23 12 1190 https://www.abyayalanews.org/files/original/0be5fafa9c9002dc53ee2dcc2d072397.pdf 1d84e05ac2b739b204123741de468e37 PDF Text Text INDIGENOUS WOMEN OF MEXICO 10 YEARS LATER (Mexico) 1k follt1Wing uns wrillm by the Unum of Yalalttat Women in Oaxaca and sent to SAITC by Juana Vasquez. Indigenous peoples of Oaxaca and of Mexico have struggled to maintain a certain degree of community sclf· dctcnnination.1hisgivesusdignityas men and women and protect us from the usurpation of our territories, and gives us the possibility to control our own destinies. None can deny that, in almost 500 years of exploitation and constant oppression, that which is unique to indigenous communities has been almost erased and buried forever. 1his has happened not only in Oaxaca, but in all the Americas. Nevertheless, our enemies have failed. As we near the end of the 20th century, we Indian people arc regaining the strength and courage to defend and reclaim our dignity and identity. programs and regulations on indigenous communities. Zapoteca women ofYalalag arc not indifferent to all these problems. We arc Involved in the enduring task of searching for solutions. We have woven our own history and oontinue weaving it, impregnated by great ideals which arc nurtured by life's daily events and with strong effort and sac:rifice. The Incorporation of Yalalteca women Into the political struggle was significant. We have been participat· ing quietly and humbly. On December 24,1980, for the first time in the history of our oommunity, more than 400 women bega. to consciously and vociferously participate in n the struggle for community self-determination. We formed our own system of defense: The Union of Yalalteca Women. On De<:ember31, 1981, the union participated in occupying the Municipal Palace, in order to pressure the government into fulfilling certain promises to our oommunities. In Mexico, we indigenous women arc still suffer. ing the consequences of 500 years of oolonialism, of economic exploitation, cultural domination, marginalization a.n d social discrimination. We arc ronfronting a strong power structure, maintained by men who hunger for gold, and who transform their will into laws, which makes justice into a business. As a consequence of this, many of our women and children arc the victims when we arc deprived of our rights to own land, the usc of our forests and mines, our indigenous systems of justice, education, health and communication. In 1981, the union participated actively in political negotiations. In our first mass mobilization, most of our people journeyed first to the city of Oaxaca and then on to Mexico Oty. 1his helped us to overcome our fear of the authorities. It was at this time that we realiud that we were facing not only local leaders, but also the official party, corrupt politicians and others in government. We recognized that we have to fight against many enemies. We indigenous women have survived due to the strong, sacred tradition which is our heritage passed on from our ancestors. The Zapoteca women of Yalalag have a system lcnown as El Tcquio, the center of all oommunity traditions, in which women, men, children and the elderly p.1rticipate... Unfortunately, politicians have institutionalIzed the Tequio as a strategy to impose government In order to consolidate the process of democratic struggle, one of our first actions was to take control of our schools. Education in indigenous towns is linked to productive work. We introduced programs to study our language, culture and traditional production in order to become more self-sufficient. We became more conscious of our own history. For these purposes we created a Community 40 SAIIC Newsletter �Development Project . After ten years, we have democratically elected municipal authorities, the community of Yalalag is achiev· ing its goals, and we are all participating. After examining these long and hard struggles the Yalalteca women have endured, we know that indigenous women can contribute greatly to transfonn the economic, political, religious and cultural conditions of our society. 'This is our contribution to our future generations. We have reflected upon our situation and have concluded that as women we are living in a very important period in history because we have begun to re-<?valuate our indigenous cultures and reclaim our rights to preserve and develop them. In Oaxaca., with the spiritual strength of Centeol (the Com Goddess), and of our ancestors we are reevaluating indigenous philosophy. We undersland and share feeling$ with other communities of the world which are struggling for popular freedom and women's liberation. Sadly, life for women in Oaxaca and Mexico is hard, bitter and tragic, but this does not mean that we indigenous peoples have lost the struggle. In fact, in the last 500 years, we have lost many battles, however we are privileged in that the roots of our community traditions go very deep and are sprouting. It is this spiritual strength which helps men and women to search for our true Iibera· lion. We are concerned that certain Indian leaders, involved with organizations at the international level are not adequately representing our communities. We indig· enous women must avoid supporting representatives which are based on personal interest We propose overhaul· ing these international organizations so that they be of use to our indigenous communities. To conclude, we indigenous women have a long and difficult road to follow, it is a rough path because we are immersed in alien economic and political structures. For the respect to self-determination of indigenous peoples, For the dignity of indigenous women, For the SQ/idarity of indigenous women all over the world. Juana Vasquez Vasquez of the Union of Yololteco Women,Ooxoco, Mexico . Indigenous Women of El Salvador Demand Respect for Human Rights and the Mother Earth (EI Salvador) The following u.zs presented by Rosa Leticia Caceres, the representative fr()tll the National Association of Indigenous People of El Salvador (ANIS) to the First South and Central American Indian Women's Gathering in Peru. We, the indigenous peoples, are suffering most from the lack of justice in our land. Not only is there a failure in the administration of justice, but we are a.lso threatened with guns and with beatings. We believe human rights abuses signify the gnawing away of our rights as established in the Constitution, since these rights are violated day after day, not only by the anny and the government but also by others who limit our ability to defend our most sacred individual rights. We continue to demand that the govemrnent and the FMlN observe the rights of each and every one of us and respect the rights of indigenous peoples as human beings. We, the Nahuat, Lenca and Mayan indigenous peoples, demand respect from the anny, the goverrunent and all other sectors of our society since we are the ones who nurture and cultivate the earth; we work the land with our own hands, and as women, we are the ones who carry our products to the markets to be sold. The social problems we confront today began for Indian people in 1492, with the Spanish invasion. They came to divide us, to rob us of our culture and our beliefs; they created borders when they had no right to do so because the land belongs to us, the Indians, now and forever. They divided us and imposed their own habits and life-styles. ' It is the indigendus people who carry the burden of the economic crisis that our counll)' is experiencing. We know that all aid has been spent on bullets and ammunition and that a large part of the national budget is invested in the anned forces instead of being directed towards helping the poorest of the poor· namely, the indigenous people of the country. We are also concerned by the increase in the price of basic grains and other general goods as a result of the devaluation of our currency. We are struggling for the respect, conservation and protection of natural resources. 'This arises from an attitude of respect for nature such as that which we, the indigenous peoples, hold. Instead of destroying nature, we respect it. The year 1492 for us marks the beginning of our persecution as Indians, the beginning of the invasion of our culture and of our Mother Earth. In response, we say: an end to the repression against the indigenous people of I;l Salvador! 500 years of death represent 500 years of resistance, and today we, the indigenous peoples, are here with greater presence and strength. Vol6 Nos 1&2 41 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indigenous Women of Mexico 10 Years Later Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Vasquez Juana Union of Yalalteca Women in Oaxaca Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Indigenous Women of Mexico 10 Years Later Item Type Journal Article Contributor Vasquez Juana Union of Yalalteca Women in Oaxaca Volume 6 Issue 1&2 Pages 40-41 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The women of Mexico still fight colonial oppression. Attachment Title Indigenous_Women_Of_Mexico_10_Years_Later.pdf Attachment URL [No URL] Indigenous women Mexico Oaxaca Women Zapotec https://www.abyayalanews.org/files/original/fb3c51aeadcbb191c204f2746e506aa3.pdf 090c78a74ee0c855cfa05a8f5c53a098 PDF Text Text GUATEMALA Guatemalan Refugees Return On January 20. after more than ten years of suffertng In exile. h aving lost their land and their loved ones, 507 Guatemalan families returned to their natlve land from Mexico. AmJdst laughter and tears. 