54 12 1190 https://www.abyayalanews.org/files/original/3c5eb91cc4d848bcf24acbef8c898526.pdf aa0941701a0f6bc8b36f2f1fabc5e360 PDF Text Text Indian Federation of Eastern Bolivia (CIDOB) Jose Uranavi SAIIC: How many Indian groups are there in eastern Bolivia and how was CIDOB started? Jose: In the Bolivian Amazon there are 40 Indian groups who speak different languages and have different cultures. Before 1982 there were regional ancestral organizations like the caciques and the capitanias. On the initiative of our brothers from the south, the Guarani, we held a meeting in 1982 attended by 65 delegates and formed CIDOB. That was the first time that all the Indians of eastern Bolivia, especially those from the state of Santa Cruz, got together and got to know each other. In the past, our ancestors had rivalries, but now the moment has come to shake hands and to look at our situation together. The problems that are being imposed on us include land, education, health, and economic matters. The most pressing problem is land. In our first meeting we came to the conclusion that we should have a strategy or a path to defend ourselves and search for solutions together. The organization does not have a political color. It exists to defend our rights as Indians. Inter-Ethnic Development Association of the Peruvian Rainforest (AIDESEP) Evaristo Nugkuag SAIIC: What are the objectives of AIDESEP? There are 300,000 Indians in the Peruvian Amazon, 200,000 of whom are part of AIDESEP. As a federation, our objectives are to strengthen the regional organizations and to defend land and natural resources. Also to confront educational and health issues. In Amazonia today land titles are an extremely urgent matter. The Peruvian government has said that in 1987 it will grant legal recognition to land titles of Indian communities. AIDESEP has worked with other regional Indian organizations towards that goal, beginning by pressuring the regional government offices and then going to Lima and pressuring the Ministry of Agriculture and Agrarian Reform. How can people in other countries help you? I think that through our contacts here in the United States with organizations like Survival International, Cultural Survival, and SAIIC, people can get in touch with us. Sometimes the authorities in our countries think that we are all alone, that we don't have connections with other organizations. So I think that international solidarity is extremely important. Vol. 3, no. 2. Winter, 1987. PageS � 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. 3, No. 2 (Winter 1987) Zotero Language English 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 Interview with Evaristo Nugkuag of the Inter-Ethnic Development Association of the Peruvian Rainforest (AIDESEP) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Interview with Evaristo Nugkuag of the Inter-Ethnic Development Association of the Peruvian Rainforest (AIDESEP) Item Type Journal Article Attachment Title Vol. 3, no. 2 (5).pdf Attachment URL [No URL] Issue 2 Language English Pages 5 Publication Title SAIIC Newsletter Volume 3 Abstract Note Evaristo Nugkuag gives insight about AIDESEP AIDESEP Evaristo Nugkuag Interview Winter 1987 https://www.abyayalanews.org/files/original/2281d57f8f972640a0c0f4804c19776d.pdf e7fd2c7b4408674891a8c31b2a68a61b PDF Text Text SAIIC interviewed the three Amazon Indian leaders who visited Washington, D.C., in December to lobby the World Bank and other institutions regarding projects they fund in the Amazon basin which have serious negative consequences for Indian people in the area. Following are some of their comments. National Indian Organization of Colombia (ONIC) Jose Narciso Jamijoy SAIIC: How was ONIC created and what are some of its objectives? Jose: ONIC was created four years ago at a national Indian assembly in Bogota. Two thousand five hundred Indians participated. In Colombia there are approximately 500,000 Indian people distributed in 150 communities all around the country and there are 70 ethnic groups which still survive. We had a second congress where 1,800 Indian people participated. The transportation to these congresses is very expensive, especially for those who live in distant and inaccessible communities. At the congresses we elected a governing committee which is composed of 14 members from different regions and different ethnic groups. The basic objectives of ONIC are to develop unity, to maintain and regain our land, to maintain our culture, and to secure self-determination. When we say to maintain our culture, we don't mean we want to go back to the past, but rather that as the new generations develop to sustain our customs, our language, our territories, and a government that gives us our identification as Indians. What are the differences between resguardos and reservas? Resguardos is not an Indian concept. The Spanish used it during colonization to demarcate certain territories for Indians, restricting them so that they would not have large extensions of land. The Indians were guaranteed that they could live on that land and work that land. Based on that concept, in 1889 Indian legislation was created which provided that the land pass from generation to generation. It is collectively held. The community has the land title. It cannot be sold. This is different from reservas, which are lands owned by the state. The government identifies them as reservas, but they are not owned by the Indian community. What are the differences between the last government of Belisario Betancur and the new government of Virgilio Barco in relation to Indian matters? For us they are both demagogues. The last government talked about Indians a lot but in general terms it did not deliver on its promises. The new president hasn't even mentioned us in his speeches and no one knows what his plans are. We have invited him twice to dialogue, but he hasn't answered us. So we think that they are different kinds of demagogues. Every government wants to be innovative, but each one only lasts four years. When the community is getting to know a program designed by the government, the government is already changing into a new one. Page4 Vol. 3, no. 2. Winter, 1987. I � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 2 (Winter 1987) Zotero Language English 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 Interview with Jose Narciso Jamijoy of the National Indian Organization of Colombia (ONIC) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Interview with Jose Narciso Jamijoy of the National Indian Organization of Colombia (ONIC) Item Type Journal Article Attachment Title Vol. 3, no. 2 (4).pdf Attachment URL [No URL] Issue 2 Language English Pages 4 Publication Title SAIIC Newsletter Volume 3 Abstract Note Jose Narciso Jamijoy gives insight about ONIC. Jose Narciso Jamijoy ONIC Winter 1987 https://www.abyayalanews.org/files/original/2cab875324e83b9f0a08bfe3e4e2cab3.pdf aa0941701a0f6bc8b36f2f1fabc5e360 PDF Text Text Indian Federation of Eastern Bolivia (CIDOB) Jose Uranavi SAIIC: How many Indian groups are there in eastern Bolivia and how was CIDOB started? Jose: In the Bolivian Amazon there are 40 Indian groups who speak different languages and have different cultures. Before 1982 there were regional ancestral organizations like the caciques and the capitanias. On the initiative of our brothers from the south, the Guarani, we held a meeting in 1982 attended by 65 delegates and formed CIDOB. That was the first time that all the Indians of eastern Bolivia, especially those from the state of Santa Cruz, got together and got to know each other. In the past, our ancestors had rivalries, but now the moment has come to shake hands and to look at our situation together. The problems that are being imposed on us include land, education, health, and economic matters. The most pressing problem is land. In our first meeting we came to the conclusion that we should have a strategy or a path to defend ourselves and search for solutions together. The organization does not have a political color. It exists to defend our rights as Indians. Inter-Ethnic Development Association of the Peruvian Rainforest (AIDESEP) Evaristo Nugkuag SAIIC: What are the objectives of AIDESEP? There are 300,000 Indians in the Peruvian Amazon, 200,000 of whom are part of AIDESEP. As a federation, our objectives are to strengthen the regional organizations and to defend land and natural resources. Also to confront educational and health issues. In Amazonia today land titles are an extremely urgent matter. The Peruvian government has said that in 1987 it will grant legal recognition to land titles of Indian communities. AIDESEP has worked with other regional Indian organizations towards that goal, beginning by pressuring the regional government offices and then going to Lima and pressuring the Ministry of Agriculture and Agrarian Reform. How can people in other countries help you? I think that through our contacts here in the United States with organizations like Survival International, Cultural Survival, and SAIIC, people can get in touch with us. Sometimes the authorities in our countries think that we are all alone, that we don't have connections with other organizations. So I think that international solidarity is extremely important. Vol. 3, no. 2. Winter, 1987. PageS � 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. 