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                    <text>South and Meso American
Indian Information Center (SAlIC)
Mailing Address:
PO Box 28703
Oakland, California 94604
Office Address:
1212 Broadway, Suite 830
Oakland, California 94612
Tel: (415) 834-4263
Fax: (415) 834-4264

Photo of Quechua Indian girl by Dick Bancroft

About SAlle ...

Acknowledgements

SAIiC's goals are to promote peace and social justice for Indian People: 1) by
providing information to the general public in North America, Europe, and to human
rights and solidarity organizations regarding the struggles for survival and selfdetermination of Indian peoples of South and Meso America; 2) by facilitating
exchange and promoting direct communication and understanding between Native
peoples. SAIiC's projects and programs include: 1) publication of the Newsletter in
Spanish and English, as well as other special publications; 2) Indian Visitor Program;
3) human rights advocacy; 4) 500 Years of Resistance project; 5) Indian women's
project; 6) public presentations; 7) resource library (periodicals and videos).

SAlIC Welcomes All Contributions!
All of our projects and programs are financed by donations. Due to the expansion of
our office and staff, we need to expand our donor base. We are in special need of
equipment and financial contributions. Please contact us to find out how you can best
help us. Your generosity is greatly appreciated! All contributions are tax deductible to
the extent allowed by law.

SAlIC Membership
A SAIIC membership entitles you to receive the SAIIC Newsletter, Urgent Action
Bulletins, notification of special events in your area, and correspondence on the 500
Years of Indian Resistance Campaign. To receive a Personal SAIIC Membership for
one year, send a $15 donation to our mailing address. For an Institutional Membership, send a $25 donation.

Publications Available
SAIIC has co-authored along with the Rainforest Action Network, Amazonia Film
Project, and International Rivers Network a special publication designed to give
added force to grassroots groups in the Amazon fighting in defense of the rainforest
and basic human rights for the Indigenous people there. Amazonia - Voices from
the Rainforest, A Resource and Action Guide is available from SAIIC for $8.
The Quito Resolutions from the Conference on 500 Years of Indian Resistance are
also available from SAIIC for $5.
The SAlle Newsletter is provided free, in Spanish to Indian Organizations
Meso America

"We have recentl

SAIIC thanks the following people for their
contributions: Wara Aderete, Nilo
Cayuqueo, Peter Veilleux, Karen Crump,
Karl Guevarra Erb, Guillermo Delgado,
Ram6n Diaz Lazo, David Lauer, Pat
Brooks, Francesca Castaldi, Dardo Salas,
Fernando Torres, Judy Shevelev, Arturo
Ramirez, Gina Pacaldo, Xihuanel Huerta,
Bobsy Draper, Dick Bancroft, James
Muneta, Isidro Galli, Carlos Maibeth,
Melina Selvertson, Alfredo Quarto, Nilak
Butler, Debra Harry, Gail Gordon, Lynnda
Gray, Juan RebQck, Lucilene Whitesell,
David Balsam, Dr Carlos Escobar,
Katherine Cole, Paul Haible, Sr Mary
Peter Bruce, Joshua Mailman, Maya
Miller, Jeffrey Bronfman, Jon Christenson,
Kit Miller, Wes Huss,Angelica Mendoza,
Cristina Marquez, Francisco Mamani,
Juan Radovich, Veronica Huillipan,
Emilienne Ireland, Diane Nelson, Yolanda
Ronquillo, Funding Exchange, Peace
Development Fund, Tides Foundation,
Vanguard Foundation, Threshold Foundation, Methodist Church - Latin American
Division, Agricultural in Mission, Church of
Christ for the Homeland Ministries, Open
Meadow Foundation, Amerindia, and
Amnesty International.
Special thanks to all the people at
Intertribal Friendship House for sharing
their space with us for seven years.

in South &amp;

moved our offices! Please note our new addresses above!

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                    <text>ITEMS AVAILABLE FROM SAIIC
Daughters of
Abya Yala

Video:
Rebuilding Our Communities

Testimonies of Indian women orga.

Indigenous leaders from Central and South America d iscuss the

nizing throughout the Continent.

SOO-years campaign, which began as an Indian response to the
Quincentenary celebration and has developed as an ongoing d ialogue among indigenous activists. Produced by SAIIC. S18 +
S 1.75 shipping.

Statements from gra.ssroots Indian
women leaders from South and

Meso America. rndvdes resolutions
from Indigenous women's meetings,
a directory of Indian women's orga·

nizations and key contacts, informa·
tion on Indian women's proiects, and
poems by Indian women. Forty-eight pages w ith beautijul black and
white photographs. Printed on recycled paper. S6 + S1 .50 shipping.
An updated, bound edition is also available for S8 + S 1.50 shipping.

Video: A Skirt Full of Butterflies

Amazonia:
Voices from the Rainforest
A resource and action guide with a comprehen.sive listing of international rainforest and Amazonian Indian organizatiions sponsored by SAIIC and the International Rivers N etwork, and pub·
lished by Rainforest Action N etwork and Amazopia Film Project.
199 0. Available in Spanish or English for $ 4.50 + S 1.75 shipping.

15 minutes. A love poem to the Isthmus Zapotec women of south·

ern

Oaxaca, Mexico, by filmmakers E
llen Osborne and Maureen

Gosling. For every purchase made, a se&lt;ond copy will be sent to an
Indigenous women's organization as a gift. S19.95 + S3 shipping.