21.480 refugees. young and old, crossed the border1n 67 buses to start anew and recapture what was lost at the beglnnlng of the last decade. Afteranelgllt-hourtrlpfromComltrul, Chlapas. Mexico. the refugees arrived at Huehuetenangoat3p.m .. carryingthelrmost precious belongings on their backs. They were receiVed by governmental and non-governmental agenctes at a recepUon center prepared by the Spec1al Commlsslon on Refugee AffairS [CEAR). The toll of liVIng In exile could be seen In the children, who are the same heJght as other Guatemalan children of the same age, but are much thinner. The refugees stayed In Huehuetenango untU Saturday, Jan. 23. and from there conUnued theirjourney toward the capital. In the capital, the ex-refugees staged a rally In the city's central park and then went 28 on to Coban In Alta Verapaz. They stayed for a few days 1n Coban before boarding covered trucks that took them to Poligono 14, the ctte In the Ixcan regJon designated for their resettlement. About 400 of them left Coban In the first caravan of trucks and, after travellng two days With an ovem.Jgllt stop In the town of Chlsec, theyarrtved lnCantabal,just a couple of hours away from Poligono 14. They stayed ovemightlnCantabaland. thefollowmgmornlng. the truckscarrted them to With In walking distance of their n ew home. Walklngthelastlegofthej ourney. the refugees carried. In addition to their children. cooking utensils and tools they would need to seed and prepare the new land for resettlement. For those who couldn't make the journey by truck, such as the til, the elderly, small children and pregnant women, the governments of France and England provided small planes to transport them. Thousands ofmostly Indigenous refu· gees fled In the early 1980s to escape the army's scorched earth tacUcs and massacres. Abya Yala News �GUATEMALA lxiiWoman Returns Home The Januruy 20th return was the first organiZed and negotiated by the Permanent CommiSSion (CCPP) wh ich represents the refugees. The CCPP finally reached an agreement with the Guatemalan government on October 8. 1992 which determined the terms of the return. Including credits for the purchaseofland. exemptionfrommllltruyservlce for three years and the establlshment of a Vei1flcationCounctl. OnMarch29thePermanent CommiSSion ISsued an Operattve Plan for five more returns between May and August of this year of a total of 1,619 famllles or 8.147 lndMduals who wJll go to the Ixcan. Varillas and Nent6n. The prtmruy obstacle to the refugees· safe and dtgnJfied resettlement IS the htgh level of mllltanzation In the countryside. The army maintains bases In the resettlement areas and has carrted out several attacks against the neighboring Communities oCPopulations 1n ResiStance (CPR). The CPR are nomad communities In remote jungle areas who have chosen not to seek refuge In Mexico despite a decade of repression. The army considers the CPR to be supporters of the Guen111as and wants to prevent any contact between the CPR and the returnees. who It considers subversive. Since the first return, the army has destroyed CPR vtJJages and forced the communities across the border Into Mexico. The people are then prevented from returning by mines planted along the border. In general the army has been mining the whole regton to Inhibit free movement of the CPR and of the returnees. Source: Peace Brigades lnternllliono.l. Processo Jnterno.tionol. Noticios de Guatetno.la, East Bay Sonctuary Coveno.nt Vol 7 Num 1 8c 2 We are coming from Mexico. We are from the Ixcfln. from Salc6n. When I left the Ixcan there were some problems with the army. They burned my house. my whole house. my clothes. I was left naked. After much sacz1flce I now have a Uttle bit ofclothing. My husband died and I became a widow. My son stayed behind with the soldiers. After my husband died I was able with much sacz1flce to raise my youngest son. All my an.tma1s s tayed behind. My h ouse was burned. I CIY from such pain. I wJll dte of sorrow with such suffering. I am not content. I am Cl)'tng. But now there IS a uttle bit of hope. Things are a little better. I thank Mexico for gtvtng us refuge. But now I am going back to my village. where my land Is, where I have my land. I amgolngbacktollvelnmyv!llage. with my people, afterUvlnglnthecampslnMexico. The Mexicans charged us rent. But nowiamgolngbacktomyland.lnGuatemala I have my land. my v!llage. my country. I am going to my country. We will all have to Oght to rebuUd ourv!llage. We have always had to flght and It wJll be no different now. We left because we wanted to, and we are going back because we want to. the whole v!llage. the whole community. The people are golngbacknow because we didn't want to stay In Mexico. The whole communltytsgolngbecause we want to and we are organl7.ed. Right now my heart ts happy because I am returning to my v!llage. Source: PBJ "R ight OOW my heart is happy because I am returning to my village" differtnliiCw" 29 � 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. 7, nos. 1 &amp; 2, (Winter/Spring 1993) 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 Guatemala: Guatemalan Refugees Return Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title Guatemala: Guatemalan Refugees Return Item Type Journal Article Volume 7 Issue 1,2 Pages 28-29 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note Guatemalan refugees return to Guatemala from Mexico. Most fled to escape the military's scorched earth tactics in the 1980s. Attachment Title Gautemalan Refugees Return.pdf Attachment URL [No URL] Guatemala Guatemalan refugees https://www.abyayalanews.org/files/original/c928f2019467654654c57d2ac7309dde.pdf 5f14f80f1b5b8b987eabfb77802a5b0c PDF Text Text I~DIGE~OUS LEADER TORTUREDI~IMBABURA (&:uador) On june 11, 1991, J* Maria Cabascango, 28 year old human rigllts secrc!ary of CONArE (lhe Confederation of illdigenous Nationalities of Ecuador), was detained by the army while travelling by car during a tour of local indigenous communi· ties. He and others travelling with him were transferred to the Ecuadorian investigative police office in Ibarra. Cabascango was held until june 13 and was subjc<:tcd to torture, including bci11g hung from the thumbs, blows to the ears, mock executions and death threats. During the last few years, there have been numerous land con!licts in the prov· ince of lmbabura involving indigenous communities and large landownCf'S, some of which have resulted in the expulsion of these communities from land on which they were living. A large number of paramilita.ry groups have eme.ged in the area and appear to act against the Indian communities, either in combined operations with the army or police or with the acquicsccnre of the government. Tile killing, torture and harassment of many community mcmbCf'S and leaders have been committed by these groups. For example, on December 19, 1990, Indian leader Julio Cabascango (not related to J* Maria) was kilkd, apparently by a paramilitary group. Tile government initiated an inquiry and detained two people (one of whom escaped) believed to be responsible for the murder. illdian leaders are requesting not only that those responsible for the shooting be brougllt to trial but also those on whose behalf they acted. On june 11, the Indian communities of the province of lmbabura declared a 48 hour strike. Such strikes usually involve road blocks but are non-violent in tactics and are usually supported by the local church, student unions and other o.ganlzations, as in this case. During the two day strike, 17 indigenous people, including )OS(! Marla Cabascango were detained, and about 12 others injured, reportedly by members of security forces. Tile purpose of the strike was to request the intervention of the state into the land con!licts that affect Indian communities; to request the disbanding of paramilitary groups; to request the bringing to justice of those responsible for the 1990 killing of Indian leader julio Cabascango; to request govcmmcnt investment in the region's infrastructure; and to request assistance for the growing problem of cholera in the area. Soun:t: AmiUSty /ntmwlionlll Please write to the Ecuodoreon authorities: ·expressing concern ot the reported torture of Indian leader Jose Mario Coboscongo, ·noting thot torture is forbidden under Ecuodoreon legislotion and thot Ecuodor hos also ratified internotionol treaties that oppose its use, including the UN Convention Against Torture and o ther Cruel, Inhuman and Degrading Treatment or Punishment. ·asking foro full and importiol inquiry into the ollegotions of torture, that the nature of the findings be mode public and, should the allegations be sustained, thot those responsible