3, No. 2 (Winter 1987) Zotero Language English 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 Interview with Jose Uranavi of the Indian Federation of Eastern Bolivia (CIDOB) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Interview with Jose Uranavi of the Indian Federation of Eastern Bolivia (CIDOB) Item Type Journal Article Attachment Title Vol. 3, no. 2 (5).pdf Attachment URL [No URL] Issue 2 Language English Pages 5 Publication Title SAIIC Newsletter Volume 3 Abstract Note Jose Uranavi gives insight about CIDOB Bolivia CIDOB Jose Uranavi Winter 1987 https://www.abyayalanews.org/files/original/de4b8f280d5db57519e392f301e0450a.pdf a45b65daff469d670518902f83e46701 PDF Text Text Amazanga: A Scientific Research Institute in the Ecuadorian Amazon In 1992, as a response to negotiations with oil companies attempting to expand their operations into the Pastaza region, the AMAZANGA institute was formed. Since then, it has been on the forefront of new attempts to incorporate and protect indigenous knowledge of the environment. We recently had the opportunity to speak with Leonardo Viteri, director of the Amazansa Institute, and Quichua Indian from the Pastaza region of Ecuador. Interview with Leonardo Viteri Can you tell us about the Amazanga Institute? Since the 1970s, a number of Indigenous organizations in Ecuador, like OPIP (Organization of Indigenous Peoples of Pastaza), CONFENIAE (Confederation of Indigenous Nationalities of the Ecuadorian Amazon), and CONAIE (Confederation of Indigenous Nationalities of Ecuador), have come together, making important political and organizational advances. However; we have overlooked the very important areas of technology and scientific investigation. These would permit us to consolidate and strengthen our ability to negotiate and plan for the future of Indigenous peoples in terms of economic development, territorial protection, education, health and everything that an autonomous development really means. In this vein, OPIP, an Indigenous organization in Pastaza, has worked to legalize Indigenous territory. Fifty-two percent of the 2.5 million hectares comprising that territory were legalized in 1992. This has given greater security to Indigenous communities, giving them more harmonious lives and assuring their future. Another 48% of Indigenous territory has yet to be legalized, so we're continuing our effort to have traditionally Indigenous territory recognized and legalized by the government. Having legalized territory does not automatically solve Indigenous problems. It gives us many more commitments and challenges. We must manage the territory, protecting it and managing the natural resources in order to live there. In response to these challenges, in 1992 OPIP decided to create the Amazon Institute of Science and Technology (AMAZANGA). Indigenous knowledge which has developed over centuries is a fundamental pillar of this Indigenous-run organization. This institute has been put in charge of the environmental planning of all traditional territories, focussing on their use and management in harmony with the existing natural resources. The research, application and development of Indigenous knowledge is necessary to achieve a level of autonomy. All the work of the institute leads to designing and planning a program of development for the Indigenous people of Pastaza. Our concept of development guarantees a harmonious advance of our people, both nationally and internationally. We want to prepare for the future of our people, to assure a dignified autonomous life beyond this century. Basically, over the last 30 years we've been losing our autonomy, and that is what we want to regain and strengthen. We want to project ourselves before the country and international community with our proposals, our contribution to society, our technologies, our discoveries, and our knowledge. What is the basic Indigenous knowledge that has allowed your people to live for thousands of years in harmony with the Amazon? We Indigenous people have vast knowledge; this is what has allowed us to survive up until the present. First, holding of land is fundamental; based on our land, we can identify what we have as a people within that territory. Territory is the foundation that allows for unity among peoples. It guarantees the strengthening of cultural identity and allows us to be really autonomous. It also gives us validity as Indigenous people on this planet, providing us with natural resources which allow us to live in dignity without being overly dependent on others. The biodiversity which exists in our territory is so great that only the knowledge we've attained over time lets us manage it equitably. At least 80% of the resources the Indigenous communities of Pastaza have are from the rainforest and the rivers. A plan for the management of at-risk species is already established through AMAZANGA. We are also facing continuing pressures from economic interests such as logging, petroleum companies, and tourism. These economic development projects necessitate envit·onmental impact studies. We should also develop contingency plans for salvaging deteriorated areas and for disasters such as floods, illness, and contamination. Have you done research on the resources in your territory, such as its biodiversity? Yes, we’re starting those activities, especially inventorying our resources. Right now in the lower part of Pastaza we’re inventorying flora and fauna, including fish, different wood species, medicinal plants, and pond-dwelling species. This research will direct proper management of these resources. Is there community participation in these plans for research, resource management, and development? Without community participation, there is no research. Although AMAZANGA technicians are systematizing Indigenous knowledge, they can’t inventory all of it. Community participation is the backbone of the project, and communities should manage the natural resources. All the information comes from the community and is returned to the community to be applied. There are currently projects for collecting Indigenous genes for scientific purposes. What stand does AMAZANGA Institute take on this issue? The creation of the AMAZANGA Institute responds precisely to the need to prevent any project that would harm or control biodiversity or genetic resources of any kind. We oppose any kind of aggression against or appropriation of Indigenous knowledge and integrity. We’re trying to stop the proliferation of groups that have come to Indigenous communities lately to steal knowledge of medicinal plants, technology of forest and river management, etc. We’re working to develop respect for our knowledge, and our communities are well aware of the danger that this theft of genetic resources represents. Lately we’ve heard about more complex projects like the Human Genome Project. For us, this is nothing less than an inhumane insane project which assaults our peoples’ dignity, the natural order, and goes against our beliefs and religion. Our job is to stop this type of project. 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. 