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                    <text>0RGAHIZATIOH

AHD

COMMUHICATIOH

Forging Unity, Zapatistas Call for
Indigenous Forum
ith more than 300 delegates,
250 guests. and mtemation·
al obst"~rs and reponers.
the Natoonal Indigenous Forum took
place on Janunry 3·9, 1996. In S.1n
Cristobal de Ins&lt;"=. in an area called
the Valley of Jove! The event WllS called
by the EZLN {Zap:uista Army of
Nntlon:•l Libenttion). the Commission
for Pacification {COCOPA), and the
Plural lnd tgenous Assembly for
Autonomous RcgtOI\S {ANIPA). 1\venty
four Zapatislll commanders, four of
them won&gt;en. participated In the Porum
by chatting the Working Conunissions.
The orgamznuonal fmme of the
Forum revolved around th&lt; objecttvcs
of the controversial "Peace wllh Dignhy
and Ju.suce· ncgouauons between lhe
go,·crnmem of Prestdent Ernesto
Zed!llo nnd the EZLN oceurring in San
Andrt!.&lt; l.1m!inznr. Chiap.1S. '!'here the
parttes reached ngreements on the first
theme or lnd•g~nous Culture and Rights
on January 18.

W

Pre,;ou&lt; to the Forum. the EZLN
consulted ""h its more than OM&lt;! hun·
dred adviSers out of whtch '10 are
Indigenous people. The Forum was
di.;ded into six Working Commi;slons:
I. Community and Autonomy.
Indigenous Riglu.s
2. indtgcnous Culture
3. Indigenous Educ:nion
4. Condiuon, RighiS, and Culture
of Indigenous Women
5. indtgenous Peoples and
Mediums of Commumcuion
6. Political Repre.scmation and
PaniC!palion
lndtgcnous Peoples
It was the n.,.t 11me that the
Zapatisto&gt; met ";th Indigenous repre·
scmativcs from most or t he 57
indigenous notions m Me.&lt;ico. numbcrmg today appro.umatCI)• 14 mtlhon In
the Rcsoluuons, most of the delegates
expressed
strong
support
for
Autonomous Indigenous Regions as
w.:ll ~ the need 10 ha'-e • ptrm:~nent
forum to discuss lndtgcnous issues.

or

Another resol ution that came out of the
Forum was to demand that the go\'cm·
mcnt a.n d congress rctnSiale ~rttcle 27 of
the Consmution •n order lO ensure that
communal lands won't be sold to out·
stdcrs. Al.so, the Forum proposed 10
change sc,·cml other an1cles of the

Consmution wnh aim to cre~tc a pluri·
nauonal state adapted 10 the many
pueblos that hvc m Mexico today.
~brgarita Guntrrtz. lil&gt;nhu from
the Stole of Htdalgo and one of the coor·
dmalors of 1\NIPA. spoke I&gt;&lt;&gt;Silively of
the event. "ThiS is a great Forum
bceallSC n has united gr:ISSrOOis
Indigenous Reprtsenlllti\'\'5. and engag·
ing In dialogue with the F.Z~N com·
manders helps 10 have an understand·
tng of the cultures nnd problems we are
foong. Al.so, the !'ttct that m the EZLN
women have full paniclpation is very
poshivc. We haw to make an i memnl
revoluuon first whtch Is to allow
wom&lt;n to paniClpate fully m all dcct·
s•on-making procr:sscs. • ....

Peace Accord Signed by EZLN and Mexican Government
'The EZLN and the Me&gt;elcan state agreed oo a prebmlnaty
I peace agreement oo Februaty 16th ln the Chiapas town
of San Andres Larrainzar. It was agreed that lncftgenous
rights must be stated in the coostitutlon: lhat Indigenous
poltllcal participatioo and representation be V&gt;lide1y b&lt;ood·
ened: lhat justo:e be gu~~ranteed to lndtgeoous peoples:
that Indigenous cultural expre$$ion be supported: and that
Indigenous pe&lt;&gt;ples receive support for the creation of their
own educational systems.
.
The peace agreement ~ afte&lt; the roundtable
negotiation from Janua.y I 0· 18 In San Andres Sacamch ·en
de los Pobres. where the two factions agreed to re·define
the relationship bet...veen the state and Indigenous peoples.
or estOOWI p&lt;indples and componeots for the construe.
lion of a "new soc181 contract." tn whiCh Indigenous peo·
pies participate ss full members of society. all within the
context of a "profound reform of the state.·