Video: Columbus Didn't Discover Us
Native people's petSpcctives on the Columbus Quincentennial based on
the footage of the 1990 Quito Conference. 24 minutes. A co-produc·
lion of SAIIC, CONAIE, ONIC and Tuming 1id&lt;! Productions. Available
in Spanish or E
nglish. S19.95 + S1.75 for shipping f&lt; handling .

1992 International Directory &amp;
Resource Guide
An annotated d irectory of over 600 international organizations
that participated in 500 Years of Resistance projects. Includes declarations from Indigenous conferences and organizations and
information on curriculum resources, speakers bureaus$ computer
netw orks, audio-visual resources and print resources. SS + S1.75
shipping.

South and Meso American Indian Rights Center (SAil C)
P.O. Box 28703. Oakland, CA 94604

Non-profit
O rganization

US

Postage

PAID
Oakland,CA
Permit No. 79

�</text>
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                    <text>Anagrama
anagrama@cano.com.ar
Centro Mapuche
centromapu@bariloche.com.ar

La ultima producci6n radial de SAIIC, "Voces Indfgenas,"
ya esta disponible. Contiene un resumen amplio sobre
el Convenio 169 delOIT. Tambien contiene informaciones sobre casos especfficos
en donde algunas
comunidades Indfgenas de America Latina han sido
afectudas por proyectos de desarroilio y la globalizaci6n.
Disponible 5610 en espana/. 1O$U.S para individuos

Gratis para radiodifusoras
,

Indigenas

SOLICITAMOS NOTICIAS DE NUESTROS LECTORES
En SAIICestamos interesados en servir a las communidades
y organizaciones Indigenas de Meso y Sudamerica a traves
de la difusion de los temas relacionados sobre sus reivindicaciones. Con este fin les invitamos a contribuir con articulos. cartas, fotografias e informacion para la revista y el
programa del radio. Tambien ustedes pueden encontrar mas
detalles sobre los requisitos para contribuir con articulos
en nuestra pagina web:

http://www.nativeweb.org/saiic
Les a~radecerfamos que mandaran sus contribuciones a esta
dlrecci6n: SAlle P.O Box 28703, Oakland, CA 94604saiic@igc.apc.orgel envio de sugerencias que puedan ayudar a
hacer mas efectiva nuestra colaboraci6n.

ASEO (Asociacion Ecologica del
Oriente)aseo@aseo.rds.org.bo
Kechuaymara
kechuaym@caoba.entelnet.bo
PROEIB Andes
proeb@dicyt.nrc.edu.bo
CCPY (Comissao Pro- Yanomami)
spccpybr@ax.ibase.org.br
CIMI (Conselho Indigenista Missionaro)
cimi@embratel.net.br
Instituto Socio Ambiental
socioamb@ax.apc.org
ClR (Conselho Indigena de Roraima)
cir@technet.com.br
ADMAPU
admapu@hotmail.com
Consejo de Todas Las Tierras
aukin@entelchile.net

-----

ONIC (Organizacion Nacional
Ind(gena de Colombia)
onic@colnode.apc.org
Asociacion Cultural Sejekto
de Costa Rica
lalvarad@ns.mideplan.go.cr
ALAI
info@alai.ecx.ec
Amazanga Institute
admin@amazanga.ecx.ec

CONAIE (Confederacion de
Nacionalidades Ind(genas del Ecuador)
conaie@ecuanex.ec
------

--------

Defensoria Maya
defemaya@guate.net
Fundacion Rigoberta Menchu Tum
rmt@infovia.com.gt
CONPAH (Confederation of
Autonomos Peoples of Honduras)
conpah%conpah@sdnhon.org.hn
Frente Ind(gena Oaxaqueno
fiob@laneta.apc.org

Binacional

OIDHO (Organizaciones Indias por los
Derechos Humanos de Oaxaca
oidho@antequera.com
SEPRADI (Servicios Profesionales de
Apoyo al Desarollo Integral Ind(gena)
sepradi@laneta.apc.org
Union de Cooperativas de Chiapas
coopschis@laneta.apc.org
Asociacion Napguana
napguana@pty.com
Movimiento KUNA
mjk@sinfo.net
Ashaninka
ashaninka@amauta.rcp.net.pe
CHIRAPAQ (Centro de Culturas
Indias)
chirapaq+@amauta.rcp.net.pe
COICA (Coordinating Body for the
Indigenous People's Organizations of
the Amazon Basin)
coica@uio.satnet.net

La 5to Conferencia Internacional de Jovenes Indigenas va tomar lugar del 9 al 15 de marIO 1998 y los Maori
de Tai Takerau en Waitangi, Aotearoa, Nueva Zelanda organilaran la conferencia. La meta de la Conferencia
es unir a los jovenes Indigenas del mundo, crear modelos para enpoderar a los jovenes Indigenas y discutir las propiedades intelectuales, practicas, tecnicas y medicinas tradicionales y tambien oportunidades para
los jovenes para participar en eco-turismo y otros esfuerlos economicos. La primera reunion de jovenes
Indigenas se inicio por el Pueblo Cree de Quebec, Canada en 1992, la segunda tomb lugar en Australia, la
tercera tomb lugar en Ecuador por los Pueblos Shua-Acuar y Quechua en 1995, Los Saami de Noruega,
Finlandia, Suecia y Rusia fueron las sedes de la ultima Conferencia.
Para mas informacion por favor contadar: Aroha Shelford. Coordinatora de Te Ohonga Ake o. Te Tai Tokerau
P.O Box 10207. Whangarei. New Zealand. Fax:00649 438 52 10. e-mail:davis@tpk.govt.nl