9, no. 1 (Spring 1995) 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 Interview with Leonardo Viteri 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, 1995 Language A language of the resource English English Zotero Title Amazanga: A Scientific Research Institute in the Ecuadorian Amazon Item Type Journal Article Volume 9 Issue 1 Pages 22-23 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring, 1995 Language English Abstract Note In 1992, as a response to negotiations with oil companies attempting to expand their operations into the Pastaza region, the AMAZANGA institute was formed. Since then, it has been on the forefront of new attempts to incorporate and protect indigenous knowledge of the environment. Attachment Title Amazanga_A_Scientific_Research_Institute_in_the_Ecuadorian_Amazon.pdf Attachment URL [No URL] Amazon Institute of Science and Technology Autonomy Development Human Genome Project Pastaza https://www.abyayalanews.org/files/original/5934b336365008f4abb1b3d77586ccf7 489a044b8cb6d424a7c52be42c971ab6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, no. 4 (12-13, 19).pdf PDF Text Text I l 0 CONVENTION 1 6 9 Thoughts Nanhnu from Hidalgo, Mexico, Margarita Gutierrez is an influential activist involved in organizing the Indigenous people in the Autonomous regions of Mexico. She is the Coordinator of the Women's Assembly of ANIPA and member of the National Indigenous Congress Forum following the San Andres Accord between the EZLN and the government of Mexico. While visiting the Bay Area this summer, Margarita shared her thoughts on the International Labor Organization's Convention 169 on Indigenous and Tribal peoples and its ramifications for Indigenous peoples in Mexico. How can Convention 169 be a necessary or useful tool to make the proposal of Indigenous autonomy in Mexico a reality? We think that their silence is a smoke screen to hide the fact that the government signs agreements without being fully aware of their implications. I am convinced that President Carlos Salinas de Gortari Convention 169 has been a tool for Indigenous peoples in Mexico since its ratification, because it contains the rights that knew what he was doing. He must have understood the magniwe want to integrate into Mexican legislation. The convention tude of this Convention, because one or two years after its ratihas been an important instrument, not only at the grassroots fication came the reformation, or should I say counter-reformalevel, but also for the leadership of the Indigenous communities tion, of article 2 7 pertaining to Indigenous lands and natural to demand our rights at the negotiating table. We used the resources. The functionaries responsible for issues relating to Convention when Salinas de Gortari was president to suspend a Indigenous people such as environmental, land, and resource management, don't acknowledge the Convention, resolution that would have brought a dam into the WE THINK THAT which is very convenient. Nahuatl territories of the Alto Balzas. This was an important experience on a national level for the THEIR SILENCE IS Indigenous movement. During the peace agreement A SMOI{E SCREEN We hope to use this instrument to provide a legal of San Cristobal de Las Casas in San Andres de TO HIDE THE FACT precedent for the affirmation of our rights. It serves as a declaration of what the government's obligaLamhnzar in I994, this Convention proved to be. an tions towards Indigenous people are and what they important instrument for reaching a consensus with THAT THE have failed to do. By ratifying this Convention, the the federal government. This is the judicial preceGOVERNMENT dent that can lead to constitutional legislation. government of Mexico promised to ensure that the SIGNS AGREEnational laws regarding Indigenous peoples are in Although there are significant limitations, MENTS WITHOUT harmony with the Convention. As an international accord, it is a supreme law of our country, according Convention 169 includes many important issues, in BEING FUllY to article 133 and 134 of the Mexican constitution. regards to Indigenous rights, that haven't even been AWARE OF THEIR We recognize, that if it is a supreme law of the land, addressed by our own countries. I have had diait ought to have a means to insure proper implelogues with fellow women, government representaIMPLICATIONS. mentation. Article 33 of the convention states that tives, who claim (although I have trouble believing it) total ignorance of Convention 169 and all the other interna- the government is responsible for ensuring that the measures tional judicial laws that the government had signed and ratified. discussed in the document will be fulfilled. The Indigenous Although it is possible, with the attitude that our government movement proposes reforms, like Article four, that recognize the has, that it has not acknowledged the Convention that it has pluri-culturality of Mexico and the rights of the Indigenous peosigned and continues to use silence as a means to ignore such ple to their own social organization and maintenance of traditional languages. Although we welcome the advances of Article treaties. We are very skeptical. four, we realize that it does not provide for any political rights . Continue on page 13 .! 12 Abya Ya\a News �-------llO We demand full participation in the public realm as well the cultural. In the dialogues we are demanding recognition of our political and territorial rights, and here is where the conflict begins. As of this moment, there has been no resolution to this problem. Part VII of Article 27, which discusses land and communities is also vague. We are always forced to maneuver within such contradictions. How do we integrate Convention 169, when it has already been made illegal in our nation? The constitution and laws seem proper and just on paper, but when applied there are always deceits and contradictions. When the Mexican government realized that they had signed an agreement granting many concessions to the Indigenous community, they quickly created the counter reform Article 27, because it was negotiating free trade as well. Indian communities, along with the Zapatistas, mobilized to protest these counter reforms especially regarding land ownership, in an attempt to mitigate the conflict between Convention 169 and existing national laws. Convention 169 is a basis for our demands regarding the question of autonomy because it articulates our right to selfdetermination, albeit a limited one. It is limited in that it is a right to internal autonomy, only within our lands. The sovereignty of the Mexican state is another question, one that creates conflicts. We are seeking to have autonomous communities within the state of Mexico, based on our historically occupied territories such as Yaqui, Nafihfiu or Maya, not complete autonomy from Mexico. We are in constant conflict with authorities that do not respect our own rights and institutions. We are forced to make our case through the local authorities, who are themselves members of the government. We want to be represented in the various levels of government within our territories and to actually have the self-determination granted to us in Convention 169. We are not seeking secession nor an autonomous reserve within the state. An analysis of history will show that our grandparents have shed their blood for the independence of Mexico and we are claiming our share in the nation for which they died. According to the constitution we are all seen as equal before the eyes of the law, but this is another contradiction, because we are treated differently We suffer much injustice and discrimination. But we claim our differences, not in being excluded from basic human and individual rights, but by being able to determine our own destiny Convention 169 has been and continues to be fundamental to our demands. We fight for our rights of self-determination to be recognized and for the Indigenous languages to be recognized as official languages. We also want respect for our distinct cultures, our traditional medicine, and respect for and participation by women in national society Therefore we are calling for the reform of Article 115 of the Mexican Constitution, which deals with giving further autonomy to Indigenous peoples. The government is not interested in these issues, rather they seek to strengthen the municipal governments. In addition, we are asking for the recognition of Article three, which deals with Indigenous languages and articles 73 and 53, which deal with autonomy and Indigeno.us peoples. CONVENTION 1 6 9 We also need to address the fact that these are pluri-cultural lands. We are sharing these territories with Mestizos, Caucasians, and other Indigenous peoples. This creates many problems of discrimination, racism, and undemocratic representation within these regions. Thus we wish to reclaim an equilibrium and be fairly represented. Each Indigenous community needs to have the ability to develop a unique strategy to address their particular situation. There must be a system of government that can respect and address the diversity of cultural, political, and ideological structures in these regions. This is the proposal and the general aspirations of our political project. This is what was signed at San Andres, however the proposals created by the government are AN ANAlYSIS very unsatisfactory For example, the government proposed that the community HISTORY must be recognized as a public entity, but the community already exists and needs no SHOW THAT OUR recognition. This statement resolves noth- GRANDPARENTS ing, it says nothing, it does nothing! HAVE SHED What we propose is to restructure these THEIR BlOOD territories, the Nafihfiu territory, the Zapoteco territory, the Mixteco territory FOR THE INDEWe cannot continue with the current PENDENCE OF process of continually issuing more political legislation and decrees that simply stagMEXICO AND nate our efforts in a quagmire of red tape. These regions, that the governments calls WE ARE