or

34

By far the most slgn!r.cant advance of the negotia·
lions are the modtficalions to the Mexican constitution.
namely the recognllion of Indigenous peoples' right to
self-determination and autonomy. This comes after an
lnltJal stance of complete rejection of the even the men·
1100 of the word • self·deterrmnatton. • However. due to
pol•lical pressures. the need to re·establlsh M exico's
Image of stability as seen from abroad. and a negotiat·
ed definition of the nature of autonomy, the government

conceded.
What is the nature of the ·Autonomy· granted to
Indigenous peoples after this Initial round of agree·
ments? Autonomy was declared at the • communal"
level. which ts a far c.y from the lndtgenous vtsion of
dlslincl and proper territonal.lurfdlcal. and political enti·
ties. This point will no•doubt be contested in negotiat·
lng sessions to come.

Attya Yaia News

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                    <text>M u J

E R

Miembros del Comité durante el Segundo Encuentro.

Fortaleciendo la

El

8

F

omunacac1on:

11 Encuentro de Mujeres Indígenas
de Centro y Sudamérica
El Comité Ejecutivo de la Coordinadora de Mujeres Indígenas
Meso y Suramérica se reunió en La Paz, Bolivia, del 4 al 6 de julio
1994 para preparar la Asamblea General que se llevará a cabo
México, en agosto de 1995, y la Cuarta Conferencia Mundial
Mujeres promovida por las Naciones Unidas, en Beijing en 1995.
n agosto de 1990, las organizaciones de mujeres Sabmi de
N oruega organizaron la Conferencia Internacional de Mujeres Indígenas
a la que asistieron representantes de todos
los países de América. En esta conferencia
se decidió convocar a una reunión para
formar una red de mujeres indígenas de
Meso y Sudamérica. El Primer Encuentro,
en el cual se formó el Comité
Coordinador, se llevó a cabo en Lima,
Perú, en marzo de 1991.
El Segundo Encuentro fue organizado
por el Centro de Discusión Ideológica de
la Mujer Aymara (CDIMA) y participaron
en el delegadas de Guatemala, Panamá,
México, Venezuela, Nicaragua, Perú,
Argentina y una representante de la
34

de
de
en
de

Coordinadora de Mujeres Indígenas de
Bolivia (CMIB)
Este Encuentro se inició con una ceremonia Quechua-Aymara, la Waxt'a,
ofrecida a la Pachamama (Madre tierra).
En el se ratificaron los siguientes objetivos:
1) Promover una comunicación permanente con las organizaciones de
mujeres indígenas existentes para
desarrollar una red de solidaridad a
nivel nacional e internacional.
2) Promover el intercambio de experiencias culturales y organizativas entre las
organizaciones de mujeres indígenas.
3) Establecer relaciones con organizaciones nacionales e internacionales y
participar activamente para articular,

promover y proyectar las demandas
de mujeres y pueblos indígenas.
Con el propósito de alcanzar estos
objetivos se aprobaron las siguientes resoluciones:
1) Impulsar la Red de Comunicación de
Mujeres Indígenas de Meso y
Sudamérica a nivel internacional y en
cada país.
2) La difusión, comunicación e información se realizará por regiones. Las
sedes de la Red de Información regional serán: El Taller de Mujeres Kunas Asociación Napguana (Panamá); el
Consejo de Organizaciones Mayas de
Guatemala y la Fundación de
Desarrollo Educativo, Social y
Económico FUNDASE (Guatemala); la
Coordinadora de Mujeres Indígenas
de Bolivia y el Centro por los Derechos
de los Pueblos Indios de Meso y
Sudamérica (SAIIC -USA).
La CIMI afirmó que aunque ha habido
progresos en relación a la comunicación y
participación de las mujeres a nivel de las
organizaciones, aún sus derechos continúan siendo violados. Afirmaron
además que "... las políticas neo-liberales
son una amenazan para los Pueblos Indígenas. Nuestros territorios y ecosistemas
están siendo más explotados y contaminados ... ".
Miembros de la Coordinadora de
Mujeres Indígenas del Continente participarán en la Conferencia Mundial de
Mujeres en Beijin para organizar un taller
sobre violencia doméstica. ~
Para mayor información comuníquese con:
María Riquiac Morales
Consejo de Organizaciones Mayas de
Guatemala (FUNDASE)
10 Calle 5-21 Zona 1 CHICHICAS
Chimaltenango, Guatemala
Fany Avila Eleta -Taller de Mujeres Kuna
Apartado 536. Panamá.
Rep. de Panamá
Tel: 507-696525 • Fax: 507-693514
Puede además recibir información en SAIIC
Noticias de Abya Yala

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                    <text>I~TEH

N A TIONAL .