South and Meso American Indian Rights Center (SAil C)
P.o. Box 2870], Oakland, CA 94604

Non-profit
Organization
US Postage
PAID
Oakland, CA
Permit No. 79

�</text>
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                    <text>Mariana Chuquin, who is Qui chua Indian from Otavalo, Ecuador, is now visiting the San
Francisco Bay Area with her family, who are weavers. She extends the following message to
readers of the SAIIC Newsletter:
·
"This is a message for everyone. We as Indian people must maintain unity through
brotherhood and sisterhood across all communities and all continents, and understand deeply
that we are Indian. To assure that our world
unfolds in the best possible way, there must
be unity and also an ending of egoism so that
our culture and traditions are maintained,
and so that we continue to strive forcefully,
with all our strength and spirit, to assure the
well-being of our Indian communitY:'
Mariana spoke recently on the SAIIC
radio program "South and Central American
Indian Update," which is heard at 8:00p.m.
the first Friday of each month on KPFA FM
94.1 in northern California. The program ineludes interviews, news reports, and music
from Indian communities in South and Central America. Listen in.
Rosa Andranjo, Rosita Checaeza, and Mariana Chuquin

South American Indian Information Center
PO. Box7550
Berkeley, CA 94707 USA

~
en
~
&lt;E

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                    <text>South American Indian Information Center
Intertribal
House
523 E, 14th St.

Oakland, CA 94606

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                    <text>I

H T E R H A T I 0 H A

L
~_ _ _ _ __

Barbados Ill:
On Democracy and Diversity
We ptint below excerpts from the third declaration by the Barbados group of social scientists. The
Barbados I declaration was an early and extremely Influential document written by an intematlonal group
of academics In support of Indigenous people 's struggles. It is accompanied by an introduction by Stefano
Varese. one of the group's founding members.'

n 1971, on the Isle of &amp;rbados. a
Six )'&lt;31'S !:Iter, an 1977, the group met by Abya Yala Press m Quuo) auempt to
group of L:mn Amencan anthropolo- again an Barbados. thas ume accompanied clarify some of these problems and conIJlStS met under the auspices or the by a matehang number of Indigenous tribute to the construction of a more just
vn"·erstt)' of Zunch, Swuzerland. and the leaders and antelltctuals. By this time, the and dtgniOed future for the Indigenous
World Councal of Churches. The meeting Latin American pohtical context had suf. people.
took place at a time when the expansion fered a radacal change. The national polit·
of development in Amazonian Indigenous ical projects for rcfom1 In Chile, Peru, Barbados Ill Declaration:
territories was escalating and when Bolh•ia and Panama had been defeated Articulation of Diversity
dependent capitolism's modernization and the most violent forms of State
More than two d ecades after our forst
project met wilh strong resistance from repression and terrorism had been insti· declaration ( 197 1). the members of the
the Indigenous and peasont peoples o f the tuted in a great number of coumries in Barbados Group gathered in Rio de
Andes and Meso-America.
the region. An armed revolutionary strug· janeiro. Bmzil. to rcOcct on the situation
Simplistic political interpretations gle seemed a real possibihty to many of of the lndagenous peoples in Latin
which employed an analytical framewo rk the continental Indigenous mO\'Cments. America and to document the persistence
overly concerned wath economic issues The &amp;rbados II Decl&gt;rauon reOected this of secular forms of dommation and
had the reahty of ethnic conflicts during new reahty. Unfonun:uely us impact on exploitation that affect them. The develthat neocolomal penod. LeftiStS argued nauonal SOCICUes and the organized opment of new forms or colonization
th.'i only the tnumph of a socialist revo- lndtgenous mo\'emtnt was not of the ha\·e aggra\'ated th1s SHU3uon. \Ve arc
lution would soh·c the problems which same magnnude as the previous one.
witnesses 1n each of our countries to the
1ndagenous groups faced.
Finall)•. In December 1993. the repeated Y10l3ll0n5 of thetr right tO life,
The &amp;rb:ldos I Declaration which Barbados Group met agaan m Rio de their dignity, and to the cultural a.nd
resulted from that meeting. and the long Janeiro, 8raztl, tOasses the situation of the human uni,·ersc of their local expressions.
book documenung it, had strong reper· Indigenous populations in the context of
At the same time we connrm the
cussions among ::tcademics, the indigenist the sudden anack of Nco· Liberalism and Indian peoples' will to resist and to live.
sectors of the State bureaucracies. renewed fonns of Nco-Imperialism. The expressed through the multiplicotion or
Catholic and Protcsumt missionaries, and. new conditions facing the 1ndigcnous their ethno-politlcal organizations, and or
most of all. among org.1nized Indigenous movement m the end of the second mil- the daily afr.nnation of cultural speciOcigroups. Barbados I took on a life of its lennium include the collapse of the ties that manifest the resilience of their
own among some Indian organizations in socialist "utopia." the veniginous expan· civili.z:ations.
Latin Amenca. who adopted it and used it sion of drug trJfficking. the involvement
The above stated. together with
as an anstrument or struggle.
of the Unated States in the promotion and lndigneous
peoplrs'
demographic
- - - repressaon of drug traffickang. and the rise growth. defies the current proJCCI of glob·
Sttftl110 \llrnt Is Prc{tsSC&lt; of Nali•'&lt; Ameritml and urgency of envaronmental issues.
alization. whach leads us towards a worldand Chila"" Stud~ at lht University of
The Barbados lll Declaration. a.nd the \\ide homogemzouon that as enforced by
book that attompanaes it (to be published the expansJon of and dominauon by a
CalifMil4'" ~ll