ClAIMextremely poor, are for us lacking only material things. Although we do not have lNG OUR SHARE many basic services, we are wealthy in nat- IN NATION ural resources and ideas. The issue of the poverty in Indigenous regions is real but FOR WHICH we question it as another way for the govTHEY ernment to sidetrack us from pursuing our original goals of territorial, political, cultural, and economic autonomy We must have an integrated autonomy, what good is territorial autonomy if the resources and economy are controlled from outside? Territorial autonomy is especially complicated because it comprise both our homes and our sacred sites such as ruins (archeological sites), burial grounds, and ceremonial centers. This complex issue is not easy to resolve but we have definite and clear proposals with the legal backing of Convention 169. You recently attended a meeting of the United Nations Working Group in Chile. Could you please tell us a bit about what proposals emerged from this first international encounter in Chile? Well, the meeting in Chile wasn't specifically focused on Convention 169, but it was certainly one of the themes. It was a theme of the meeting because of its importance, and because it has been ratified by so many governments yet ignored. This meeting convened primarily to begin the dialogue on the idea of creating a permanent forum for Indigenous peoples within the structure of the United Nations. The Working Group was created for a specific purpose and it has served that purpose well. It i i Continue on page 19 Vol. 10 No.4 13 ~ �~~~~~~~~~~~~~~L~O~~C~o~N_V~E~N~T_!~O~N~-1~6 9 ___ Continued from page 13 ILO Convention 169 highlights the necessity of implementing an educational system that is inclusive, stemming from the ideology and epistemology of the Indigenous Mayan culture. To encourage the creation of a true multilingual state, we are emphasizing the teaching and learning of Indigenous languages. Projects are now being promoted to achieve this goal, such as the current national commission for the official recognition of the 21 Mayan languages as well as Xinka and Garifuna spoken in Guatemala. The Indigenous organizations of Guatemala are also organizing bipartisan commissions to propose educational programs that will integrate the knowledge and intellectual productions of Indigenous people in the curricula. The lndigenous world views are becoming an integral part in the experimental educational projects, particularly in the program called '"Escuelas Mayas" coordinated by the Centro de lnvestigaciones y Documentacion Maya (CEDIM). Similarly, on the religious front, the Consejo National de Sacerdotes Mayas is consulting the Mayan calendar and proposing its use to guide the educational programs, agricultural projects, and life cycles important in Mayan communities. Indigenous religion and philosophy are also being revived and practiced by men and women, who are now expressing themselves freely in their Mayan religious organizations at the national level. An important contribution of Indigenous people to the legal and political process in Guatemala is the recognition of our customary law that regulates conflict and creates consensus in our communities. Similarly, the bipartisan commission for land has also been established and Mayan organizations, such as the Coordinator of Mayan People of Guatemala (COPMAGUA), are now discussing the possibilities for peaceful solutions to the land problems with a government team. With the complete implementation of the articles stated in the Convention, there is hope that Guatemala, as a pluricultural nationstate, may develop a real democracy with just treatment for the large Indigenous population within its borders. Once Indigenous people are allowed to determine and direct their own development with the support of the national govern- ment, Guatemala will make a major step towards its development as a modern nation with a bright future and a true commitment to justice. With the ratification of Convention 169, Guatemala has achieved an international status and recognition as a nation that respects its Indigenous majority By becoming a signatory of the ILO Convention, Guatemala is now among those independent nations highly concerned with the promotion and continuity of Indigenous cultures in their territories. This is a historical opportunity for Guatemala to fulfill its promise of recognizing and valuing its patrimony, not only its ancient Mayan past, but the contemporary inheritors of that millennial Mayan civilization. The articles of the Convention are being massively publicized, so that the Indigenous population can read and apply its contents to help them to finally escape from the marginal world to which they have been relegated for the past five centuries. To aid in the promotion of the Convention, a number of Mayan organizations, such as the Academy of Mayan Languages, Cholsamaj, the Mayan paper Rutzijol, and the newspaper El Regional are translating and diffusing the information in Mayan languages. It must be understood that Convention 169 is not in itself the solution to the ill treatment of the Indigenous population in the past by the dominant Ladino population. Instead, it is a step towards understanding and respecting the contributions of lndigenous people in all spheres of human life. At this new stage in their history, Guatemalans must question their own identities and discover the Indigenous roots that give them a unique and powerful identity as Mayans. For this to occur, it is important that the Ladino or non-Indigenous population change the persistent views and negative stereotypes that they have imposed on Indigenous people for centuries. This implies rewriting their histories and learning more about the grandeur of the Mayan civilization which, with remarkable tenacity, has persisted until now, despite the restricted spaces in which its contemporary inheritors struggle to survive at the end of this century ~ has been of great importance, but we are asking for a more permanent and inclusive space within the UN. There is a proposal in Copenhagen to create just such an organization. Thus what we discussed in Temuco Chile, Mapuche territory, is not just the possibility of a permanent Indigenous forum but the real need for such a body to be installed. This would not replace or compete with the Working Group, but complement it. When discussing logistics, scope, and purpose of the forum, we decided that it should be a place where Indigenous people can publicly denounce injustices as well as make recommendations. It can also function as a mediator of disputes between Indigenous peoples and governments. We can no longer continue to function in a system where government policies are implemented unilaterally, regarding Indigenous communities as easy prey There are two realities; that of national governments and that of A traditional cultures. We must begin to hold dialogues with the governments and a permanent forum could be just the parliamentary instrument to this end. It must be an egalitarian assembly that represents the Indigenous perspective on equal footing with the government positions. It has been proposed that the forum would be similar to the UN, that would be ideal but that is perhaps unrealistic. We are aiming for something on the level of ECOSOC, which is a much higher level than where we are in the UN now. We would like to see this forum be a legitimate arm of the UN with an office in Geneva or New York We sincerely hope that the proposals discussed at this conference will be realized in the near future. ~ - - - - - - - - - - - - - - - · - · · · · - - - · Vol. 10 No.4 19 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, No. 4 (Fall 1997) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Interview with Margarita Gutierrez: Thoughts on Mexico and Convention 169 Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Fall 1997 Language A language of the resource English Zotero Title Interview with Margarita Gutierrez: Thoughts on Mexico and Convention 169 Item Type Newspaper Article Attachment Title Vol. 10, no. 4 (12-13, 19).pdf Attachment URL [No URL] Issue 4 Language English Publication Title Abya Yala News Volume 10 Abstract Note Margarita Gutierrez talks about the potential of Convention 169 helping indigenous groups in Mexico and other Latin American nations. Pages 12-13, 19 https://www.abyayalanews.org/files/original/6fef86b3252648b0581f54b2b7b9cbdd.pdf 2c717f5d9262f76cb9678a79cda01d1c PDF Text Text INTERV IEVV MAURICIA WITH C A STRO In 1991, Vicente Matute,fonner FETRIXJ president, and other members of the Directive Commission were ambushed and assassinated. Mauricio Castro, Xicaque,then SecretaryofFETRIXI. assumed the presidential office which she holds to this date. She is manied and is the mother of three children. run by LadinOISand the children are prohibited SAIIC: Does tbe government have any l3w fromspeakingtheirnativclanguages. Wehad that recognizes tbe indigcnoos communities? a case in which a first grader forgot to greet his Mauricia.: Nothing specific. Tbereisonlyone teacher in Spanish and instead greeted her in article tbat refers to Indigenous peoples in the Tolupan. Tbe teacher said she could not constitution. 