AJ,rerican Free Trade Agreement (NAFTA), "Indigenous people are
displaced and become environmtnlal and economic refugees in their own land...
Tom Coldtooth, lndigtnOUS Environmental Network

cspcctcrofNAFTAnolongerbovcrs
The resource-rich Native homelands will for ln&lt;ligenous lands in Mexico. Even lbe
overAmerica,it hasmaterializcd.Thc be targeted by corporntions as bot spots for free-flow spirit of the trnde agreement does
high-OyingrhctoricoflbeCiintonAd- development Without doub~ all Mexican not extend to communities split by national
minislrntion will now translate into very real trnditional lands will be up for grabs. Spccu- borders. The border communities of tbc
an frightening environmen"\! destruction lators in Cbiapas already forced some Mayas Mohawk, Salish-Kootenai, Colvilleand labor injustice. Despite tb~aution off lands in anticipation of NAFTA's ap- Okas_agan, Abcnaki, Cocopa, Kamia,
these issues received in thc&lt;poJel!u tumult proval!
o·odlia1&gt; ~Kickapoo will not be reunited
NAFTA inspired, one important story went
The future of Canadian and U.S. lndig- dcspite}cmassivemeldingofthethrcecoununrcported in the mainstream media: cnousgroups is also uncertain. With NAFTA tries' economic agendas.
NAFTA's ambush on Indigeno~ rights.
approved by &lt;j~~ws that protect !he
vMious Indigenous organizations have
NAFTA 's central premise tbat govern- rights of Native 1\nieticans to live on and deoo.b;ccd thetrnde agreement The Contiment regulations interfere witl(frc;c trade utilize their lands may~longer protcctany:.___S" CommL&amp;sion of Indigenous Nations,
allows dcmocrntically created laws to be one'f[Omcorj)Ornte"aVidltT COmJl'\nies wili--c&gt;
iganizations and Peoples (CONIC), reprcoonsidcrcd trnde barriers, and thus made inop- a~ the best~~~ sources, and natu- scoring 26 various organizations that reprccrntivc. NAFfA sets up an independent rnlrcsourccs. lftbe ~ t.A tribu naldeemsa scotover2,500oommunitics,and1bcAmeritribunal dosed to public participation. The legal protoction ofancicntland righrfa barrier can Indian Movcmen~ havebothdccriedsueb
tribunal decides if a native, state, or federal to trndc, the law may be struck dowo: Tribal an auack on Native land claims.
lawoffendsfrcetrndewitbout any criteria for governments rna/no longer be able to reguThe ripples of NAFfA will exten&lt;l far
evaluating whether lbe trnde would offend late the sale o lands and, as a result, beyond North and MesoAmerica. The treaty
;
the public. Such unaccountability in a tribu- privatization of land will likely proceed on a has established the largest free-trade.zone in
nal has broad implications for the Native ma:t-•scale.
thewo~d,scllingancxamplewbicbthrcatens
Peoples of North and Meso America.
Privat.ization ~ill hasten theoonversion of to presage a global elimination of democratic
In the United States and Canada, Native oommons into oom~iti.cs. For example, laws that protcctthe land and its ponplcs. The
Americans live on traditional lands endowed water will be bought aoosold, trnnsfenedand Genernl Agreement on Tariffs and Trndc
withfortypercentofaUknownenergysourccs trnded, without rc~~ativc claims to (GAT!), the international trnde decision
for each oountry, acoording to the Indian sucb an essential resource. NAFfA enootU- making body, is scheduled to soon resume its
Treaty RightsCommiuccof Chicago. These ages projects similar to the James Bay Hydro; eighth roun&lt;loftradetalks. Manyoftbeissues
trnditionallaods fall into two categories, res- electric Project wbieh will send Canadian on the table, like investment and service barervation lands and private property. In both wate.rs down the MissL&amp;sippi to consumers in Viers and Intellectual Property Rights, were
cases, government laws have served tosome- he U.S. and Mcxioo. The dam has flooded the i'csolved under NAFfA. If NAFfA becomes
what protect Native American decisions r~ Cree nation's traditional hunting grounds, GAIT's model, we face ble.11&lt; profaning of
garding the usc or sale of t.raditional lao&lt;ls. decimating caribou populations and forciyg the Earth's environmental and culturnltreaHowever, in Mexico, lod.igenousponplesalso relocations and cultural upheavaL
sures. Our aching and wearied land can not
living on coonomically valuable land enjoy
NAFfA, crnfted by Bush and 2000 of ihe support such assaults on its Native American
signifocandy less legal protection. President largest American oorporntions, incorporn\ed caretakers.
Salinas recently abolished even the meager no Indigenous pooples in the drafting of ihe
Mexicanlawssafeguaroingancientlandrights. agreement. NAFfA includes no provision
Sources: The Circle; Honors Digest