I

16

�IHT £ RHATIOH A L

western-oriented integrationist market
system, whose technical, economic and
Ideological projects recewe multi-national
flnoncing. The umlonnuy bemg pursued
has genemted profound political, economic and social asymmetry, C\'eO in the
dominant countries.

The individualist and competitive
Neo-Liberal discourse masks the real
make-up or the growing inequality and or
the conOict between nauons. ethnic
groups, classes and other soc1al groups.
creaung an illusory equality, when in reality it confronts nation against nation, people agninst people, community against
community. This is contmry to the spirit
or solidarity of communities which is
mor.: conducive to human kinship. A
world without alternate communities,

wuhout differentiated social groups,
would be a world condemned to a lack ol
creativity and fraternal loyolti&lt;s.
Just as for centuries each ethnic group
was forced to integmtc and incorporate
itself into the ineffable vtnues of an illdefined national life. the same compulsive
proposition is currently made to latin
American countries. wtth the intent of
cementing their imegrauon nod incorpora~

tion into a planetary order controlled by a
type or transnational oligopoly.
Simultaneously. the scientific knowl·
edge brought by ecology. together with
the well-founded warnings or environmentahsm. ha,·e been mtsmterpre&lt;ed and
redefined by a tendency Wlthm this social
movement. It seeks to impose the theory
or the global management of natural
resources but h ignores or minimizes the

vernacular 'visdom and knowledge. considering them incapable or creating a
global environmental solution. Howe,·er.
th1s knowledge constitutes the social
bases that maintain the bases or biodiversity m the world.
Today. the forces that dominate the
regions with the grMtest biodiversity have
grown. Territories that were before the
exclusive lands of Indigenous peoples
\&lt;ol8 No.3

have been opened to colonizing expansion Wlth the purpose of expropriating
the trop1cal regions' enonnous natural
reserves hke oil. minerals, umber and
hydroelectric sources. This distonang tendency presents obstacles to the alliance of
the diverse human coznmunilics that
defend the ownership and usage of the
natural resources under a socio-environ·
rnentahst current. which constitutes one
of the most accurate and cffcc:dve criti·
CISmS of the Neo-liberal premistS of
unlimited growth.
V...'e observe the existence of processes

istic. united. nnd complementarily-articulaced societies.
The
fragile
Latin
American
Democmctes, still monopohzed by the
inttreslS of conservati\'e sectors who in
their majority descend Irom old European
and colonial elites. have failed to generate
the political spaces or legislative and
admlnistmtive mechanisms necessary to
allow Indigenous people to progress in
butldmg their own future. ln pantcular.
mihtary 1deologies which frequently
degenemtc into geo-political paranoia, see
Indigenous societies as potentially subfor ethnic reaffirmation. conducive not versive groups which threaten national
only to cultuml reproduction but also to unity, mther than as different peoples.
the recovery of loyalties and potrimonies Indigenous peoples demands lor territorwhich were apparently lost. In
the face or this the domanont
Democracy. as the philosophy of a
SOCltty responds with new ronns
Western social system. is centered
for the destruction or diversity.
on the individual and excludes collecwith obstacles and repressive
tives like Indigenous peoples
i&gt;Oiitical and judicial changes.
Furthermore, the persistence of
multiple lonns of racism that clisquahly and destroy ..
,periences or alter- ial reorg.1nlzation and more cultural and
noll\'( Civilizations is generating processes
lingUtsuc •utonomy are thus seen as sepor "de-lndianization: which lgiiOr&lt;S the anutst effons.
fact that each culture destroyed or termiWe exhort the presidents ol the
nated is an Irretrievable loss lor the whole republics ol Latin America to comply with
the promise made to the Indigenous peoof humanity.
Democracy, as the philosophy of a ples ht the Declamtion of Guadalajam
\Vestcrn social system. is centered on the (Mexico, july 1991). In which they
ind1v1dual and e.'cludes coll&lt;ctives like solemnly promised to ensure their ecolnd1genous peoples. ln thts way an objec- nomiC and social well being. as well as to
ti\•ely VIable plurality has been denied at the obhgauon of respecting their rights
the hngmstic, social, economic and cul- and cultural identity. We also belie"e it
tural levels. The deferred democmtization necessary to approve the Chaner of the
of L.1tin America will continue to be an Rights of Indigenous Peoples which the
empty discourse and favorable only to the UN promoted as well as the International
groups with hegemonic power if it does labor Org.1nizat ion~ Convention 169.
We hkewise demand that legislative
not take mto account the nect':SS.1ry rede·
l'inuion of the current States' territorial, and JUdiCI31 powers and pohucal panics
pohucal, social and cultuml spaces. frame their Jaws. resolutions and activities
Buildang future democracy Wlll require an with respect lor ethnic pluralism and the
increase in the presence and representa· inalienable rights to Hie. land. freedom
tion of different cultural communities and and democracy. And especially. for them
the respect for their political logic, which to carry through an effective effort to
•viii contribute to the formation of plural- guarantee the respect for these rights at
11