'lbere is no law from which we understand him and that he could no longer be can infer bylaws. The organized nations of SAIIC: Very littleissaidabout thelndigenoos in school. The child was then forced to Indigenous peoples have passed a legislative peoples of Hondurns. How many are there abandon his dass<s. Socially, the native proposal that we call "Protection law for lndigeoous Nations". We did this with the and what groups do tbey belong to? language is DOl spoken, Ollly in the borne. belp of some lawyers and with tbe bad:ing of Mauricia: In Hondurns we have 6 groups, 7 ow lndigCOO<JS peoples. It has been in Conincluding the Cbonis who are not )'CI org:a· SAIIC: Is there mcism? niz<d. Within those 6 groups, with their Mauricia: In Yoro there is tremendous rac- gress for more than four yeaJS. One adminisdiverse languages and customs, there areal· ism. Our people are wori<ing to develop tration takes over, then another,and there is no most half a million Indigenous peoples. there consciousness of our own identity bu~ for one to promote this. Weare also taking action are the Ltncas, which number 80,000; the example, wearing our trad itiona!clothingonly for the ratification of covenant 169 of tbe Pcicben, about2,000; theGarifunas, 300,000; serves to frighten people or create aspeaacle. Intemational Labor Organization (lLO) but there are very few of u.~. In addition, tbe theMisikitOIS 40,000; and the Xicaques which number about 32,000. The Ltncas live in SAIIC: How is the land situation in Hondo· government functionaries are very cleve-r. Ltmpiro, La Paz, and lntibucan. Tbe Peichen rns? Do you have enough? Arcyoorcommu- Some of tbem come 10 the !ndigeoous communities and if there is a problenn, they say and MislcitOIS Iive in Pahuac:as,Sull'lOS,Gracias nities respecled and rccogniz«l? a Dios, and Colon. Mauricia: The situation is critical. The gov- they will solve it and we aeversee tbem again. ernment passed a law called "modemaation SAIIC: Do these Indigenous nations still con· of the agricultural sector" by which they give SAIIC: The Honduran peoples are traditionpowcrtotbelargelandowners 10 appropriate ally agricultural? serve their languages and tradir10ns? Mauricio: We, the Xieaquesareon the verge more lands. This law convcns the land into a Mauricia: We, the Xicaques cultivate com of losinp our language. This is why we arc marketable good tbat can be sold to tbe and beans and we make some crafts, such as working so hard to strengthen it and spread it. tr.lJISnationalcorpomtionsandforeigners. Tbe baskets, mats, and pottery. The Ltneas make specifiC problem of the Xieaques is tha~ even weavings from wool and they also cultivate SAIIC: Whatiseducationlikeinyours.:hools? thoogh we were given titles to oor properties com and beans. The Miskitos dedicate themMauricia: This istbemostseriousproblemof in 1861, people keep appropriating oorland selves 10 eollecling coconuts, oranges. and to tbeXicaques. Tbemajorityofthescboolsare due10 this law of "modcrnil.ed agriculture". planting rioe. In Amuskiti, whicb is a very auriciaCastro: My name is Mauricia Castro and I come from tbe De panment of Yoro in Honduras. I am pan of the peoples ofXicaque orTolupan, located in the Nonh of the country. M 26 Abya Yala News �Wo:\ll ~ ~~s Ma;m'ela Castro at the lnte,..Amuicon Encounrtr on lndlgtn()US Rights and Common Low swampy, the people fish. They have little This issue ha.• led to a campGign org;10ized by pGrctls, islands in themiddleoftbelakes. It's thelndigenouspeoplesofHondurasandpeople an extraordinary place. The rivers Patuca, from tbe popular sector, syndicates, farmers, Platano, and Coco are very laJge and navi- and organizations, because this is an attack g;~ble. l..asl year,the president wanted to give >g;linsl humanity. a concession to exploit !be . - - - - - - - - - - - . "lbe Spanish gave us the SAUC: Do you have a jungle of Anwquitia, a name Xiquaques because relllionship with tbe virgin jungle. I believe we were not easily tamed farmill8 sectOr? that in Centnl America so we decided to keep the Mauricia: There have this is the mos1 luxurious name, always rebels." been conOiCis with 1be and mos1 dense tropical &nners wbo have come forcsl. into our lands by force. SAIIC: Have you tried 10 exploit those re- The Union of Fann Workers (UTC), wanted to come into Yoroand therewas a very serious sources? Mauricia: The govemment tires. There is a confrontation. We know that this was not the law called the law of Honduran Corporation desire or the fam>ers themselves but rather of and Forest Development that says that the some of the leaders and some of the catUe forests belong 10 the state, independent of the ranchers, and although we were in jtil for faCithatthesc lands may be private lands. So several days, we earned respeCI for the aunow lbc government has the autonomy to sell tonomy of thelndigtoous people. Now, even lbc forests of our communities. Butlbcsc bas lbc coffee gtOWers have to eonsull with us been much resistanc:e. In some cases lbc before lbcy can mechanize tbeir planta~ Indigenous peopk have said that it was lbc responsibilityoflbcgove~iflbesepcople SAUC: Do you have traditional forms of entered and later found lbci r machinesburned. O<g;lnizatioo? Has it been difficult to fonn VOl. 7 N O. 3 &4 fcdcrntions that are based on Western forms of organizing? Mauricia: The Tribal Counci.ls existed but lheywere not united. But with the helpoflbc Catholic Cburcll, tbe missions, and some of the fanners that wanted to "make friends" with lhe Indigenous peoples 1 recuperate 0 vacant lands, we heg;IO to know each Olher. From 1970 10 19n there was a process of exchange between the tribes in order to share experiences and gc,t better acquainted. In 19n,lbc federation was organized but in an almoslgbotstlyfasbion. Everyyearweplanned .-iogs but somelbiag always happened. Between 1981 and 1983, we begao to orpoizc lbc councils and in 198S, lbc fitsl OrdiaaryCoogJCSS was beldwbicb gathered alllbc ml>esofYoro,EINegrito,Oianchito,Mozaran, andotbers. TheCoogJCSSofTribeswascstablishcd and tbestalules were made. There were many discussions about the name of the federationbecause many said we were TolupGOCS and nOI Xicaques. the SpGnisb gave us the name ~Xicaques" because we were noteasily lamed sowe decided to keep the name, always rebels. SAUC: What isthename, then,oflbcfcderatioo you belong to? Mauricia: Federation of Xicaque Tnl>es of Yoro, FETROO. SAUC: Do you belong to any confederation? Mauricia; This work came after FETROO. We begao to realize that on tbeone band lbcre were the Mislcitos and on theOiher,tbe l..enkas and others, so, with the help of some university students, anthropologists, that always study us, we managed to have the Fitsl Gathering of lbc Indigenous Peoples of Honduras in 1987, one year after having formed FETROO,. In 1988 we held the Soeend Eocounter from which a provisional committee for lbcconfcderation was born, and where we realized that there wereotbcrolgilnizcdgroups. ThcThirdEocounterwasbeld in Yoroandlbc Fourth in Tegucigalpa when our leader, Vicente Malule, was assassinated . Bctv.-.en 27 �thesecrelat)' and they said that we were going secrelat)' and they tell him what to do. But we to be dead. Butthefive, two women and three don't wish to make a parallel organization of men, were from different oounciJs. women because we believe, and this is a custom of the Xieaqucs, that women without SAllC: Does the intimidation oontinue? men can do nothing. and equally men without Maurieia: The other day I reeeivod a call women. Even though "machismo" always saying: Maurieia Rivera de Zubirana is pay- exists, we resist by saying: "Don't walk in ing someone to kill you and two other leaders front of me, don't fall behind, let's walk of the tribe. But I don't know...who knows? together". We have no prolcction. I oould believe that the Police are protecting me but it's just as SAIIC: How is your spiritual life? Is there likely that they are investigating me. The much Catholic influence? Police are like that always. The fodcration has Mauricia: There is a lot of inllueoee; little of been given many diplomas of reoognition but our spirituality remains. The Evangelists you sec that it's all politics. The deputy of introduce themselves into our oommunities Yoro is the one that exploits the Plangrande and putthem to sleep. Theydon'twaotpeople tribe. He is a landholder, the deputy, so how going to meetings. They say it's a sin to are we going to