and improving the quality of life of Quito's Indigenous migrants. -,.. * A variant of Quechua spoken in the Andes and Oriente regions of Ecuador. Sources Carrasco, Hernan y Carol Lentz. 1985. Migrantes Campesinos de Licto y Flores: Historias de Vida. Quito: Ediciones AbyaYala. Contreras, ]ackeline. 1989. Migraci6n Feminina y Transici6n del Agro al Capitalismo. Tesis de Licenciatura en la PUCE de Quito. Farrell, Gilda, Simon Pachano y Hernan Carrasco. 1988. Caminantes y Retornos. Quito: lEE. Interview with julio Agualongo (CO INDIA). Interview with jose Atupana (MOIQ). Interview with Maria Quintero (CEDIME). Interview with Darwin Pomagualli (Escuela Bilingue Transito Amaguafia). Interviews with various Indigenous street vendors. � 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. 10, No. 3 (Summer 1997) 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 Migration and Identity in Quito Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Indigenous Migration and Identity in Quito Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (6-9).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Author Narciso Conejo and Robert Andolina Abstract Note Indigenous communities in Quito, Ecuador have taken steps to preserve their indigenous cultures, languages, and rights in the face of discrimination and the pressure to conform to attain success. 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Title A name given to the resource Items Available from SAIIC (Back Cover) Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Items Available from SAIIC (Back Cover) Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (40).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Products available from SAIIC Pages 40 https://www.abyayalanews.org/files/original/9fed16cb782d5df35fa26fa3a832ccf8 9d7b470a2760d48ecdbfd0c0bd7bac4b 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. 10, no. 3 (32-33).pdf PDF Text Text 0 DAUGHTERS F B YA Y A l A @I I • • .. IS s Thoughts of Grandma lupe during the encounter. n December 1996 the members of the Indigenous Cultural Society Tepehuanos organized a ceremonial meeting in the municipality of Escuinapa, Sinaloa, Mexico to focus on the theme "Indigenous Women-Respect and Dignity." Representatives of the Tepehuanos, Huicholes, Cherokee, Micmac, Maliseet, Passomoquody, and Algonguin peoples came to participate in the conversation circles, temascales (sweat lodges), and nights of medicine dancing. The meeting concentrated on supporting the cause of the Indigenous American Woman facing the challenges and obstacles that threaten indigenous culture and sacred values of the indigenous peoples. The indigenous grandmothers stressed the importance of the indigenous spirituality in our lives. During the meeting we had the opportunity to interview grandma Huichola, Guadalupe de la Cruz Rios de la Rallanera, (from Sinaloa) known as Lupe. Lupe emphasized the importance of keeping ourselves in the harmonious circle of connection with the Creator that is fundamental to generating constructive forces and battling the injustices suffered by the world's indigenous peoples. Grandma Lupe told us that in her community they continue to practice their own culture based in the spirituality or spiritual vision of the Huicholes for whom they keep their customs alive. "Our Grandmothers left us this legacy," says Lupe, "and it is an ancient history from long ago and we the Huicholes continue to follow its footsteps." Grandma, could you explain to us the Huichola spirituality that you practise? In our Huichola spirituality, we all wear the Huichola clothing that is of fabric drawn with the images of the gods during the ceremonies. This distinguishes us from other religions. One of the most important ceremonies that we practice is the medi- 32 Guadalupe de Ia Cruz Rfos de Ia Rallanera, master artisan and spiritual guide and healer in Sinaloa, Mexico cine gathering, when we harvest the Hicuri that helps us to concentrate and commune with our Creator and to perceive ideas that guide our lives and all our actions. In preparing for the ceremony we go to the mountains, to Huilcuta, once a year before the harvest to gather the Hicuri or Peyote Espafiol (sacred plants). Huiculta is a sacred place where dwell the gods; Tatemantiniegue (water), Tate-Wari (fire), Tate-Huirika-Iumari (grandmother), Tate-Haramara (ocean), Tauyupa (the sun), Tate-Yulienaka (Mother Earth). The Gods guide our path, teach us, feed us with the fruit they give us, and with their spirit we live. · This ceremony is very important for our community since it is when we receive counsel and assistance to help us complete the tasks we want or need to do. We also perform ceremonies when we sow corn, and when the first ears flower. We have blue, white, yellow, red, and black corn. The corn is sacred because it is our main foodsource and is a fruit of the Mother Earth. There is a special day when we perform a ceremony with the children and the sun so that the Gods may give life and force Continue on page 33 Abya Yala News �DAUGHTERS OF BYA -------------------------------------------------~~~~~~~~~~--~~--~~~~-- YALA Back issues are available in both Spanish and English for $3 each plus shipping!! 