�INTERNATIONAL

tial of political projects upon which
Indigenous organizations embark.
where Indigenous peoples live.
\:Ve recognize the initiatives fonnulated
We believe that the Indigenous organiin re&lt;:enl years b)' international organiza.* zations should reflect on these problems
tions (United Nations, UNESCO, and re&lt;:tify the individualist and competiOrganization of American States, UNICEF. tive behaviors of those leaders who have
OIT and others) in favor of the Indigenous diSianocd themselves from the spirit of solpeoples of the continent and the world. idarity in which their organizations were
Nonetheless the results have been limited. fonned. This is the only guarantee for
More pressure and vigilance regarding progress toward the crystallization of a just
Indigenous peoples' current situation is society. no1 only for the Indigenous people
necessary. The imcmational organizations but for all of the oppressed sectors of
must pressure the latin American heads-of- humanity.
state to ratify and comply with internationMany of Latin Americas intellectuals
al conventions on Indigenous peoples.. .
continue to produce speeches referring to
There is a simplistic and erroneous supposedly homogeneous national com\~Sion of what Indigenous panicip:.:uion
munities. devaluing or lending a folk stigshould be in the actions and elaboration of ma to altemate cultural presences. ll is
lndigenist policies, in the formulation of equally neocssary 1 mention the historical
0
community programs and of aid, and in the respot&gt;Sibility that belongs tO the right wing
polilical process of mobilization of the civil- in the fonnulation of the ideological paraian society itself. Such perspective assumes digms that guide the cultural and physical
repression of Indigenous peoples. On the other hand, some
A world without alternate communities.
dogmatic sectors -guided by thewithout differentiated social groups,
oretical mistakes- produced
would be a world condemned to a lack
political practices that have conof creativity and fraternal loyalties.
tributed 1 the repression of eth0
nicity by considering it coumerthat Indigenous peoples simply copy mod· productive to the cla..&lt;S struggle...
II is also neocssary to realize a radical
els of or
ganization fron1 unions or other
sectors of the population. The ethnic conti- questioning of some currents in the social
nuity of Indigenous peoples cannot be sole- sciences and in ctrtain anthroJX&gt;logy which
ly understood as tenitorial control, but il is oriented more toward the aesthetic and
requires the incorporation of political con- Sterile critique of its own disciplines than to
ceptions that are part of the diversity of political thought and action. This is also the
their cultures.
case of a sector of linguistics that does not
Indigenous organizations have fulfilled cooper.ne with ethnic cotnmunities, as well
a fundamental role in the revindication of as not favoring the most appropriate
the rights of the peoples they represent and methodologies for codifying. recovering
in the construction of spaces for dialogue and consolidating autochthonous lanwith ea.ch other and national and interna- guages.
tional powers. V.le cannot omilthat some of
There ha\·e been advances in 1he fommtheir leaders have abused the mandate they lation of bilingual and intercultural educareocived from their peoples and communi- tional policies, but these are far from being
ties to embark upon a career of personal implememed. Education often plaocs chilaccumulation and power. When they dren against the family environment-even
a5Sllme the Criollo model of Clientelismo. from the pre-school level-at critical times
and, more than a few times. of com..1ption, of primary socialization and learning of
these leaders not only discredit themselves their m.other tongue. This results in a subbut they threaten the continuity and poten- sequent deculturation in which languages
the level of the regions or territories

18

are convened into crutches for the acquisition of the dominant language and their
own culture is lOSt to the hegemonic society. 'Whereas until now the State as well as
private and religious groups has used the
formal educat.ional system to undennine
ethnic identity. the school can eventual!&gt;'
become a factor for cultuml reproduction if
Indigenous people effectively appropriate il
for their own historical and cultural imer·
estS. ..

Indigenous people have an undeniable
right 1 their history and cultural heritage.
0
II is the obligation of the State and of secular society 1 promote an orderly and effec0
tive process for returning the knowledge
collected on such peoples.
A process of Latin American democnuization that effectively includes Indigenous
peoples 'viii not be viable if it does not take
imo account the necessity for geopolitical
re-ordering that contemplates the specificities of Indigenous peoples' territoriality. In
this sense. the concept of "peoples" corresponds to socially-organized human popu·
lations which are ethnically defined and
endowed with a spacial dimension that is
their territory. This is conceived as the confines defined by the total and struciUred SCI
of ecological. social and symbolic relations
between a society and the geographical
continuous or discontinuous space upon
which it acts. This should include the
numerous cases in which Indigenous peoples have been divided by State borders.
where it is their right to aspire to circulate
freely in the tenitory of these bordering
r~ations, in accordance wilh their situations.
In any case, tenitOrial autonomy ,viii
imply not ot\ly decision-making in the case
of tt..1..tural and economic resource use but
also in political and cultural self-detern&gt;ination, in the framework of a self-dctcnnination COtnpatible with and complementary
to the sovereignty of national States. '!I
Rio de janeiro. December 10 . 1993.
Th~ full ltXl

of rhis declaration is a\'ailablt

upon request from SAIIC, or can bt fmmd in the
SAIIC conj&lt;rtne&lt; (SAIIC.fndlo) on P&lt;actnc&lt;.