register aoomplaint ifheis the promote the development of the community, one who is exploiting us? There arc Indig- that the riches arc in heaven, that the poor are enous zones, where more than 200 non-Indig· blessed. They put all this in pooples' heads so cnous families live, that they want to tum into they later say: "But well, this is how God 1986 and 1992 wcformed the Confederation municipalities. There are schools, electric wants me to Hve". I don't go to mass. Priests of Autochthonous Peoples of Honduras light, roads, and even though we have prop- have oome to visit me and ask why I have not (CONPA). erty tiUcs, we indigenous peoples live cling· baptized my children. I teU them I don't ing to the cliffs. We have resistod du.ring three interfere in their spiritual lives. I don't want it SAIIC: Wbat lod to the assassination of regimes because we are the legal owners. and my children don't otiss it. ViccnteMatuteandthereprcssion? Weknow various Indigenous leaders have diod. Who SAIIC: What is the situation of women in SAllC: Do you have hope in the Continental are the repressors? relation to the organizations? Indigenous Movement now that you have Mauricia: FETRIXI is the only organization made oontaet? Do you think you should unite Mauricia: [The repressors arc) the land hold· that has three , - -- - - - -- - -, with the Indigenous pooples of "We have no protection. ers and the cattle ranchers of Yoro. We women oo lbe America? I cou.ld believe that the realized only at the end that themililat)' killod hoard. Five men Mauricia: The principal goal of police arc protecting me Vicente. There is a whole tribe that is under and three women, CONPA is to bring our forces to· but its just as likely that the oontrol of a general of the Annod Forces andwebelievethat gether, search for our ancestral they are invcsti.g ating of Honduras. Vicente was a very bonOS! and in lhe next term pas~ and oommunicate with all me." quiet man and in a meeting with president there will be four. Indigenous peoples of America. Calleja-we have the video and the tape reoord- Women participate We know that we are not all the same, but we know what we want ing-said that he wou.ld not he surprisod if the in decision makIndigenous peoples of the Sao Francisoo tribe ing, whethertbc men like itornot.UI see that at lhe continental level. go into a field to get their firewood and are it is in favor of the majority, then that is my hangod and taken away. ApparenUy they decision. Since 1987, womenleave the house SAIIC: Anything else? killod biro for talking like that and go to the assembly. Because the wo!SI Mauricia: I want us to prepare ourselves so problem is that women stay in their bouse, and ou.r rights as women are respected, so we are SAJJC: Have~other leaders been assassi· how are they going to be taken intoacoount if given the space that has long been dcniod to natod? • theydon'tgo tothesessions? Noone is going us. Tbisdoesnotmeao wewaottotakeit from Mauricia: In 199l,theyearthey killodVicente, to oome to the house to tell them: "we named men, we want to be given an equal opportuthey advisod us that they were going to kill you Cacique". In other oommunitics, there nity. Greelings to all the Indigenous women five of us and that's whatthey did. They said are no women in lbc organizations. In of theoontinent and let's keep going forward it would be those of the directive hoard. I was FETRIXl there arewomen who have a mao as because the struggle is ours. 28 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. 3-4 (Fall/Winter 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 Interview with Mauricia Castro 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 Fall and Winter 1993 Language A language of the resource English English Zotero Title Interview with Mauricia Castro Item Type Journal Article Volume 7 Issue 3,4 Pages 26-28 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Fall and Winter 1993 Language English Abstract Note An interview between SAIIC and Mauricia Castro the president of FETRIXI about her involvement in the Federation of Xicaque Tribes of Yoro, the state of Honduras, and rights of her fellow country women. Attachment Title Interview_With_Mauricia_Castro.pdf Attachment URL [No URL] FETRIXI Honduras ILO Indigenous women Mauricia Castro saiic Women's Rights Xicaques https://www.abyayalanews.org/files/original/f33dcaf6bac1c80afa60f726b1693119.pdf afa74783cc590bebdc18ab7788a9dd7f PDF Text Text SAIIC hosts "The South American Indian Update" the first Friday of each month at 8:00P.M. on KPFA (FM94.1) in northern California. The program includes interviews with South American Indians regarding current issues, an update of recent events in South America from an Indian perspective, and traditional and modern South American Indian music. Listen in. If you are beyond our range, you can order a cassette of the latest program from SAIIC by sending $8.00 to: American Friends Service Committee/ SAIIC, P.O. Box 7550, Berkeley, CA 94707. INTERVIEW WITH NILDA CALLANAUPA, QUECHUA FROM PERU SAIIC was fortunate to be visited by Nilda Callanaupa, who was in the United States to participate in the Handweavers Conference held in San Jose. Nilda is a weaver from the community of Chincheros, about a day's walk from the city of Cuzco, Peru. SAIIC: Do the people in your community use what is woven there? NILDA: Yes, especially the mantas. The women use them all the time. Women use them daily. One wraps the baby; one is to keep you warm from the cold mountain air; and one is for Agnes Tso, Navajo weaver and teacher carrying the baby or other things on your back. So women use three mantas every day. And each at Hintil Kuu Co, the American Indian woman weaves her clothing. pre-school in Oakland, with Nilda Callanaupa (right). Photo: S. Lobo SAIIC: Can you tell us about your family? NILDA: My father was a peon on a hacienda. He had a small piece of land, but he had to work for a hacienda to be allowed to work his land. When Velasco became president in 1968, he reduced the size of some of the haciendas, and my father was fortunate to be freed of this system. He tells many things He suffered terribly because of the hacienda owners. For about life on the haciendas. example, my father had to work from six in the morning until six in the evening, and it was two hours to walk from home to where he worked, all of it up a steep hill. At night he returned home exhausted; he slept a few hours and had to return to work. And the best sheep and cattle went to the hacienda owner. He could just say, "This one and this one is for me." The situation was incredible under the hacienda system. Vol. 1, no. 4. Spring, 1985. Published by SAIIC. @ 1985. Page 9 �SAIIC: What are the current issues that your community faces? NILDA: Now the people from the city of Cuzco want to construct an airport in the valley where Chincheros is located. The business people of Cuzco want the airport constructed without giving any importance to the people of Chincheros. Our town and lands will be destroyed. But now more and more, we Indians are becoming organized, so we can fight and resist these things such as the airport. Before, the Indian people were like a kind of slave or employee who was worth nothing, who shouldn't ask questions or give opinions to those who were the bosses. But now this kind of organization has changed. SAIIC: What has made this change? NILDA: The young people are learning more year after year. SAIIC: Perhaps there will be a better future? NILDA: Yes, but who knows? Now with the economic situation, we don't really know what is going to happen. The devaluation is too much; it is incredibly exaggerated. In 1981 the sol exchange rate was 450 per dollar. Now it is 10,000 per dollar. It is an extremely grave problem. Every child who is born in Peru has debts from the time he or she is born. From the time he or she is in the womb, they have debts that can never be repaid by the time they die, no matter how hard they work. We have to work each day to repay these debts. It is an impossible situation. SAIIC: Do you have a message for Indian people in the United States? NILDA: Yes. It is a pleasure to give a warm greeting from a Peruvian Indian from the Cuzco area, from a very small community where there are many weavers and where we work growing corn and potatoes. ***URGENT BULLETIN*** The missionary Irma Cleusa, coordinator of the Regional Indigenous Council of Puru in northern Brazil, was found assassinated May 3. Indian leaders have accused local landowners of her death. BOLIVIA From Boletin Chitakolla (subscription $10; send a bank order to Sr. Eduardo Genaro Conde Quispe, Casilla 20214, Correa Central, La Paz, Bolivia): "Bolvian President H. Siles Suazo has indicated that national elections will be Vol. 1, no. 4. Spring, 1985. Published by SAIIC. @ 1985. Page 10 � 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. 