0 State Frontiers and Indian Nations Vol. 9 No.1, Spring 1995; Includes: • Ecuador-Peru Border War • Interview Leonardo Viteri • Mexico's Domestic and International Borders 0 Confronting Biocolonialism Indigenous Huichola women participating in the ceremony of the Huicurf (peyote)/ Sinaloa/ Mexico. and so that the children gain a better understanding of their roots and language. What is your mission as the spiritual guide of the community? My mission is to teach the knowledge that my grandmothers have left me. Although I will no longer be here, the teachings of our grandmothers remain alive and I wish to reinforce our culture, teach the cultivation of the earth, reinforce the unity and strength of the family and especially maintain the Huichola spirituality I also make offerings of food to the Gods. I leave an offering of corn drink or food on the altar in our temple since the Gods have left us things of importance. Eating and drinking the food of the altar, brings us new thoughts and new knowledge. The Huichola spirituality shows us respect between man and woman, that man and woman are actually complimentary not two indivividual entities that compete. As a spiritual guide I give family counsel to young coulples who sometimes have problems with each other. The man and the woman are one Vol. 10 No.3 body I show them that the Creator gives us intelligence and peace and thus we should always feel clean and happy We do not create problems between ourselves and between those who speak other languages because we are all children of the Creator. What is the relation between the traditional craftwork and Huichola spirituality? Our craftwork is a product of visions that we obtain when we go to Huilcuta and when we eat Hicuri or Peyote. In the visions we see the different images and this is what we An example of the mastery of Tepehuano artisan women. This is a [thingamajig] that is used to carry sacred objects needed during ceremonies. copy and weave. De ahi viene los cuadros de chaquira de estambre. My grandmother showed me. Our craftsmanship is intimately connected to our spirituality since every image expresses a significant relationship with nature and the universe. "9 Vol. 8, No. 4, Winter 1994; Includes: • The Human Genome Diversity Project • Safeguarding Indigenous Knowledge • The Guaymi Patent • Biodiversity and Community Integrity 0 Indian Movements and The Electoral Process Vol. 8, No. 3, Fall 1994; Includes: • Mexico: Indigenous Suffrage Under Protest • Bolivia: Reconstructing the Ayllu • Guatemala: Maya Political Crossroads • Colombia: Special indian Districting 0 Chiapas: Indigenous Uprising with Campesino Demands? Vol. 8, Nos. 1 & 2, Summer 1994; Includes: • Maya Identity and the Zapatista Uprising • Chronology of Events • Indigenous and Campesino Peace Proposals • Interview with Antonio Hernandez Cruz of CIOAC 0 II Continental Encounter of Indigenous Peoples Vol. 7, Nos. 3 & 4, Winter 1993 (not available in Spanish); Also includes: • Oil Companies Take Over the Ecuadorian Amazon • Free Trade's Assault on IndigenouS Rights 0 1993 Year of the World's Indigenous Peoples Vol. 7, Nos. 1 & 2, Winter/Spring 1993; Includes: • UN Declaration of Indigenous Rights • Statement of Indigenous Nations at the UN 0 Exclusive Interviews with Four Indian Leaders Vol. 6, No. 4, Fa/11992; Interviews: • Miqueas Millares, AIDESEP CPeru) • Mateo Chumira, Guarani <Bolivia) • Margarito Ruiz, FIPI CMexico) • Calixta Gabriel, Kaqchikel Maya (Guatemala) • Pehuenche Organizing Pays Off CChilel • South and Central American Women's Gathering CPeru) 33 I � 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. 10, No. 3 (Summer 1997) 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 Learning from Grandma Lupe: Indigenous Spirituality is the Source of all knowledge at Indigenous Women's Conference Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1997 Language A language of the resource English Zotero Title Learning from Grandma Lupe: Indigenous Spirituality is the Source of all knowledge at Indigenous Women's Conference Item Type Newspaper Article Attachment Title Vol. 10, no. 3 (32-33).pdf Attachment URL [No URL] Issue 3 Language English Publication Title Abya Yala News Volume 10 Abstract Note Guadalupe de la Cruz Rios de la Rallanera talks about the importance of spirituality within her community. Pages 32-33