I&gt;Jyya Y News
ala

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                    <text>··-------·--·-·-·-·---------

PERFILES

•

1
uando niño, Berita KuwarU'wa fue raptado
por misioneros católicos en Colombia
quienes lo "convirtieron" y explotaron_
Esto duró varios años hasta que finalmente su madre
pudo rescatarlo.
Desde entonces, Berita (tambien conocido como
Roberto Cobaría) ha dedicado su vida a defender al
pueblo U'wa_ Como portavóz de su gente, Berita ha
dirigido una larga y difícil campaña para prevenir la
perforación petrolera de la Compañía Occidental
Petroleum Co., en territorio U'wa. Los U'wa creen
que el petróleo es la sangre de la tierra y han jurado
cometer suicidio en masa si las perforaciones continúan.
Este año Berita recibió el Premio Goldman del
Medio Ambiente (el galardón más importante otorgado a activistas del medio ambiente), y el Premio
Bartolomé de las Casas (un premio de derechos
humanos otorgado por España)_ Se espera que este
reconocimiento y la publicidad que el mismo está
generando, incrementen la presión sobre la
Compañía Occidental y el gobierno colombiano.
Como sucede frecuentemente con nuestros
líderes, el éxito de Berita en gananse el apoyo internacional para la causa U'wa, lo han convertido en el
blanco de la represión violenta_ El ha sido
secuestrado, golpeado, y varias veces a estado a
punto de perder la vida. Aún así, Berita continúa
hablando elocuente y fuertemente a favor de su
pueblo: "El territorio U'wa es sagrado y la cultura
U'wa no tiene precio_"

-----·-----------------

Vol. 10 No. 3

5

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                    <text>uar Federation radio classroom
remote communities during the rainy season.
© 1989 Aguirre/Switkes/AMAZONIA

The Confederation of Indigenous Nationalities of Ecuador (CONAIE) and the Ecuadorian
government have signed an agreement for a
National Board of Indian Education, which will
develop and implement intercultural bilingual
education at a national level. The project was
announced by Ecuador's Minister of Education
and Culture, Arq. Alfredo Viera at the opening of
CONAIE's Second National Congress in
November.
Under the agreement, CONAIE hopes to use
as models those bilingual education programs
that have already been developed by regional
Indian organizations in Ecuador, with the goal of
creating an educational system for Indigenous
people that departs from that of the dominant
white-mestizo society, and which strengthens the
language and cultural identity of Native people.
Luis Montaluisa of CONAIE was named the first
national director of the Board.
At the Congress, CONAIE delegates stressed
the need to maintain independence from the

Ecuadorian government, but to press for solutions
in the areas of:
• Legal recognition of CONAIE;
• Defense and definitive legal recognition of the
"natural settlements" of Indian nations in Ecuador, and a true application of the agrarian reform
program for Indian people of the highlands;
• Recognition of the right of self-determination of
Indian peoples;
• Expulsion from Indian areas of "pernicious and
harmful" foreign religious sects, including the
Summer Linguistic Institute (ILV), World Vision,
and the Mormons, as well as political groups like
Tradition, Family, and Property;
• Discussion of constitutional reforms and a new
project of laws concerning Indigenous
Nationalities;
• "Pushing ahead nationally and internationally
the campaign against the celebration of the 500
Years of the invasion of the Ainerican continent."
CONAIE elected a new Board of Directors,
including Cristobal Tapuy, President a:nd Luis
Alberto Macas, Vice President.

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                    <text>Bill to Grant Ngobe-Bugle Autonomy in Panama&#13;
Due to strong opposition by the Ngobe-Bugle community of Panama to the mining of their lands, the government has drawn up a bill that will grant the community autonomy over its territory. The Ngobe-Bugle people claim ownership of over 11,000 square kilometers of land in the western part of Panama.&#13;
Marcelino Montezuma, a Ngobe-Bugle leader, explained that his community rejected the mining of their territory out of concern for environmental degradation. The Ngobe-Bugle people felt that without autonomy over their land, they would be powerless to regulate the mining process. “First of all, we want independence, then we will see if mining will suit us," he said.&#13;
While discarding the use of violence to gain autonomy, Montezuma insisted that the Indigenous people of Panama "are losing patience." He also said that they demand to be treated with dignity and will not allow the Panamanian government to take away their ancestral lands.&#13;
&#13;
Information courtesy of InterPress Third World News Agency.&#13;
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                    <text>other problems, in the same way. And that's what is
important for our people." He remains cautious, waiting for
the national park to be officially sanctioned by Congress.
"Quinquen is a symbol of the struggle of the Indians, of our
people. So that's what we're struggling for. I can only hope
that Oillean society would realize once and for all, that the
authorities, who have always discriminated against us,
would realize that this must not happen again...