be brought to justice. Write to: Dr. Rodrigo Borja Cevallos Presidente de lo Republica Palacio del Gobierno Garcia No reno 1043 Quito, ECUADOR 12 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indigenous Leader Tortured in Imbabura Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Amnesty International Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Indigenous Leader Tortured in Imbabura Item Type Journal Article Contributor Amnesty International Volume 6 Issue 1&2 Pages 12 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Jose Maria Cabascango was detained and tortured by the military. The local community went on a 48 hour strike. Attachment Title Indigenous_Leader_Tortured_In_Imbabura.pdf Attachment URL [No URL] CONAIE Ecuador imbabura https://www.abyayalanews.org/files/original/23dfde267c57e077bd7b244d5ae0b631.pdf 9012cf6306a74be0ac610898514f929b PDF Text Text SAIIC ACTIVITIES A Word From SAnc•s Board, Staff and Volunteers BegtnnJng wWt thJs cssue. we are tnau· gura.ttng two new sectttms ofour newsletter. In thJs column. we would like to offer you news aboutSAHC. and someoftheman.y actiJJ/tfes In which our board members are engosed. SADC has been In exiStence now for ten years. The decade ends thls year. which the United Nations has declared the "Year of the World's Indigenous Peoples". Along with many other Indlgenous peoples. o.garuzations. and their allJes throughout the contl· nent, SADC's goal In 1992 was to ratse public awareness of what Colwnbus' "discovery" meant. and continues to mean, to the 45 mJliJon Indigenous people throughout the continent. Yet our work has always had a longterm focus. as the struggle for Indigenous self-determlnaUoniSongotng. In 1993, weare looking forward to the Second Continental Encounteroflndlgenous Nations and Organizations (see article page 8). as well as taktng the time. after a decade of o.gantztng. to engage In a process of self-assessment. o.ganl7.ational development. and strategiC planrung In relation to the current situation of Indigenous people today. Changes are taktng place lntemally as we look ahead toward the next ten years and- SAIIC's role In the work ahead . Isidro Garcia. Quechua from Ecuador and SADC's accountant, IS working closely with Kimberly Rosa. the new development coordlnator and Daniela Spiwak, the new office manager. to Improve our Internal structures In order to address the Increase In demand for lnforma- 38 tion and enlarged scope of our networking activities. Jim Freeman IS coordlnating the production of the SADC newsletter. renamed Abya YalaNewsasofthlsiSSuelnhonorofthe name given by the Kuna people of Panama to thls continent. And Rosa Alegria IS coordlnat• tng SAIIC's growing volunteer base and ed.lt· tng Notldas de Abya Yala. the Spanish version of Abya Yala News. The SADC Women's PrOject IS happy to announce the publication of Daughters of Abya Yala. thenewestSADCpubllcatlon.Any assiStance In marketing the book IS welcome. so Ifyou know of any bookstores In your area that may be Interested Incarrying it. please let us (and them) know. SAIIC's board members continue to partiCipate 1n many events and actiVIties of note. Xlhuanel Huerta has been working with the Public Media Center In order to develop a campaign for Increasing SADC's v!Sibillty. Wara Alderete and Gina Pacaldo will be attendlng the National Conference of Indigenous Women In BoliVIa, June 21-23. GuUiermo Delgado will be representIng SAIIC at the European Conference on lndlan Questions. taktng place In Norway July 14-17. He will be offertng a workshop there on the networking actlv!ty oflndlgenous peoples of the American continent. He will subsequently be attendlng the U.N.'s WorkIng Group on Indigenous Populations In Geneva. July 19-30. at whiCh meeting we hope the final Declaration of Principles and Rights of Indigenous Peoples will be approved (see article page 5). Abya Yala News �SAIIC ACTIVITIES Letters From Our Readers NUo Cayuqueo represented SAIIC at the meeting of the Continental Caordlnat.lng Commission 1n Mexlco.ln preparation for the Second Continental Encounter. NUowas also present at the United Nations Development Project meeting In New York on AprU 23rd. to dlscusslntellectuaJ property rtghts In relation to Indigenous peoples. NUo and Wara were both present at the Indigenous health Confer· ence In Canada (see article page 11). Carlos MaJbeth IS working with NUo on the Spanish language radlo program which SADC broadcasts through community radio stations in South and MesoAmerica. LucUene ura Whitesell and her husband Ted have moved to WISCOnsin. where Ted wtU be teach· ~ngGeogJaphyattheUn!versltyorwiSCOnstn. Good luck to both of them. AveryspeclalthanksiS!nordertoone of our most tireless volunteers. Billy R Trice. Jr.. who has been faithfully providing us with much·necded office assiStance on a regular basiS. Just as many other people and non· proOt organll' A~tions. we are currently facing dllllcult economic circumstances. While we arelaokll'lgforwardtotheprospectsforchange and bnprovement In the situation of lndlg· enous people world-wide. there IS much work that needs to be done. (And aU of our office s ta.fl' mentioned earner only adds up to the equivalent of 3 paid fuU-Ume positions.) As always. any conlr!butions of ume, expertiSe. matertals. and/or money are gratefully ap· prectated. as are your feedback and responses to our work. Vol 7 Hum 1 & 2 In future i55ues we would like to devote port of lhis se<tion to printing some feedbock from you, our reoders. We are eopecially interested in any news of your own work on behalf of Indigenous peoples, ond if you have found the information here useful for that end. · We are also open to any ather feedbock or information you would like to send us, and look forward to printing as much of the material that we receive as possible. So, thanks again for your support, and looking forward to hearing from yaul SAIIC's Statement of Purpose SAIIC's aim Is to p ro mote peace, social justice and the full partlclpatlon of Indian people In decision making processes affecting their lives. To this end SAIIC p ursues the following goals: 0 To provide Information to the people In the u.s. and the International communl\y about the struggles of South and Meso Amertcan Indian people for self-determination. human rtghts. and protection of the envtronment. 0 To facllltate direct communication. cultural and sptrttuaJ exchange between NatNeAmertcan people of the contl· nent: 0 To facUitate access to lntemaUonaJ resources by providing lnfonnatlon and technical assiStance to South and Meso American Indian orgaruzatlons and communities: 0 To promote and develop the organization of Indian women at the local. naUonaJ and International levels and to support thetr full parUclpaUon In deciSion maJcll'lg processes that a.fl'ect their l.tires and the well-being of their chUdren: 0 To communiCate the Indigenous perspective to pollcy and funding lnStltuUons whose work aJTects Indigenous people. · 39 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 7, nos. 1 &amp; 2, (Winter/Spring 1993) 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 SAIIC Activities: A Word From SAIIC's Board, Staff and Volunteers Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title SAIIC Activities: A Word From SAIIC's Board, Staff and Volunteers Item Type Journal Article Volume 7 Issue 1,2 Pages 38-39 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note SAIIC announces that, beginning with the current issue, it will add two new sections to their newsletter. It also announces that the SAIIC Women's Project will come out with a new publication entitled Daughters of Abya Yala. Attachment Title A Word Froms SAIIC's Board, Staff and Volunteers.pdf Attachment URL [No URL] saiic https://www.abyayalanews.org/files/original/e3c49f39a4da5f5fb2c6ecb65f52331e.pdf 1e6e482f2e0935ed8daa7d24a9440946 PDF Text Text La Pachamama - Artful Resistance {Argentina) One fonn of resistance and organization in the Calchaqul valley is based on the production of crafts. The Supply Cooperative for Regional Artesans, '1.a Pachamama;' has as its objective the !WOgnition of the technical and economic value of artesanry. Our craft cooperrztive u.zs fonned in 1986. At that time we didn't know anything about what it meant to fonn a cooperrztive, we simply felt it necessary to join together. In reality, we already were working together. Our sJwp had existed for more than 15 years, and people used to rome together here in order to display thdr products. When we began tlllking about fonning a cooperrzlive, the objective u.zs to turn artesanry into a means ofmaking a living. There are many artesans wha cannot work because the necessary materiJlls don't exist. We try to preserve what is autochthonous to our region. All of the artesans are local, from neighboring areas. Our artesanry consists primarily of weavings, but we also work with baskets made of "simbol" and "poleo" (local plants), and wood and leather, and there are also severrzl potters. We use traditional techruques and naturrzl dyes. All kinds ofweavings are made: tapestries, ponchos, blankets, "puyos" (ponchos