T:

.It

a

r

VOl. 7 NO. 3 &amp;4

I S

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                    <text>INTERNAT I ONAL

Free-determination
and the States:
Commentary on Barbados Ill
by A
ucan H
uilcaman
read with interest the "Declaration of
Barbados Ill" reprinted in the last
issue o f Abya Y News (Voi:S no.3).
ala
Considering the breadth of material
included in the declaration. I will only
comment on the portion of that docu·

I

ment which begins with suggestions to
the governing l.1tin America.n states, the
United Nations and its various specific

bodies such as the OIT, UNESCO.
UNDP. and FMI. Second. I also want 10

comment on the declarationS final sec·

The promises which L'ltin America:S
governing states have made through

documents in summits such as those
held in Mexico and Spain respond 10
Indigenous peoples· undeniable reality,
but these resolutions are very far from
being implemented in practice. In the
meeting in Spain, the governments

promised to establish a Development
Fund for Indigenous Peoples of latin

America and the Caribbean. Now, when

\ Ve are in agreement in relation to

Indigenous peoples petition the fund for
economic assis1ance. they are told that
the fund has no resources and that it is
only a negotiating table between some
international
organizations
and

the identification and historical analysis
of factors wh ich have made the political
and cultural oppression of Indigenous
peoples possible. as well as the ' "e'vs on
ideological, political. religious. and eco-

legitimize their actions, they have established an an oversight council with
Indigenous representation. However,
Indigenous delegates have to be ac redit~

tion related to the self.detemlination of

Indigenous peoples and the nationally

constituted states.

nomic colonialism and neocolonialism.
However. the declarations call to the
Latin American governing states seems
misplaced. The Slates are fully aware of
the reality in which we Indigenous peo·
pies live. Th ey know that this reality has

been constructed by force and violence.
The denial of our physical and cultural
existence produced by the political constitutions and legal systems responds to
the homogenizing nature of the govem-

ing states, and is the resuh of organized
political decisions. not of coincidence or
circumstance.

Aucan fhiilcaman is \Verken. or spohc..sperson,
for the Mapuehe organitation Auhin
\Vallmapu Ngulam-C&lt;&gt;uncll of All the Lands rn
S&lt;&gt;ulhcm Chile.

Vol. 8 No.4

Indigenous communities. In order to

ted by each countrys chancellor. They
this ·democratic panicipation." but
il is nothing more than state colonialism
under the guise of recognition and
democracy.
Similarly, the governing states came
to a set of agreements at the Eanh
Summit in Rio de janeiro in 1992. If we
try to verify compliance with these
agreements. we do n ot find any concrete means in the legal. political or eco·
nomic arenas to ensure better adminis·
tration of natural resources. It is easier
to identify the thousands of hectares of
land. mountains. rivers. and lakes which
have been destroyed and contaminated.
Un doubtedly. as it has become impossible 10 evade the Indigenous reality. the
governing s.tates will make a declaration
C.."lll