Pleose write today to encourage President Aylwin k..
continue pushing for this important legis lotion
President Patricio Aylwin
President of Chile
Polocio de lo Monedo
Sontiogo, CHILE
Phone: 56-2· 714· 103
or 56·2·717·054

810-810 DAMS

THREATEN PEHUENCHE
(Chile) 1he mountainous river basin of the Bio-Bio
is the ancestral land of the Pehuenche Indians. Their right to
cultural and economic survival is now being seriously
threatened by the proposal of Oille'selectric company,
ENDESA, to build a series of six dams on the Bio-Bio.
Approval for the first of the dams has already been obtained, but full-scale construction has been delayed pending
a decision by the International Finance Corporation (the
private sector wing of the World Bank) on whether to
provide 25% of the Pangue Dam's funding. Chilean and
international environmental and indigenous organizations
have sounded a warning that the social and ecological costs
of the project far outweigh any potential benefits. Perhaps
the greatest indictment of the project is the fact that the
Pehuenche, whose subsistence is directly tied to the river
and its banks, have been almost entirely left out of the
planning, assessment and decision-making process. At the
eleventh hour, they have been told that their future is in
perilous danger.

If approved, the IFC loan will be the beginning of
the end for the 5,000 Pehuenche inhabiting the region. Part
of the Mapuche indigenous society that once inhabited
much of southern Chile and Argentina, the Pehuenche are
still living traditionally. 1he subsistence activities of the
Pehuenche are carried out along the banks of the river and
its tributaries where they live, cultivate, raise livestock, and
celebrate their religious ceremonies.

1he proposed Pangue darn would have multiple

"The flood.i ng, which is projected to be 14 kilometers in
length, would directly result in the relocation of 600 indig·
enouspeoples and 300 non-native Oillean peasants. Roadbuilding and excavation for construction materials would
displace another 400 Pehuenches. Three of the six proposed
dams would irreversibly destroy over one-half of
Pehuenche territory. It's estimated that the flooding of the
scarce flat and arable fields on the banks of the river will do
away with almost all of the subsistence agriculture practiced in the region.

1he construction of roads and other structures is
already having major effects on the physical landscape, and
is causing culture shock in this formerly isolated region.
Major tourist development of the reservoirs created by the
hydroscheme is likely. Around the world, this type of
development has been accompanied by environmental
contamination and degradation, the loss of land ownership
by poor and indigenous people, and dramatic changes in
local subsistence economies. Already there is evidence that
local landowners are using bribery and corruption to take
advantage of the need to prove legal title to the land and
claim traditional indigenous lands as their own.
Human and cultural rights are guaranteed by
international laws by which the new government in Chile
portends to abide. The social and economic co~dl of the
United Nations has prepared a Universal Declaration on
Indigenous Rights which affirms the collective right of
indigenous peoples to exist without being forced to assimilate, the right to their traditional property and lands, the
right to indemnization, and protection against discrimination. 1he International Labor Organization has issued a
similar document, signed by many heads of state including
Chile's President Aylwin, manifesting their intention to
1espect the rights of indigenous peoples. Moreover, Chile's
proposed new indigenous legislation reaffirms the right of
Native people to maintain their ethnic identity, cultural
customs, and the right to live on their ancestral land.
In compliance with the most fundamental human
rights principles, the government of President Aylwin and
the IFC must reject any project which could adversely affect
the traditional way of life of the Pehuenche and Mapuche
people. Because ENDESA is privatized and the Pangue
Dam project has already been approved, there are limited
avenues for Oillean organizations to apply domestic
pressure. Still, they are hopeful that coordinated international pressure applied to the World Bank, ENDESA and
President Aylwin, will give them leverage to convince the
government to re-evaluate the project.

Please toke action todaylll Write to the World
Bank, encouraging them not to fund the Pangue
Dam project:
BarberConable, World Bank, 1818 H Street NW
Washington, DC 20433, Fox: 202·477·6391

direct and indirect consequences for the Pehuenche people.

Vol6 Nos 1&amp;2

5

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                    <text>E NVIRONMENT

Biobio River: Chilean Government Renews
Ralco Dam Concession
In the Spring 1995 issue of Abya Yala News we reported that END£$A. the largest private company
in Chile. is planning to construct six hydroelectric dams on the Biobio river In southem Chile. The first
of these. Pangue. is already 70% completed. ENDESA now says it will move ahead with construction
of the largest of the Biobfo dam. called Ralco. Ralco threatens to displace 700 people. including 400
Pehuenche Indians. Since our last article. the struggle to save Biobio and the lands of the Pehuenche
has been intense. Now. the Chilean state has broken down s barrier for the construction of Ralco.

n january 12, 1995. ENDESA
announced th:u d&lt;Sput OPJ'O"•
tion by &lt;-1titen groups nnd
lndigenollS people, membcl'&gt; of the
Chilean Cong~Y:SS, and ev.:n some gov·
crnmcnt agencies. the office of the
lnspe.:tor General of Chile had approved
the renewnl ofENOESA\ piOVISion:ll eoncession for surve)'ing In the Rolco area of
the Up1&gt;er Bioblo. The oppo5nion to the
~"""'1\1 had callSCd the normally auton&gt;~tic renewal pi'O&lt;less to be ddnyed for
neorl)' a year.
The groups opp(&gt;SM the renewnl
booiW&lt;' of the ncg.1tivc impact of the sur''cying work on the ecology of the Upper
Btobio nnd the Pehuenche lndtgenollS
c-ommunh1es who live in the ~u\."n. lt1lco
would be a 155 meter·hlgjl d.1m with a
3:100 hectare reservoir, which would
Oood over 70 km of the rh'Cr vrtlle)' and
displa(t': over 700 people. including 100
Pchuenche Indians. Environmental and
lndigenollS righ.s groups oppose the
project not only because ofthe Wide S(ll]e
destruction '' would cause, but also
because projections or Chtl~~ future
energy requitetl'lcms indi&lt;'att that the
energy It would produce will not be
need&lt;'&lt;!
ENDESA hos been continuously con·
ducting surveying activhies in the are:o,
despite the L'lC1 that tbctr ongm~l proVt·
soonal «&gt;ncesston exptn.'&lt;l m 1993. and
their activities have c;onsistcml)' been
camed om \Vttltout the collS&lt;'nt of the
land owners. The opPQ$ition groups