woven with thick wool), carpets, pullauers, stoclOngs and shawls. W"'""" w«ving a Calchoqlli shawl. This legacy of our ancestors is something that we don't want to lose. They didn't know ofsyntlrdic dyes. They wove with the materials they had at hand, and this is what we want to preserve. Natural dyes are very consistent and chellper too. Locally, we are der>eloping a plan to supply the materials needed for the creation of our crafts. We have bought mw materials, wool, and looms. We have 42 members. We have grown considerrzbly. The main problem right now is commercialization, because we still don't have a market. At the present lime weare only selling locally. What we would like to be able to do is, for example, to go to expositions, to go to other areas in order to sell our things. (Josefa Balderrama, President; Rumaldo Olivar, Secretary) If you would like to support *La PochomomoM Cooperative by purchasing Orle$0nry, inviting its members to on exposition, offering training or consulting in marketing techniques you con contact: Cooperative Pochomomo Ruta 307 Km 118, Amaicho del Valle 4137 Tucum6n, Argentino Two children in El Paso, Argentina. SAJIC Ploolo EL PASO ISSUES PLEA FOR ASSISTANCE (Argentino) The surviyol of the Colchoqui community of El Po$0 is seriously threatened by a lock of water. Community members hove requested financial help in order to construct o well which would supply various communities of the oreo. The cost is $25,000. If you hove information about possible finonciol sources, please contact: Lucio Pachoo/Froncisco Choile Comunidad de El Paso, Fuerle Quemado 4141 Catamarca, Argentino Vol6 Nos 1&2 7 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource El Paso Issues Plea for Assistance Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title El Paso Issues Plea for Assistance Item Type Journal Article Volume 6 Issue 1&2 Pages 7 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The small village of El Paso of the Calchaqui community suffers from water shortage. Attachment Title El_Paso_Issues_Plea_For_Assistance.pdf Attachment URL [No URL] Argentina El Paso water shortage https://www.abyayalanews.org/files/original/cb6c50bc60f689fc193c8ee98d4cd56d.pdf 975d170e49e51477519b595222c065ef PDF Text Text Culture, Identity & Plurinationality "'... in my case I am first of all Schuar anti then I am Ecuadorian." (Ecuador) On June 29,1991, Ampan J<arakra of the Confederation of Indigenous Nationalities of Ecuador (CONAl E) made the following spc«h at a conference on Communication Among the Indigenous Nationalities of Ecuador. We all talk about 'culture' and 'latin· American identity' and 'national identity' and all of our different identities. It is important for us to talk about this. I believe it is easier for indigenous people to talk about identity, because It Is of great concern to us. As workers and Indians, we are told that we are peasants and as such, to be incorporated into the greater society. We are from the country and the city and we are all told that we are Ecuadorian. What does this mean? Some times I have asked myself, and replied that in my case I am first of all Schuar and then I am Ecuadorian. When talking about identity, some say that it is our clothes, others say it is our language. Up to now, the question of how many Indians are in Ecuador is not known. ~state provides one figure; CONAIE provides a different figure. The state says that if one is dressed in Western clothes, then one is no longer an Indian. Just because I am wearing Western clothes, I lose my Identity. Another part of identity is values. We always talk about values, but which values arc 1he real ones? The only thing I can say is that I was taught that national values are the ones we have to follow. lt Is for th.is reason that we have to lcam Spanish and struggle to act as the national society docs, to eat as they cal It's as if our Indian culture has no value. Weare taught one history, the history of the arrival of the Spanish, their civilization. The Catholic religion is the only one to follow and we Indians exist only to be conquered.~ Catholics arrived first, and thought 'those pagans must be baptized. They must be made Christians...: Then the Protestants arrived, and they began to fight over our communities. We Schuar were called Quiwan or fibaro, the Huaorani: Auklls, the Chachis: Kayapas, the Yumas: Omelos, the Tsachilas: Cclorados. Just because the Tsachi.las paint thernsel ves red, they were called Colorados, but that color is not their Identity! Even so, we Indigenous people always lcncw who we were. In the case of the Schuar, one says 1 am Schuar.' Then what does the term Sch114r mean? It means human, an eqwzJ. ThaJ Is identity. Our compalleros of the left tell us that this issue of identity will disappear when the social classes disintegrate, when we all bcc:ome equal. ! have my doubts about this. I think that identity will disappear only when humans disappear. I've seen this issue of identity playing a big role in the Soviet Union. Seventy years of socialism and look at the confrontations taking place over the issue of identity. That is why I get nervous when we talk about a 'plurinational society.' Within the indigenous movement we must a.nalyzc identity and class. Obviously, we identify with the poor, exploited class. However, within this class, we Indians are the most marginalized and racially discriminated against.~ government claims that it is illegal to discriminate, but in reality, radsm is everywhere. In the market, you can hear talk of 'the ugly Indian.' We have to fight against this. We are told that the indigenous mov~ mcnt will displace White people. Many times we have said that we are going to talk about identity and class, but many of ourcompaileros do not want to, because they think that we arc going to hurt their feelings and this will create enmity. And so we do not talk. We've had so many years of ( contimu:d on page 44) We have become strangers on our own lands. In 1he Amazon. for example, in a province which was created in 1964, weare required to have land tiUes. While we have been the owners of these lands for thousands of years.. others come along and say they own them because they have lousy pieces of paper! It is for this reason that we say we must have more authority. In South and Central America, we are called 1iispanics' or 'latin Americans' even if we don't have a trace of European blood! Not so long ago we Indian people had no defined organizations. We called each other brothers.~ linguists, missionaries, historians, anthropologists, called us 'peasants; 'ethnic groups; 'aborigines; natives.' Then they gave us specific names, endless denominations. Vol6 Nos 1&2 11 �Atendo (continued from p. 26) n.cy a.r e a strong force in the economic survival of our communities. This is because of their involvement in the production of "molas," which is the art of the Kuna. Because the "molas" are being sold at natio nal levels and exported to the US and Europe, they are achieving economic success at international levels. In many tespects, the women have a greater capacity to organize them.sclves in cooperatives and to conbibute to the economic survival of the Kuna family than the men do. This is why, when we speak of the Kuna economy, we spea.k of men and women as equals. Davi (continued from p. 21) 1hcre are many people who are powerful. There are powerful gold miners... and authorities too, like Romero Juca, former president of FUNAI. He is responsible for letting the gold miners invade our territory and ... for lots of killings of Yanomami ... Something must be done to solve our problem because Romero Juca will not solve it. He docs not like us. .. Do the international authorities and people from the United States think it is true what they always say that the demarcation of Yanomami land is a matter of money, that they do not have money to do it?... I am very worried about people abroad who.. : are giving money to Brazil. .. but ll21 to help the Indians. This money that comes from abroad is helping the Brazilian government to oppress Indians. I am very worried about that. Non-Indians are like ants. I know that non-Indians like our reso= n.cy say that we have gold, we have lumber, and they say that they need that to help the people who live in the city. Well, we do not want them, and we do not want them here. What we wa. t is tespect for our rights. We want n them to leave us alone. We need help with regard to the health situation. In the beginning we did not need any help. We did not need any doctors, any medical doctors, any nurses or any medicine. But now we need doctors and nurses to help the Yanomami who are sick. We also need medicines because we used to cure ourselves only with 'shabori' [shamanism) ... But that is not enough anymore, And we need medical doctors and medicines and help from non-Indian people. We are worried because the non-Indians are not very much worried about us. They think that we are a different race. 1hcrefore, they want to isolate us. They think we are bothering their work. We are preventing them