regarding Indigenous peoples whenever
they hold a continental meeting. but in
no case does this imply compliance with
their promises.
I belie,·e that any demands or exhor·
tations require precision.
We
Indigenous peoples are fighting for the
recognition of our rights, rooted in our
historical and political condition as a
people. with all powers in the areas of
rights, ideology. politics. and culture
which this implies. such as the restilu·
tion of fundamental rights and freedoms
such as free·determination and the resti·
nuion of ancestral lands. These condi·
tions are precede any fonn of recognition. otherwise. the states will continue
lO determine the framework for recogni·
tion and relations between Indigenous
peoples and the governing states.
1 consider out of context the cttll to
the United Nations and its various spe·
cial bodies. as if these were something
separate from the constitution. control.
and intervention of the governing states.
ll is time to state what the United
Nations is and what it truly represents.
The United Nations does not exist; what
truly exists are "Concerted States.. which
are simply institutional structures whh a
legal. political and ideological base and
with defined interests. Taking into
account that the ideological base and
sustenance o£ a nation is fundamentally
cultural. It is no longer possible to con·
tend lhal the "states are polilically·orga·
nized nations." States in America
(Wallmapu in the Mapuche language)
have no corresponding socio-&lt;:ultural
reality. Therefore. the United Nations
23

�t&lt; T E R t&lt; AT I 0 t&lt; A L

arc the s.-~mt govemmg states that have
been COI\SIIUCicd wnhou1 uking into
account the cultur.ll d"·ersny of the con-

unent
The I LO (lnternouonal Labor
Orgamzauon).
UN
Oe\'elopment
Program ond UNICEF are not independent of the United Nations or of the
governing s1mcs. Thus. their actions
are not :lU10ttomous. All of their plans.

progmms. nnd projects require govern·
mental approval. It is sufficiem that an
lndagcnous organization comes into

confltct wtth the stotc in the process of
then struggle, for these org:mizations to
hmtt the help chey gwe.
Relaung to 1he declarauonS State·
ment, '"\Vt btheve u necessary to
appro\'e the Chaner of Indigenous
Peoples Raglns promoted by the UN: it
1S wonh menuontng that af1er thineen

ye01rs of dtscussaon lxtween members of
the UN Workeng Group and Indigenous
reprcscnt:tllv&lt;:s. the governments are
not willing to recognize fundament:tl
rights such ns frec-deurminacion and the
restitution of nnccstml territories. Frcedctcrmmmlon is a right prior to. or condicional for. enJoynlCnt of the ocher
rights. Before demanding prompc racificauon or thiS feg.1l instrument, it is
esscnual to be sufficaently informed of
the fundamental nghts chac lndagenous
peoples are defendmg m che '"'rious
spaces 3.\"31lablt to us, as well as posi·
uons t3kcn by thr states in relation to
chcsc nghts. Wuhouc mcorporacing
these COnditiOnS, new ronns or dominaliOn could spnng from international
law, even ash IS rr:1med as the recognition of Indigenous peoples and cheir
righcs. Dunng che Working Groups'
fino( session (July 25-29, 1994), they
did not permit rc,•lsion of the declaration. and merely received Indigenous
represencatives ·comments." chereby
pre,·cnung full recogmuon of che confltcl becwcen lndtgcnous righcs and che
states
The nghc co free-&lt;ltcerminacion, formulated by the Indigenous peoples.
shows che d"•de between the historical
24

legacimocy of lndtgenous peoples"
inahenable nghts and che legaluy that
sustatns che staces The lnd1genous people ma1ntam wuh all our comiction
that 1hc states, do not ha,•e more nghts
than we do. nor have we au1horized
them to 1m·oke our exclusi"c rights, nor
intervene II' OUr I)COpltS' rulUre.
Since the dcclarat•on olso calls on
the lntcrnmionnl Lnbor Organiza1ion
(ILO) and refers to its Covcnanc 169, I
have to comment that this Covenant
renects the st:ue-govcmments' politics
of juridiClll colonialism as well as chat of
the UN'$ agenc•es. Although che
Co\'eMnt rccogmzes us as peoples. it
samultaneously r&lt;J&lt;CIS che righcs chac
stem rrom thiS r«OgJ'IIliOO, SO that it
remams
purely symbolic. The
Co"enants most SlgntfiCllnc element lies
in pro'"dmg lndagenous people che
right to '"consultauon and panicipauon: Howe,·er. th1s ng.ht becomes ind·
recuve when we remain polhica11y
o ppressed by the scates. Indigenous
consent In 1his context is rel:uive. At
the UN World Conference on ~Iuman
Rights in june of 1993 where I served as
spokesperson for che Indigenous represemauvcs. we Slated "\Vc call on the
States to mufy Co"enant 169 of the ILO
pro,1dtd chat the Indigenous peoples
are 1n agrt-c:ment \Ve understand this
1nstrumcnc as che first step co establish
new and better relauons between the
stales and chc lndtgenous peoples:
In rdercnce to the international
development and rinnndal organizations such ns the World llMk, IMF.
lnteramer•can Oe,·elopmem Bank, it
should be noccd chat che developmenc
chey hove imposed is unilateral, and has
assaulted Indigenous cuhuml identities
and the economics of reciprocity. These
are the snl'nc orgnnizntions that
appro"ed projeccs for conscntccion of
hydroeleccrac dams and ocher such
endea,·ors wuhm lndtgenous territories.
for example, chc hydroeltctric dams on
the Rt\'er B1o-Bao \\ithm Pehuenche
Mapuche lands. Any '"''ilation to
change pohcaes made co chest institu-