O

30

hold d.at while R:llcos impac.s ~~a_,-e not
been evsluated or appl'O\'ed by the

\\'el'C misled by ('fldesa Into selhng their
Lmds. Others have n:slsled actt\'cly, ask·
appropriAte government agencies. lngEndesa engineers I OV.Icate their com·
ENOESA should not be permiued to munili~ unmedi:u.ely 'Since It has not
conunue to bring dC$lructrvc clements to been pol'Sible to discuss things with
ENOESt\ , and due to the ossaultth:!t our
the R.•lco area.
Under Chilean Lnw (l.nw of Mopuche Pehuenehe people nre being
Protection, Suppon, ond Development of subjected to, we feel forced to take the
lndlg~nous Peopll:). the f'ehuenche
dccisron to ask them to lcn\'e Pchuenche
Indians :w not n.'&lt;jutred to lea"e their lCnitOr)'. Out of the commulllUCS o!
lands again.&lt;t their will nor to accept nny Quepttcn-Ralco, Palmucho, Quepuca,
reloauion package offered by ENDESA. Ralco-Li:poy.
l.epoy,
l.:t
Veta,
The Pehuenche h:!w made d&lt;nr their Cbenqucco..: (IV&lt;rMn (chtcfs) or
opposition to the R.~lco PR\icct and the Quepucn-R.1lco tond R;Jico l.epoy). 'II'
presenc.: of ENDESt\ repii!Semmi•·&lt;'S in
thetr temtory, but the «&gt;tlctSS!on \\ill Wntt rQ the Ptmdcnt Oulc. Ed11anlo Fr&lt;l
ennble ENDESA representanves to move mtd 10 rite diplonwtic rcpr!!smtatfl•ts of Chllc
through the Pehucnche Indians' temtory in your "''"' coun.try. &lt;Uki•g th&lt;m to r&lt;:ij&gt;(ct
agatnst their wish~
the righiS of lndogtrwu.&lt; l'toplt$ tn Chile In
Oppo5tuon to the gr.tmlng of the per- accordtmce •·.illt tltt Cltllean lndigcno.u
mit h:!s been widespl'l:&lt;ld. Onjanu.vy 19, Ptdpla I.D.- and lm&lt;nutfll)rtal Tr&lt;'&lt;ll~
a p~ conference was held to crillclze
the decision to l'Cncw tbec!n•m. A decla- lidU&lt;~rdo Frd, Prrsidcnt&lt; d&lt; Ia Rtl"lblfca do·
rolion \\':IS signed there b)' the major Olilc: Fox: -+S6-2·690·4020 or • 56·2-®0environmental groups and by youth ~329: ll!tp:ll"""'l""srdtnaa.cU; j/Jhn Biehl.
org.•mzatlons o{ the politlrol panle.s in Chll«tn Amba,&gt;&lt;U/Qr to tilt United Storts:
the &amp;0\'Cming C&lt;JQihlon &lt;&gt;f Chile. Also. Fax; 202-887-5579
the Chile.tn Bureau or Indian Alfatrs
(Corporation Nadonal de Oesarollo Ccmplltd from Corri&lt;ntcs, MW$/cllcr of the
lndl!;&lt;na- CON:AOI). re(&lt;'fltly =.ated to Bll#o Action Gn~Up (GABB), and 81oblo
impl~mcnt Ch ile~ new Indigenous
updmc. (transloucd by IR.'?· fo&gt;' More
Pt&lt;iples Lnw, intervened against ENDE- lnjonn&lt;Jtion, contatc Gro.po de Atdon por d

S,.\..

Bioblo, !!• II&lt;'Sto

The Pehuenche comm1.milies m the
path of Endcsali project have had to contend with a well-&lt;&gt;tt.hestrated cmnp.11gn
of mis-information and btibcl)\ Some

R;xcltw. Santwgo de Odie: Te/:+56-!2·737·
H20: Fa.r. •56-2-777-6'11-1. tmall·
gabb@hucl&lt;n.rcuna.d

l'l!ltO

I.Dgantguc l J2,

�</text>
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                <text>Biobio River: Chilean Government Renews Ralco Dam Concession</text>
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                <text>Bioblo River: Chilean Government Renews Ralco Dam Concession</text>
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                <text>ENDESA. the largest private company in Chile is planning to construct six hydroelectric dams on the Biobio river in southern Chile. ENDESA now says it will move ahead with construction of the largest of the Biobfo dam called Ralco. Ralco threatens to displace 700 people. including 400 Pehuenche Indians.</text>
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