from working here, so they would rather have us isolated. They do not wony very much about what is going on with us. 44 We have strongly safeguarded our spirituality and traditions. For example, we hold the Gc1U!ml Congress of Kuna Culture, which unites the spiritual guides of all of our communities. They are highly respected by all Kuna people. n.cy promote teaching and learning amongst the youth so that our rich traditions are not lost. We, of Kuna Yala, are confronting serious problems along the Colombian border, where gold prospectors are invading our lands. We are also indirect victims of the confrontations which take place in Colombia between the guerrillas and the army. Violating all laws, both sides invade our region while the Panamanian authorities do nothing to stop them. The same thing occurs with the Yanqui {United States) army which often crosses our territory to go to the Panamanian border with the excuse of filling the vacuum created by the dissolution of the Pana· man ian army in 1989, following the invasion. Ampan (continued from p. 11) domination. everybody is af'Taid that we will take a racist stand and that this will lead to a racial confrontation. For this reason. there has not been enough dialogue amongst the poor dass. In meetings with laborer$, peasants and intellectuals, it is important for us to talk so that we feel equal. We must, if we are from the same cla.ss, talk so that we can find a solution... Plurinationality will only be possible with the total transformation of society. This is possible if, as in Switzer· land, there are well-defined and recognized sectors. We understand that the problem is not exclusively Indigenous. It is a problem which concerns aU of us. In order to form such a state we must think carefully what it would be like. How would it be governed at the political, economic, social and cultural levels? U we find that the workers are on one side, the indigenous on another and other sectors on other sides, then it will not be possible... We must continually reconsider our struggle and include long-term goals in our strategy. We must work together and make compromises. We must coordinate our endeavors in this way or we will not succeed, even if we are united. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Culture, Identity, and Plurinationality Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Culture, Identity, and Plurinationality Item Type Journal Article Volume 6 Issue 1&2 Pages 11,44 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Attachment Title Culture,_Identity,___Plurinationality.pdf Attachment URL [No URL] Abstract Note Transcription of speech given on June 29, 1991 by Ampan Karakra, a member of the Confederation of Indigenous Nationalities of Ecuador. https://www.abyayalanews.org/files/original/8f10c2bd9328d69e7ef136c5d53ecf2a.pdf 451a7d265044ec62097a775ddc4db939 PDF Text Text MESO AMERICA 117 Year Old Nahuat Dies in El Salvador Anastacio Esquino, Center, surrounded by his family in a piciU!c taken last year. He died in April at age 117 in his home village of San Ram6n, Department of Son.sonau:. AnaslaCio Esquino was a Nahuat who survived lhe 1935 massacre in which lhe Salvadornn army killed 30,000 lndjans following a rebellion againstlhe large land owners. At 117 he was one of lhe oldest men in lhe world. His wife died in 1991 atlhe age ofl09. His son Adrjan Esquino, left foreground, is head of lhe National Indigenous Association of El Salvador (ANIS). Condolences and messages of solidarity can be sent to: AN IS Antigua Aduana Ferria 5·1 Sonsonate, El Salvador Second Encounter of Indigenous Press ThesecondEncounterofthelnternatJonal Committee of the Indigenous Press took place 1n Mexico City from Aprtl 25-27. The purpose of the meeting was to continue the process of decolon.lzatlon ofthe media and to launch the First Continental OJDce of the Indigenous Press. The International Committee IS made up of the following publications: Nabguana. the Kuna Un.ldos por Nabguana newsletter (Panatna);Abya YalaNews, theSAIICjoumal (USA): Etnlas (Mexico): Communlcattons Autoc/Uones (Canada). and as an observer Unldad Indigena. the ONlC newspaper (Colombia). The International Indian PressAgency (AlPIN) also partlctpated tn the encounter. Vol 7 Num 1 & 2 AlPIN IS thetl.rst continental attempt to present an accurate Image of Indigenous people and to professionally report on Indigenous ISsues from an Indigenous perspective. AlPIN IS now Inviting open participation of Indigenous people who have been practicing journalism In various media: radlo, video, newspaper. electronic man. For further Information please contact: AlPIN Calle Madero 67·611 Colonia Centra Mexico Mexico, OF 06000 Mexico Tel: 576-50-99 Fax: 761-85-73 33 � 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. 7, nos. 1 &amp; 2, (Winter/Spring 1993) 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 Meso America: 117 Year Old Nahuat Dies in El Salvador Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title Meso America: 117 Year Old Nahuat Dies in El Salvador Item Type Journal Article Volume 7 Issue 1,2 Pages 33 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note An Nahuat man, Anastacio Esquino, died at the age of 117 years in April 1993 in his home village. Anastacio Esquino survived the 1935 massacre at the hands of the Salvadoran army. Attachment Title 117 Year Old Nahuat Dies in El Salvador.pdf Attachment URL [No URL] El Salvador Nahuatl https://www.abyayalanews.org/files/original/0a463c8c629c7108471249e65285dd60.pdf 464acc84abcc565431907f4024ca21bf PDF Text Text A Great Leader Dies (Chile) On July 31, Melillan Painamal died in Temuco of a heart attack. He was a Mapuche Indian leader, and founder of several organizations. He had been organizing the Mapuche people for over 30 years and was the foremost organizer in the Southern Cone during the 1960s and 1970s. In 19?8, during the bloody Pinochet dictatorship, he founded the Centro Culturales Mapuches (CCM) with the goal of unifying the Mapuche people in their defense against the oppressive regime. This led to massive opposition of the Pinochet decree which divided Mapuche traditional lands. Until he died, he worked at the CCM. Melillan strived his entire life for continental Indian unity. As Melillan Painamal returns to the Mother Magnu in the spirit of N'gnechen (the creator), his presence lives on in the struggles of Indian people throug)lout the world. CALCHAQUf INDIANS UNITE AMIDST STRUGGLE AND CONFRONTATION (Argentina) In the Calchaqul valley of the Province of Tucwnan there are approximately 25 Indian communities, all of whom have a long history of struggle. The Diaguita-Calchaqul people waged an implacable war of resistance against the Spanish invaders. In 1716, in order to end the hostilities, the kings of the Spanish Crown signed a treaty with the Indian chiefs, who were led by the Cacique Chapurfe. By means of this Cedula Rtrll (a treaty signed by the King of Spain), titles were granted and Calchaqul sovereignty over their land was recognized. Today, however, the Argentine government does not recognize this treaty. Calchaqui lands are being usurped by landowners who obtain new deeds issued by accomplices in the government. The landowners charge rent from the villagers and if they cannot pay, their animals or harvests are taken away and they are thrown off their lands. The present environment is one of confrontation and struggle. In July of this year, representatives from the communities of Amaicha, Quilmes, El Paso, Los Chailares, El Carmen, El Bailado, Anchillo, Anjuana, Talapazo y Colalao met together to develop a joint work project. They issued the following declaration: Taldng into aa:ounl the proximity of the 500th anniversary of the Spmish cxmquest and the /Ustorical situation of the indigenous communiM; of the Ollchtu{ufwiley where we find ourselves amJinuing to resist the loss of our lands and our culture, we have dedded to fDOl'k together to r=ver and strengthen our organizations. We are cxmscious of the {tlcttha.t it is only through organizing all of our communiM; that we will achieve the strength needed to demand respect for our rights to the land, for our culhmll pautas (values), our trrulitions and our methcds of worlcand organization. The struggle to regain our lands began with theamquest,and wasachierJed in I7161ty ouranastors. From then until now, the struggle has not ceased. After the independence of Argentina from Spain, the land was Iosito usurpers who took adwntage of i1 for personal gain. Again we had to defend our rights, and this lime we achialed the recognition of national authariM; (the protorols ofi857 and 1896).11 is based on this latter recognition that we defend our ltrrilories today. In spite of all of this we main!Jlin our culture, our worlc on the land, our veneration for Pachamama (Mother EArth), our oum music, our own methods of artesanry, and a spirit ofcommunity which is reflected in our patterns of lilnd tenancy and organization. Faced with these needs, and given that the heirs of the conquistadores offive centuries ago are organizing afestive commemoration of what have been five hundred years of subjugation, exploitation, and even genocide, those of us who have endorsed this project have resolved to join our voice with that of all of the peqples of America who continue to resist and demand justiaand respect for our fundamental rights. 