tions is \'Cry for from bemg mec, especially stnce chey respond co che tntere.sts
of the gcn·emmencs ond are not independenc bod1es.
The dedarauon ends refemng to che
democmtizauon or Lattn America. of
geopolhacal reorganizouon, and che
rccogni1ion or the Indigenous territories. I reiterate that we arc in agreement
on this: it continues. however, whh a
call for recognition o f Indigenous righcs
"'in a rramcwork or n sclr-dctermination
compotible wlch, and complememary 10
the 50\'CI'Cigmy or national Slates.. 1am
not sure af I should conclude chac in chis
passage the dcdar.auon presencs a sec of
contradacuons oorely compouble with
the prev1ous am'llysas. or whether it is
the poliucal onentauon of che Signatory
Org.1111%3UOn. \VhaCe\'Cr the case, I \VIIl
emphastze che 1mphcauons thts essen·
cialaspecc has for posstble solucions and
new rclationshtps between Indigenous
peoples and states.
It is incongruent co propose che
compatlbilhy Indigenous sclf-dccermination and the sovereignty of the
nationally constituted states. ItS worth
reicerating 1ha1 Indigenous people are
fighcing for fru dcl&lt;rrninatlon and not
self-determanauon. These concepcs
ha,·e different meantngs and amphcations tn the legal, poltucal, 1deologacal,
hisconcal.
and
culturol
fields.
lndagenous peoples h•,-e yet co determine whether we want to develop our·
seh-es '"tthm or outstde of the SU\ICtures of che so-called nnuon-states.
Funhcrmore. ns I poinced out above.
nation-states don 1t extst. \\'hat exists are
state-governments. The homogenizing
and unilateral n:uure or the St:Ue•gOv·
cmments is what maintains the lnck of
cuhural understanding ond social incolerance. Complen&gt;cncarhy wilh che
Scaces as they are is imposstble. 11 will
only be passable when both instiluuons
recognize each other reciprocally under
the baste pnnc1ple th:u neuher is more
valid chan the othtr, and th3t eoch system of orgamzauon 1S the most adequace for ats own culture.
~aYalaN&lt;M

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B R I E F

french Guiana: Indigenous Peoples
legal
to Protect Their land Rights
he Federation des Organisations Amerindiennes de
Guyane (FOAG) held its Second Congress in the Kalina
community of Awala, 13-15 December 1996. FOAG is a
coordinating body representing more than 20 Indigenous organizations in French Guiana. French Guiana, a French Overseas
Department, lies on the North-eastern coast of South America,
to the North of Brazil and to the East of Suriname. It is home to
a number of Indigenous peoples, some of whom like the Kalina
and Lokono live on the coast, while others like the Wayampi
live along the main rivers of the rain forest interior.
One of the main subjects discussed at the Second Congress
was land rights and the position of the French Government with
regard to the recognition thereof. On the national level, two
legal decrees exist in French Guiana concerning land titling for
Indigenous peoples, Maroons and others, but for a number of
reasons they are considered to be of limited utility by FOAG.
One of the most important reasons is that titles issued under the
decrees are subject to taxation. On the international level, the
French Government has consistently been one of the most vigorous and outspoken opponents of the recognition of
Indigenous people's rights. At the United Nations Commission
on Human Rights, which is presently working on a draft
Declaration on the Rights of Indigenous Peoples, the French
Government opposes Indigenous rights on the grounds that the
French Constitution states that all citizens are equal and, therefore, Indigenous peoples may not enjoy "special rights". In common with other countries it is also opposed to the recognition
of collective rights.
At its Second Congress, FOAG decided that, although
French President Chirac has taken a more conciliatory stance on
land rights since a meeting of Indigenous peoples from the
Americas in Paris in May of 1996, the French government is not
taking Indigenous land rights seriously enough. Consequently,
the Second Congress resolved to establish a legal commission to
examine the feasibility of enforcing land rights through the
French legal system. Given the limitation of French law, it was
also decided that option of utilizing the European human rights
system must also be examined. Should the FOAG file a case in
the European human rights system, it will be the first time that
Indigenous peoples have used that system, widely regarded as
the best available; to enforce their human right to own and control their ancestral lands and territories.
Also discussed in connection with land rights, was the
French Government's proposed National Park. This park covers
approximately one third of the country and encompasses the
traditional territories of the Wayana, Oyapoc and Wayampi
peoples. As presently conceived, land rights in the park amount
to nothing more than loosely defined "living zones," which are
narrow strips along the major waterways, in which the affected
people have use rights. Also, it is unclear how future regulations
relating to the park will affect the Indigenous peoples living
therein and how the extent and impact of increased tourism will
be controlled. The position that FOAG has taken is that it will
not discuss the park until land rights are fully recognized in
accordance with international human rights standards.