1, No. 4 (Spring 1985) 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 Interview with Nilda Callanaupa, Quechua from Peru 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 1985 Language A language of the resource English Zotero Title Interview with Nilda Callanaupa, Quechua from Peru Item Type Journal Article Attachment Title Vol. 1, no. 1 (9-10).pdf Attachment URL [No URL] Issue 4 Language English Publication Title SAIIC Newsletter Volume 1 Pages 9-10 Abstract Note Nilda Callanaupa radio interview with SAIIC on her involvement in her community as a weaver and her everyday life as a Peruvian. Interview NILDA CALLANAUPA SAIIC radio program https://www.abyayalanews.org/files/original/f1bacde55806dd44a9b35894bdcc134d.pdf 74266006b2e347233bd5e5d5729ee0d0 PDF Text Text _ __, S E L F D ETE R M I N A TI ON & TERR I T O R Y Margarita Calfio M argarita works with the LIWEN umer for \Vc know that you work with Ihe Mapuche youth in Temuco. Chile. How are urban Mapuche youth keeping their idenc i1y? I personally li\'ed this reality and it was a slow, complex process. because when I began to reconnect with my Mapuche heritage, my parents were Mapuche Studies and Actually. I was working with youths unhappy. They didn·t understand or did· or the when l resided in Santiago. betwe.-:n '92 and '95. I worked with a youth organi- tl't wam to comprehend my need lO reconnect with my roots.. .lt was a difficult battle agninst the social currents.. and against your o'vn fears... Documentation and is a member Mapuche lnStiu.nions and Organizations of the IX Region Organizing Committee. She was also presidem of the Urbon zation called the Urban Mapuche Indigenous Youth and Student Union. One of my wishes now is to start a project with urban Mapuche youths in the city of Temuco. because revitalizing identity in these spaces is urgem. Mapuehe Indigenous Youth and Student \ Ve know very well that citie-s are nOt the appropriate environment for the Union, and founder and boord member rtprodu<tio'' and socialization of the cultural elements of an Indigenous People. These places. rather than facilitating the formation of a unique identity and positive self-image for the younger Indigenous generation. tend to degrade of the urban Mapuchc association. ~ Kinen Mapu.'" Margarita came tO visit SAIIC in you as a human being and encourage negative and alienating values. mid-March to pllnicipate in a num~r of According to the 1992 population local events. She gave a presentation at census, there are one million two hun- SAIIC's "Recognizing and Honoring dred Mapuche people. Of this, over than four hundred thousand Mapuches live in Contributions and Metropolitan regions. and onl)' about 15% live in rural zones. Perspectives of Indigenous WomcnM event on March 13th. While visiting our office, Margarita spoke with SAIIC about her work with urbon Mapuche youth in Chile. Vol. 11 No.1 The urbat> Mapuche population is mnde up of migrants from the n1ral communities and their children born and raised in the cities. They are youths with Mapuchc last names, but they are usual!)• lacking cultural references that would enable them to connect with their Indigenous identity in a positive way. How much in nucncc has urban culture had on Indigenous youths ? The city influences you with values that alienate you from your identity as a Mat>uche. but when you resolve your own identity issues and begin to accept yourself and feel proud of your origins. it gets easier. There are always people that will help you. especially the grandmoth· ers and grandfathers, \vho will hand you all their knowledge without questioning. A very relati\'e J>Oint is that when you assume your identit)', being urban, you have mastered the elements of the Other world , of the dominant society. This is really an advantage. because you posses the tools that you can utilize to benefit your people. This is what we are trying to with many Mnpuche young people, make them conscious of our heritage, con- scious or our need to become profession~ ais. \ Vh at is "' Kinen Mapu'', the Urban Mapuche Association doing to Slipport the Mapuchc youth and to s tre ngthen their culture? 33 R �S E L F DETERM I NATION This organization is new and has n01 yet completely defined its course of action. which is something that we have to do soon. l've been working'for some time with the ll\VEN Cemer for Mapuche Studies and Documentation. The objective of this institution is w generate knowledge from our own perspective al'td to disseminate il to all sectors. especially the Mapuche. For example. we work on topics relating to the Mapuche people, to the situation of other Indigenous nations· in their own co\mtrics. and on the issue of Bilingual Intercultural Education. \Vhat is the difference between the programs for Mapuche children and those for 1hc youths? & TERRI T ORY understand our interest in understanding things of such liule relevance to them. The people in the countryside usually don't value their legends. their family his· tOries. They doni comprehend the rich· ness of their own knowledge. V.le got them to change their anitude: they stancd to talk, to spill out a whole marvelous. unknown world for us. V.lc really teamed an enom1ous amoum. It was magical to listen to it all, and the most importam thing is that we were able to get our relatives, om aunts and uncles. cOtlSins. etc .. involved. \Ve'd like to ask why you, as a young Mapuchc woman, arc involved in this type of work? l work with conviction, because I really feel that itS necessary to Slruggle With the children you have to work in a p1ayftt1 comext, where you keep the youngster entertained while they're learning. and of course you must involve the famil)' in some way. This is difficult, because many times the parents don't agree that their child should learn about Mapuche culture because they view this as negative bUlthis is not their fault. \Vc don't know what negative experiences they Mve had that have made them opposed to it. for our rights as Mapuche people. The COnditions o£ poverty and Ot>prcssion ir'l which we live today must change. Mapuche children should grow up in a healthy atmosphere, in peace and hannony with the environment. \Vorking with young people or adolescents is a liule more complex. They are going through a difficult stage. building their identit)~ They have marly fears. and to come to terms with being an Indigenous person in a racist country is not an easy thing. You have tO gain their confidence slowl): They must see that you as a woman car'l be a role tnodel. that being Ma1>uche is net bad or ugly, not at all. \Vhat would you like to see in the future fo r Mapuche youth? And what would you like to do to make it hap· pen? \Vc know th:tt you did some research on the oral history of cite fa milies of urban Mapuchc youths. \Vhal were the most impor1an1 points 1hat came out of this research? This study came about due to the \Vhen I wok consciousness of my identity, or my history. or my culture. it was really like a liberation. I strongly feel the need to supj>OM my people in every 'vay that I can. ItS a life choice. The future of the youth and children is a worry that we have as a people. In many communities. the young people must migrate to the urban centers to find any work they can. Their dreams of studying arc dashed at a very youn$ age and that's not fair. I'd like to do many things. but we need to design strategies at the community level. Individual initiatives should be within a larger comc~·a to make the desired impacts and changes. We're working for this. interest that a group of us young Mapuche students had in retrieving our history, that history which was denied us for our having been born in a differem context than our parents and grandpar· ems. It was :m arduous task. because from the bcgil'tning our families didn't 34 \Ve know that you've been working on a project on Indigenous \Vomen and Gender in \ Vashington. DC. Could you te ll us what the focus of your research tms been? In S<!ptember. 1997. I was selected by the JXvelopmem Fund for Indigenous Peoples tO develop a work apprentice-Ship ln the Indigenous People-s· Union of the lnternmerican Development Bank. located in Washington. DC. I'm St>ecifically working on editing a report about the topic of gender relations in indigenous communities and development. It is a renective work, whose main objective is to understand Indigenous women's thoughts and perceptions aboUl develop· mem. Essentially, the idea is to propose certain strntegies that can be incorporated into the S.mk's policies in relation to · indigenous women. "!' Contino<ed from p<lgt 22 contribution to society, not only the Indigenous one of Ecuador. but in whichever place throughout the world. \ Vhat have been the challe nges that you have had to face as an Indigenous woman doctor? I don't like being labeled as an Indigenous woman doctor; well. I feel like any other womar\ of ar\y other culltlte and nation. Btu in fact l'"e had to face cenain challenges. like knowing that the people of my community viewed me as the s.wior from the health problems affecting the community. The leaders of my l>rovincial community trusted so in my abilities. One demonstration of this was their inviting me to work in the SAMAY Project. Onanced by the European Unior'l. I'm talkir\g about a pro Hfe project that would permit us, in a significant manner, to build our society, that would allow us to control our own destiny. Being a representative of the Confederation of the Indigenous Nationalities o£ Ecuador. CONAIE, is another challenge. 