6 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Calchaqui Indians Unite Amidst Struggle and Confrontation Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Calchaqui Indians Unite Amidst Struggle and Confrontation Item Type Journal Article Volume 6 Issue 1&2 Pages 6 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The Calchaqui Indians are threatened because their land is being taken by corporations and the Argentinian government. Attachment Title Calchaqui-Indians_Unite_Amidst_Struggle_And_Confrontation.pdf Attachment URL [No URL] Argentina Calchaqui land rights Tucuman https://www.abyayalanews.org/files/original/c88ac723a2d39cf3f5fc56478ad26a28.pdf 20524393ce119ad990fe6c37d3566997 PDF Text Text BOLIVIA Curacas and Jilakatas Recover their Authority 'Wonum from differenl regions will be mee1ing and working together to solve ow common problems" Indigenous Women Organizing National Encounter For more informa· lion pleose contact: Coordinodora de Mujeres lndigenas de Bolivia Ca sillo 23 15 La Pa z, Bolivia Tel: (592)(2) 36 99 63 Fax: (592)(2) 39 13 65 26 The First National Encounter oOndlgenous women of Bolivia w1ll be held from June21-23. 19931nthehiStorlcaiTiwanalru. ThiS encounter IS the culmination of two years ofgrass roots community organlzlng by Bolivian women. The encounter IS being organlzed by the Coordinating Commtsslon of lndlgenous Women of Bolivia whiCh IS made up of the following organl7.atlons: Centro de Dtscusl6n Ideol6gica de Ia Mujer Aymara (COlMA), Organl7-aci6n de Mujeres Aymaras del KoUasuyu (OMAKl. Coordlnadora de Mujeres Jndigenas del Benl (CMIB). Federacl6n Nactonal Campeslna Bartollna Stsa (FNMCBS).MujeresPastorasdelaAsoclacl6n de Crtadores de Camellda and Asoclacl6n Nactonal de Mujeres Radlallstas (ANRCINB). The Coordlnaung CommiSSion of Jndlgenous women ofBollv!a IS a member of the CoordlnaungCommtsslonofWomenofSouth and Meso America and of CONIC. More than 600 delegates are expected to partlclpate. Two representaUves from SAIIC w1ll be attending the encounter as observers. 'The strength ofthts encounter IS that women from different regions w1ll be meeung and working together to solve our common problems." sa!dAllcla Canavlrt(Aymara).President of the Coordlnaung Commission of lndlgenous Women of Bolivia. Financial support IS needed. On December 7. 1992. the first AssemblyoOndlgenousAuthorltlesoftheSouthern Altiplano was held to define the function of Indlgenous communal authorities. ThiS assembly, organb:ed by the ReglonaiFederatlonofSouthernAltlplanoFarmers (FRUTCAS). took place In Tomave. In the Potosi region of Bolivia. The attendees emphasl?.ed the necessity for Curacas (prtmary traditional leaders) and Jllakatas (those In secondary positions) to regain the authority they had years ago. "With the traditional leaders In place we did not have as many problems. But since the government Imposed political authorities (Corregidores) and agents In charge of the Cantons. problems multiplied. resulung In confllctamongbrothers.·theattendeesstated. The regional delegates noted that tradltlonaUytheindlgenousauthorltleshadmalntalned a harmonious relationship between nature and the local populations. They concerned themselves with such tssues as assurIng that evexyone within their jurtsdlction maintain orderly and dlgn.Ul.ed life. However, In recent times the role of these leaders has been reduced to organlzlng community festivals and carnivals. The local attendees explained that traditional authorities dlstlngu!Shed themselves In their own communities by their attire. CuracasandJilakataswore a poncho, a Uuch'u (hat) and a ceremonlal cane. These leaders were the only ones who could dress In thiS manner, thuscommandlngrespect. Source: Aqu~ Bo!Ma Dec. 18, 1992 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. 7, nos. 1 &amp; 2, (Winter/Spring 1993) 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 Bolivia: Curacas and Jilakatas Recover their Authority Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title Bolivia: Curacas and Jilakatas Recover their Authority Item Type Journal Article Volume 7 Issue 1,2 Pages 26 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note Indigenous leaders assemble to try to restore the power of Indigenous authorities. Attachment Title Curacas and Jilakatas Recover their Authority.pdf Attachment URL [No URL] Bolivia Curacas FRUTCAS Jilakatas https://www.abyayalanews.org/files/original/1fc34befc3453ff05f13ff10b9df533e.pdf 49edfbab12131b4adc0ec8c2ab8ea642 PDF Text Text other problems, in the same way. And that's what is important for our people." He remains cautious, waiting for the national park to be officially sanctioned by Congress. "Quinquen is a symbol of the struggle of the Indians, of our people. So that's what we're struggling for. I can only hope that Oillean society would realize once and for all, that the authorities, who have always discriminated against us, would realize that this must not happen again... Pleose write today to encourage President Aylwin k.. continue pushing for this important legis lotion President Patricio Aylwin President of Chile Polocio de lo Monedo Sontiogo, CHILE Phone: 56-2· 714· 103 or 56·2·717·054 810-810 DAMS THREATEN PEHUENCHE (Chile) 1he mountainous river basin of the Bio-Bio is the ancestral land of the Pehuenche Indians. Their right to cultural and economic survival is now being seriously threatened by the proposal of Oille'selectric company, ENDESA, to build a series of six dams on the Bio-Bio. Approval for the first of the dams has already been obtained, but full-scale construction has been delayed pending a decision by the International Finance Corporation (the private sector wing of the World Bank) on whether to provide 25% of the Pangue Dam's funding. Chilean and international environmental and indigenous organizations have sounded a warning that the social and ecological costs of the project far outweigh any potential benefits. Perhaps the greatest indictment of the project is the fact that the Pehuenche, whose subsistence is directly tied to the river and its banks, have been almost entirely left out of the planning, assessment and decision-making process. At the eleventh hour, they have been told that their future is in perilous danger. If approved, the IFC loan will be the beginning of the end for the 5,000 Pehuenche inhabiting the region. Part of the Mapuche indigenous society that once inhabited much of southern Chile and Argentina, the Pehuenche are still living traditionally. 1he subsistence activities of the Pehuenche are carried out along the banks of the river and its tributaries where they live, cultivate, raise livestock, and celebrate their religious ceremonies. 1he proposed Pangue darn would have multiple "The flood.i ng, which is projected to be 14 kilometers in length, would directly result in the relocation of 600 indig· enouspeoples and 300 non-native Oillean peasants. Roadbuilding and excavation for construction materials would displace another 400 Pehuenches. Three of the six proposed dams would irreversibly destroy over one-half of Pehuenche territory. It's estimated that the flooding of the scarce flat and arable fields on the banks of the river will do away with almost all of the subsistence agriculture practiced in the region. 1he construction of roads and other structures is already having major effects on the physical landscape, and is causing culture shock in this formerly isolated region. Major tourist development of the reservoirs created by the hydroscheme is likely. Around the world, this type of development has been accompanied by environmental contamination and degradation, the loss of land ownership by poor and indigenous people, and dramatic changes in local subsistence economies. Already there is evidence that local landowners are using bribery and corruption to take advantage of the need to prove legal title to the land and claim traditional indigenous lands as their own. Human and cultural rights are guaranteed by international laws by which the new government in Chile portends to abide. The social and economic co~dl of the United Nations has prepared a Universal Declaration on Indigenous Rights which affirms the collective right of indigenous peoples to exist without being forced to assimilate, the right to their traditional property and lands, the right to indemnization, and protection against discrimination. 