4

For further information please contact the Forest Peoples
Programme, lc Fosseway Business Centre, Stratford Road, Moreton
in Marsh, GL56 9NQ., U.K.; Tel: 44 1608 652893; Fax: 44 1608
652878; E-mail: wrm@gn.apc.org; The Forest Peoples Programme is
an affiliate of the World Rainforest Movement.

Suriname:
Kwamalasemutu fight
Canadian Mining, Seel&lt; land Rights from the
Government
delegation from the Association of Indigenous Village
Leaders in Suriname went to Kwamalasemutu last week
to investigate complaints raised by village leaders concerning the activities of Canadian mining company, Golden Star
Resources and Surinamese company, NaNa Resources. They
want Golden Star and NaNa to leave their land and they want
their land rights to be recognized by the Government so that
they and future generations may leave in peace and security.
Kwamalasemutu is located in the South of Suriname near the
border with Brazil and is one of the largest indigenous villages
in Suriname, with approximately 1500-2000 persons from nine
tribes. Kwamalasemutu is also located in a gold and diamond
concession held by NaNa Resources, that also includes the
Sipilawini Nature Reserve. The Nature Reserve is the only place
on Earth where the endangered Oko Pipi frog can be found.
The VIDS was asked to investigate by the Head Captain of
the village at the Gran Krutu of Indigenous and Maroon peoples
held recently in Galibi. Complaints were also raised at the Third
Annual Meeting of the VIDS held last year. The VIDS was
informed that in November 1995, late Granman Pesife and the
Captains of the village had signed a letter to the Ministry of
Natural Resources stating that they had no objections to Henk
Naarendorp of NaNa Resources obtaining a concession to
prospect for gold and diamonds on their land. The leaders had
refused to sign the letter, that was written by Naarendorp claiming to represent Golden Star, on more four separate occasions
before finally giving in. The village leaders said that Naarendorp
had put a lot of pressure on the village leaders to sign; that he
had used a translator who had misinformed them about the
contents of the letter and that even today , over a year later, they
still do not fully understand what the letter means.
After obtaining a large prospecting concession, Naarendorp
allowed Golden Star to work there. Since then, village leaders
have had a number of meetings with Golden Star, Naarendorp
and NDP Chairman, Bouterse. Each time they said that they do
not want Golden Star on their land, that they did not understand the implications of signing the letter and that they want
their land rights recognized. In the last of these meeting, late
Granman Pesife was told by Bouterse that Golden Star will work
on their land and that there will be no more discussion on the
subject. International law states that a lack of understanding of
the law on the part of Indigenous and Maroon peoples may not
be taken advantage of by government, multinationals or anyone
else and that any agreement or understanding concluded in this
way are void and unenforceable.
Golden Star is not working in the area now, but the people
of Kwamalasemutu are afraid that when they return they may be
forced to relocate, be denied access to their hunting grounds
and agricultural plots and be mistreated and intimidated by
Abya Yala News