1he International Labor Organization has issued a similar document, signed by many heads of state including Chile's President Aylwin, manifesting their intention to 1espect the rights of indigenous peoples. Moreover, Chile's proposed new indigenous legislation reaffirms the right of Native people to maintain their ethnic identity, cultural customs, and the right to live on their ancestral land. In compliance with the most fundamental human rights principles, the government of President Aylwin and the IFC must reject any project which could adversely affect the traditional way of life of the Pehuenche and Mapuche people. Because ENDESA is privatized and the Pangue Dam project has already been approved, there are limited avenues for Oillean organizations to apply domestic pressure. Still, they are hopeful that coordinated international pressure applied to the World Bank, ENDESA and President Aylwin, will give them leverage to convince the government to re-evaluate the project. Please toke action todaylll Write to the World Bank, encouraging them not to fund the Pangue Dam project: BarberConable, World Bank, 1818 H Street NW Washington, DC 20433, Fox: 202·477·6391 direct and indirect consequences for the Pehuenche people. Vol6 Nos 1&2 5 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Bio-Bio Dams Threaten Pehuenche Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Bio-Bio Dams Threaten Pehuenche Item Type Journal Article Volume 6 Issue 1&2 Pages 5 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note Part of the Mapuche, the Pehuenche's way of life would be terminated if the delayed project to build dams for electric power goes through and the river ends up being dammed. Attachment Title Bio-Bio_Dams_Threaten_Pehuenche.pdf Attachment URL [No URL] Biobio River Dam Chile Environmental Protection Pehuenche https://www.abyayalanews.org/files/original/47fea79aa939c97b325ee5bea0cb9211.pdf 2ad23003bdefa9e0bc7c6e1c5524343d PDF Text Text BOLIVIA Curacas and Jilakatas Recover their Authority 'Wonum from differenl regions will be mee1ing and working together to solve ow common problems" Indigenous Women Organizing National Encounter For more informa· lion pleose contact: Coordinodora de Mujeres lndigenas de Bolivia Ca sillo 23 15 La Pa z, Bolivia Tel: (592)(2) 36 99 63 Fax: (592)(2) 39 13 65 26 The First National Encounter oOndlgenous women of Bolivia w1ll be held from June21-23. 19931nthehiStorlcaiTiwanalru. ThiS encounter IS the culmination of two years ofgrass roots community organlzlng by Bolivian women. The encounter IS being organlzed by the Coordinating Commtsslon of lndlgenous Women of Bolivia whiCh IS made up of the following organl7.atlons: Centro de Dtscusl6n Ideol6gica de Ia Mujer Aymara (COlMA), Organl7-aci6n de Mujeres Aymaras del KoUasuyu (OMAKl. Coordlnadora de Mujeres Jndigenas del Benl (CMIB). Federacl6n Nactonal Campeslna Bartollna Stsa (FNMCBS).MujeresPastorasdelaAsoclacl6n de Crtadores de Camellda and Asoclacl6n Nactonal de Mujeres Radlallstas (ANRCINB). The Coordlnaung CommiSSion of Jndlgenous women ofBollv!a IS a member of the CoordlnaungCommtsslonofWomenofSouth and Meso America and of CONIC. More than 600 delegates are expected to partlclpate. Two representaUves from SAIIC w1ll be attending the encounter as observers. 'The strength ofthts encounter IS that women from different regions w1ll be meeung and working together to solve our common problems." sa!dAllcla Canavlrt(Aymara).President of the Coordlnaung Commission of lndlgenous Women of Bolivia. Financial support IS needed. On December 7. 1992. the first AssemblyoOndlgenousAuthorltlesoftheSouthern Altiplano was held to define the function of Indlgenous communal authorities. ThiS assembly, organb:ed by the ReglonaiFederatlonofSouthernAltlplanoFarmers (FRUTCAS). took place In Tomave. In the Potosi region of Bolivia. The attendees emphasl?.ed the necessity for Curacas (prtmary traditional leaders) and Jllakatas (those In secondary positions) to regain the authority they had years ago. "With the traditional leaders In place we did not have as many problems. But since the government Imposed political authorities (Corregidores) and agents In charge of the Cantons. problems multiplied. resulung In confllctamongbrothers.·theattendeesstated. The regional delegates noted that tradltlonaUytheindlgenousauthorltleshadmalntalned a harmonious relationship between nature and the local populations. They concerned themselves with such tssues as assurIng that evexyone within their jurtsdlction maintain orderly and dlgn.Ul.ed life. However, In recent times the role of these leaders has been reduced to organlzlng community festivals and carnivals. The local attendees explained that traditional authorities dlstlngu!Shed themselves In their own communities by their attire. CuracasandJilakataswore a poncho, a Uuch'u (hat) and a ceremonlal cane. These leaders were the only ones who could dress In thiS manner, thuscommandlngrespect. Source: Aqu~ Bo!Ma Dec. 18, 1992 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. 7, nos. 1 &amp; 2, (Winter/Spring 1993) 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 Bolivia: Indigenous Women Organizing National Encounter Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title Bolivia: Indigenous Women Organizing National Encounter Item Type Journal Article Volume 7 Issue 1,2 Pages 26 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note The Coordinating Commission of Indigenous Women of Bolivia will hold the First National Encounter of Indigenous Women of Bolivia on June 21-23, 1993 in Tiwanaku. Attachment Title Indigenous Women Organizing National Encounter.pdf Attachment URL [No URL] Bolivia Indigenous women https://www.abyayalanews.org/files/original/8bdd980f2899d77a631a2c0694d461d9.pdf 28da3b3b35c7ca692929ddb89b6697f1 PDF Text Text Ph«o by Dap!w Wysham The KUNJ have a Ullique 1~1 of OUUJnomy due w a long hiJtory ofrtsisuw:t. A Message from the Kunas United for Mother Earth (Panama) My name is Atendo Lopez Martinez, and I belong to the I<una nation of the I<una Yala region of Panama. I am here in North America to find out more about the work of our northern brothers and sisters and to investigate ways we might be able to coordinate our actions.! would like to share with you an account of what is happening to our people in Panama, in particular the I<una people. 1hereareapproximately40,000 I<Wla living on the islands in the I<una Yala Region, in the northeast of Panama on the Colombian border. The region of !<una Yala comprises more than 3W islands, of which 52 are inhabited. 1here is a very small percentage of Kuna who reside in the jungle outside of the jurisdiction of Kuna Yala, in the province of Panama. They also are struggling to have their territory (known as the KIUla Region of Madungandi) demarcated. Those of us who live on the islands or in the coastal areas of the Caribbean have a certain autonomy with respect to other indigenous groups and state policy. We obtained a level of autonomy, which is unique among indigenous peoples, by fighting against the police and the colonial army of Panama in 1925. Many of our grandfathers lost their lives to the white invaders, who wanted to keep the I<una people as their slaves. Among others, Nele I<antule and Coman led this uprising. They proclaimed the establishment of the Republic of Tule, which was never actually formed, but we obtained the autonomy we rontinue to exercise today, albeit with many problems. We do not assess national taxes amongst our own peoples, and what we assess from non-I<una people goes toward the development of our communities. With tespcct to our internal governance, we strongly enforce tcspect for traditions and customs within our rommunities. In the political realm, we have the General I<una Congress, which Vol6 Nos 1&2 25 �unites all Kuna people and organizations. EveJy six months the problems of our people arc reviewed in this rongress. Du.ring the rest of the year our rornrnunities and organizations work independently. Distinct political and even ideological positions are respected. What unites us is the defense of our region. our Mother Earth, and our culture. 'The Kuna Region of Madungandi is being threatened by the invasion of non·indigenous colonists. TI>ose who liw in the jungle region are on mountainous lands which are less productive, the result of a forced relocation in 1974 and 1975 by the fonncr government of General Omar Torrijos. The government decided to build a hydroelectric dam in the region in order to supply electridty to the republic. Ironically, today, our brothers still do not have electricity. They do not enjoy any of the benefits of this socalled "technological development." They live in the province of Panama, under the direct administration of the authorities of that province. Their situation worsened in 1974 and 1975 when the government of Omar Torrijos nooded their territories and turned them into an artificial lake. Now the lake generates approximately 45% of the country's elcctridty. The cultivated lands of the Kuna were nooded, the people were displaaxl to inhospitable a.nd less productive areas, and they received little rompensation for their losses. In contrast, the colonists or invaders were relocated to better parts and given rompcnsation for the loss of land and cultivated areas. Since the origins of this problem nearly 20 years ago, the stealing of lands from the Kuna has rontinued. Today, it is lead by wealthy landowners and cattle ranchers who manipulate disputes between poor people and our brothers in order to eventually take over the land themselves. These invasions have increased since the US invasion of Panama, as a result of the ronfusion and lad< of applied justice. On the 10th of july, 1991, the Kuna of Madungandi began a series of peaceful protests, an uprising. The Panamanian authorities immediately stated that the "'Kuna indigenous people, using heavy weapons, have risen up_. to destabilize the present government." This became the pretext for the governor of the province to request the police intervention in order to repress the Kuna. Fortunately, their false daims were disregarded and ronfronted with rourage by our brot.hers, with the support of the Kuna Yala. 'The Kuna who liw on the isla.n dsengage in subsistence production. The men generally work in fishing the seas and agricultural production, in particular the production of eoronut. which is our main source of cash income. We sell eoronuts to Colombian ships, and many of us exchange it for food products. The Panamanian government has done little or nothing to purchase eoronut from us and to look for a solution to the deep cronornic crisis affecting our regions. Amongst our people, we continue to barter for food products, which contributes slightly toward alleviating the crisis. The women, in tum., dedicate themselves primarily to the home and to the care of children. (Su At~ncio, p. 45) 26 The Kuna Speak about 500 Years of Resistance (Panama) Our organization, along with other Indigenous organizations in Panama have coordinated the 500yearscampaign ina united way. We see 1992asa time to commemorate not only 500 years of resistance, but also to reinforce ties of unity amongst ourselves. This will enable us to better ronfront our enemies who tty to divide us and deny our existence. It is for this reason that we recognize the struggle of other poor and marginalized sec:~ors of our countty. Ukc us, they fight for their survival and for rcspe<t of their rights. However, we do not tolerate those nonindigenous organizations that want to capitalize on the 500 years campaign for political purposes. They want to use indigenous peoples without understanding and recogniz.. ing the nature of our struggles. We do not deny the struggle of other sec:~ors of Abya Yala (rontinent, In the Kuna la.nguage). On the contrary, our rontinent will be free only when all sec:~ors. .. arc free. However, there are attempts to undermine the u.nity among indigenous peoples by using us when we arc in the limelight. and simultaneously giving priority to other struggles. I believe that 1992 should not be seen as the end of the indigenous struggle.lnstead, we must realize that our struggle will continue beyond 1992, until there is recognition of all of our rights of self-dctcnnination for our territ<>ries. This must be understood by those popular groups who support us. They should not see in the struggle of indigenous people, the opportunity to achieve their own aspirations. We are in solidarity with them, and we thank them for their solidarity. And we recognize that there are divisionsamongst indigenous peoples, but in spite of all of these, 1992 should be a year for monumental unity, in order to challenge our enemies. Our Mother Earth is being beaten. and her children should be united to defend her. In Panama we have a 500 Years National Commit• tee composed of indigenous and non·indigenous groups. The indigenous peoples include the Kuna, Guayrnie, and Embera. We want the Committee to be romposcd not solely of people from the capital and big dties, but rather people from the communities of our regions. We are proposing a National Gathering to deal with many issues, including that of greater unity in order to defend our rights and demands to the national government. I would like to call on all of our brothers and sisters of the rontincnt to keep our fists high- together we will advance along a path of unity and liberation of our peoples. SAIIC Newsletter �Atendo (continued from p. 26) n.cy a.r e a strong force in the economic survival of our communities. This is because of their involvement in the production of "molas," which is the art of the Kuna. Because the "molas" are being sold at natio nal levels and exported to the US and Europe, they are achieving economic success at international levels. In many tespects, the women have a greater capacity to organize them.sclves in cooperatives and to conbibute to the economic survival of the Kuna family than the men do. This is why, when we speak of the Kuna economy, we spea.k of men and women as equals. Davi (continued from p. 21) 1hcre are many people who are powerful. There are powerful gold miners... and authorities too, like Romero Juca, former president of FUNAI. He is responsible for letting the gold miners invade our territory and ... for lots of killings of Yanomami ... Something must be done to solve our problem because Romero Juca will not solve it. He docs not like us. .. Do the international authorities and people from the United States think it is true what they always say that the demarcation of Yanomami land is a matter of money, that they do not have money to do it?... I am very worried about people abroad who.. : are giving money to Brazil. .. but ll21 to help the Indians. This money that comes from abroad is helping the Brazilian government to oppress Indians. I am very worried about that. Non-Indians are like ants. I know that non-Indians like our reso= n.cy say that we have gold, we have lumber, and they say that they need that to help the people who live in the city. Well, we do not want them, and we do not want them here. What we wa. t is tespect for our rights. We want n them to leave us alone. We need help with regard to the health situation. In the beginning we did not need any help. We did not need any doctors, any medical doctors, any nurses or any medicine. But now we need doctors and nurses to help the Yanomami who are sick. We also need medicines because we used to cure ourselves only with 'shabori' [shamanism) ... But that is not enough anymore, And we need medical doctors and medicines and help from non-Indian people. We are worried because the non-Indians are not very much worried about us. They think that we are a different race. 1hcrefore, they want to isolate us. They think we are bothering their work. We are preventing them from working here, so they would rather have us isolated. They do not wony very much about what is going on with us. 44 We have strongly safeguarded our spirituality and traditions. For example, we hold the Gc1U!ml Congress of Kuna Culture, which unites the spiritual guides of all of our communities. They are highly respected by all Kuna people. n.cy promote teaching and learning amongst the youth so that our rich traditions are not lost. We, of Kuna Yala, are confronting serious problems along the Colombian border, where gold prospectors are invading our lands. We are also indirect victims of the confrontations which take place in Colombia between the guerrillas and the army. Violating all laws, both sides invade our region while the Panamanian authorities do nothing to stop them. The same thing occurs with the Yanqui {United States) army which often crosses our territory to go to the Panamanian border with the excuse of filling the vacuum created by the dissolution of the Pana· man ian army in 1989, following the invasion. Ampan (continued from p. 11) domination. everybody is af'Taid that we will take a racist stand and that this will lead to a racial confrontation. For this reason. there has not been enough dialogue amongst the poor dass. In meetings with laborer$, peasants and intellectuals, it is important for us to talk so that we feel equal. We must, if we are from the same cla.ss, talk so that we can find a solution... Plurinationality will only be possible with the total transformation of society. This is possible if, as in Switzer· land, there are well-defined and recognized sectors. We understand that the problem is not exclusively Indigenous. It is a problem which concerns aU of us. In order to form such a state we must think carefully what it would be like. How would it be governed at the political, economic, social and cultural levels? U we find that the workers are on one side, the indigenous on another and other sectors on other sides, then it will not be possible... We must continually reconsider our struggle and include long-term goals in our strategy. We must work together and make compromises. We must coordinate our endeavors in this way or we will not succeed, even if we are united. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource A Message from the Kunas United for Mother Earth Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title A Message from the Kunas United for Mother Earth Item Type Journal Article Volume 6 Issue 1&2 Pages 25-26, 44 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Attachment Title A_Message_From_The_Kunas_United_For_Mother_Earth.pdf Attachment URL [No URL] Abstract Note A member of the Kuna people describes their tribes achievements and the 500 years of resistance. Kunas