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r:

n

la

el15 al18 de diciembre de 1993, la Confederación
de Nacionalidades Indígenas del Ecuador
(CONAIE), celebró su IV Congreso Nacional en Unión
Base, Puyo, en la Región Amazónica. Durante dicho
Congreso se aprobó el "Proyecto Político", concebido
como el instrumento teórico de los Pueblos y
Nacionalidades Indígenas. Según Luis Macas, Presidente
de la CONAIE, este proyecto "será la guía para la
construción de un Estado más justo, plurinacional y
pluricultural y para el reconocimiento de los Pueblos
Indígenas y de los sectores sociales más pobres del pais".
Este proyecto propugna además por la solución de los
aplazados problemas de tierra, industrialización,
desempleo, vivienda, educación, salud y los agudos
conflictos causados por la segregación y discriminación
racial.
La meta de este proyecto político, no es buscar
soluciones aisladas, sino la profunda transformación del

D

Estado uninacional hegemónico, que impide la
autodeterminación y la independencia económica y
política de los pueblos y nacionalidades indígenas y de
los demás sectores sociales.
Los principios ideológicos sobre los cuales se busca
construír este nuevo estado son los principios
fundamentales de los pueblos indígenas. El Humanismo
Integral, donde hombre y naturaleza en estrecha
interrelación garantizan la vida; elcomunitarismo, basado
en la reciprocidad, solidaridad e igualdad; la democracia
plurinacional comunitaria que garantice la plena
participación de todos los sectores de la sociedad en la
toma de desiciones; el plurinacionalismo, sustentado en
la real e innegable existencia de pueblos y nacionalidades
con entidades políticas, económicas y culturales
diferenciadas. Según la CONAIE, reconocer estos
principios es reconocer la autodeterminación de los Pueblos Indígenas, su soberanía y su independencia.

l8 de marzo de 1994 en la población de Huajuapán,
Oaxaca, México, se reunieron representantes del
Frente Mixteco-Zapoteco Binacional FMZB y
representantes de más de 22 comunidades indígenas de la
Mixteca con Armando Labra, Jefe de Asesores del
Gobernador Diodoro Carrasco Altamirano; Alicia
Hernández García, Jefe del Departamento de Concertación
de la Procuradoría para la Defensa del Indígena;
representantes del INI; y un representante de la Comisión
para la Coordinación de Justicia de Indígenas, dependiente
del Gobierno Federal, para discutir el pliego petitorio
entregado por los dirigentes indígenas Mixteco-Zapotecos
al gobernador de Oaxaca en diciembre de 1993.
Este pliego petitorio contiene más de 65 demandas de
33 comunidades de la región Mixteca y Zapoteca. En el
que se incluye además del respeto a su auntonomía una
larga lista de servicios básicos de los cuales carecen. A
pesar de la urgencia por resolver esta situación, Armando
Labra, Jefe de Asesores del Gobernador se negó a aceptar
las demandas, después de 6 horas de negociaciones
infructuosas.

E

7 No. 3 &amp;4

Los representantes indígenas decidieron entonces,
como forma de presión, retener a los representantes del
gobierno bajo custodia y obligar a la firma de un convenio.
Después de tres horas fué aprobada la totalidad del pliego
petitorio
Según el FMZB, este caso ilustra, una vez más, la
actitud intransigente de las autoridades estatales y
federales de México a las demandas presentadas por
organizaciones indígenas y que solamente por medio de
firmes y drásticas acciones--como el alzamiento del
Ejército Zapatista en Chiapas--se puede llamar la atención
del gobierno. Estas 33 comunidades representan
aproximadamente a unas 18 mil personas. Los dirigentes
del FMZB están a la espera de las respuestas estatales y
del gobierno federal, de no obtener respuestas
satisfactorias, movilizarán a las poblaciones afectadas
para continuar la presión.
Para más información:

En Oaxaca, contactar a Sergio lVlena~~z
(Fax: 955-401-82)
37

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BYAYAl
REVISTA DEL CENTRO paR LOS DERECHOS DE LOS PUEBLOS INDIOS DE MESO Y SUDAMERICA (SAIIC)
VOLUMEN

8,

NUMERO

4,

INVIERNO

1994

~©mJU[f©mJl1:®mJ@©

®~

~ D©CS©~©mJ D®~ 0 ~ITLfll©
• Proyecto de
Diversidad del
Genoma Humano
• Lineamientos sobre
Propiedad
Intelectual
,-

• La Patente Guaymi
• Biodiversidad
e Integridad
Comunitaria
• Chiapas

!~

FORJANDO

LAZOS

ENTRE LOS PUEBLOS

INDiGENAS

DE AMERICA

�</text>
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