4 To respond positively to all these challenges. 1 always U)' to le.arn more to better understand the culture of Globalization. to learn how to manuever myself 'vithin the dynamics of the modern age, in distinct levels and spheres of humal'lttctions. For me, it is imponam to take imo account the advice and the points of view of the great Indigenous leaders. and of the great ideologies. both old and new. '11 Abya Yala News �S A I I C C...tonucd from pagt 26 damc:nsaons amo enVIronmental tmpact assessment processes of research msulutts, mululatcral institutions, go,•ernmcms, etc. 6. Dc\'elop standards and guidelines for the protection. maintenance nnd developmen1 of mdigcnous knowledge. whtch a) faclluate the development o£ SUI gcncns S)'Stems of protecuon for lndagcnous knowledge accordang to mdagcnou.s customary laws. \'alues and world VIew b) reeognize the concept of the collecuve rights of lndtgenous Peoples and mcorporate this in all nauonal nnd mternational lcgislauon c) take into account :md incorporate cx1stmg Indigenous Peoples' politkal ond !ego! systems :md Indigenous Peoples' cuswmary usc or resources d) recogmzc tr.tdluonal agnculturol systems or lndagcnous People> e) mvolve Indigenous Peoples In th< dtvelopment of research gutdehn.s and standards 7 De,·elop standards and gutddmes for the prevention of biopiracy, the mon· 11onng of b•oprospecting and access 10 genetic resources: a) affec1 a momwrium on all bioprospecling and/or collecuon or biologtcal n13terial,s in the territoncs or lndtgcnous Peoples and protected Mtas and patenung based on these collecuons unul acceptable su1 ·generis S)'Stems arc cstabhshed b) affect a mor.uonum on th< rcg>5<enng of knowledge c) rcrogmze the nghts of lnd•genous Peoples' to acccS> and repatnote genetic matenals held tn all ex-suu collecuons. such as gene banks. herbanums and botamcal gardens. 8. Ensure the sharing of the benc01s derived from the use o f indigenous knowledge includes other rights. obhga· uons and responsibilities such as land nghts and the mamtenance or lndtgenous cultul't's co faethtate the transmtSS•on of knowltdgt. mOO\oauons. pracutt.s and values to future generations. 9 Ensure that rtlevant pi'0\'1SIOns or tmernauonal mechanisms and agrte· mcms of dtrcct relevance to the tmplc· mcmation or :tntcle Sj. and rehued al'tt· clcs. such "' 1he Trnde Related lnlellectual Propeny agreement of the World Trnde Organization. the European Union dtrecuve on the patenung of hfc forms. the Human Genome Otvtrsuy Vol. 11 No.1 ProJect. the Hu.man Genome Dechrnuon of the UNESCO. the FAO Comm1sston on PJam Genetic Resources and national and regional intellectual 1>ropeny ngh1s legislation under development, 1 ncorpo· rote the rights and concerns of lndtgenous Ptoples as cxpreS>ed u1 the ILO Convention 169, the Draft Dechrauon on the RightS of lndtg<nous Peopl.s. th< Kan Ocl Declarauon. th< Mawtua Dtt:larauon. the Santa Cnaz Declarauon, th< Len= Declar:tnon ond Plan of Amon, the Treaty for a Life Forms Patent Free Paciflc and prtV1ous Slate· mtntS of Indigenous forums COIWtned :U prev1ous CBD/COP and mterscss1onal meenngs. 10. Provide material "nd non·matcri· al suppon mechamsms and mcenuvcs to lndtgenous Peoples for cap.1<1ty butldtng m1ttaU\'CS towards· a) the de,'tlopmcnt of SUI genens S)"Sltms based on andagcnous customary la"'s for the prot«uon and promouon of lndtgcno~ knowledge. mno,•J.ttons and practtces b) m.s.tttuuonal strengthening and negonoung eapacny c) local!)• controlled pohcy. research and development strategies and acttvlllts for the maintenance and development of Indigenous knowledge 11 Require the rcvualtz.uton and numtcnance o£ Jnd1gcnous 13ngu.agts as pan or the implementation or antcle 8j and r<loted anicles and suppon the de,·elopmtnl of cdutall(mal S)'Stems b;osed on mdig<nous valuts and world \'ltW, mcludmg lhC CStabhshmtlll Of :m lndtgenous uni,•ersny. 12. Require that research and devel· opment activities in the reahn or lndtgcnous Peoples' knowledge. practtccs tmd mnovation systems arc gl\'en 1he s:tmc financial and pohcy support :as •for· nul scacnufte• research and development l(IIYltlts. 13. PrO\ide matenal and non·maltn· a.ltnctmh·es for mamtammg and enhanc· tng biodivcrsit)1, indu~mg l:md nghts and the recognition of acluc\'ements by lndtgcnous Peoples in protcctmg btO<h· ve rslt y. '!I C...tmutd from page 2i mentS and rdorrns 10 1he Mexican State. rather n would be admmmg that what. is needed is a rndtcJI tr.msfonnntion to the corrupt structures or J>OWCr in Mexico that have been dommatcd by the more than 70 y<•or old PRI dicLatorship. It would mean allowmg for not onl)f the Zapaustas. but all of Mcx1can ctv1l soct· ety to have the nght to trnnsfonn the government mto $0mcthmg that would go\'em by obeymg the needs and consensus of the MeX1<3n people, rath<r than conunue to be medtator or due global busmes.s mtcrtsts and an msa.ru· mem of repress1on Unfortunately Mextco acts with the reassurances or its tr..dc panncrs, the United States and Canada. The only 1hing standmg In the way o£ Mexico's unacceptable pol•cy towards Indigenous pcopl.s IS ciVll SO<tety both m Mexico and globally Cl\11 SO<ltty through both tts pohtical "111 and ~IOns an put an end to Lht> gtnoctdal war. The Indigenous people art clear that the solutiO!\ wall come from nowhere else. nor can they do It alone. "'Nenher peace nor JUstice w1ll come from the govern· mem. They wtll come from civil society. from its a muauves. from us mobiliza· tions. To her. to )'OU, we sptak toda):''tl er,.t;l fdoiJcri is o ..... olIN,...,. K ,0, ;ti;o. r.ds f:t t:lt K :1iol<l( - l o t o.-<q ialli.Oco. SO. «:tlifd t:lt Ulitlnilyol !osuxia ~ ~ riett t:lt c ...P,Jtl loll ol«..tfon ia Hisl«y o o :J - . ; , SociolorJ r<llticrJ ~ ...t htt tmis ootl:. [opclirJ"' I• Stpllcfllll l 1996, liN ""' Dlit4 10 jojw tb• Noctb AmtricOJ lodioo O.S.,.rioo to tho U Kofioo~ llitt4 W"t~ 610119,. tilt Otch Oodototiocl co tho t~hts of llldigtAOlll Pf<9(" io Gt,o,,., In O.Crmhu of t!nt ym, sit tror..<d lolo toolidoJ, ~ M cod pcod.cod • irko '""F''·\om•IKitfi<g 'lf''clin' tiN sittlclioa;, llio.,....li«, ....t~ag 11ili N IJ.II. (JysJd C •w • ""'t ""A..""' lf<Jri<J ooJioc:oi4t,. .... - A.. ...t eclifn ,_ pk or«JCJ INI..,,....;.. "9'<XXr /omcg 01 "' ~ llriAr:toitco Slrog;fos ol ~ ~ io IU.dc• """,_.,,,owen" 35 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 11, no. 1 (Spring 1998) 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 Interview with SAIIC: Margarita Martha Calfio Montalva Type The nature or genre of the resource Journal Article Language A language of the resource English English Date A point or period of time associated with an event in the lifecycle of the resource Spring 1998 Zotero Title Interview with SAIIC: Margarita Martha Calfio Montalva Item Type Journal Article Volume 11 Issue 1 Pages 33-35 Publication Title Abya Yala News ISSN 1071-3182 Language English Abstract Note Margarita Marta Calfio Montalvo works closely with Mapuche youth in Temuco, Chile. She discusses urban cultures affects on Mapuche youth, her hopes for the future of the Mapuche youth, and challenges she faces as a women in the field of medicine. Attachment Title Interview_With_SAIC_Margarita_Marta_Calfio_Montalva.pdf Attachment URL [No URL] Chile Mapuche https://www.abyayalanews.org/files/original/b53781e973d370da793f4e3bbd0e25a4.pdf 9399f4032342a4afd81271bf45290c25 PDF Text Text South American Indian Information Center (SAIIC) PrJ Sc,, .I'.J'.JO, Gerkei::-:,~, California 94707- USA Phone:' 415-521-2779 :_.:.·:·:, We extend a welcome to all our friends who have an interest in receiving information about Central and South America. With this issue, we are initiating a bi-monthly bulletin in English containing summaries of information which we receive regarding Indian issues from Indian sources within South America. In this first issue, we include informatin from various countries, which will be amplified in forthcoming issues. Also from time to time, we will send out emergency bulletins about events in South America that affect Indian people. The committee of SAIIC welcomes you and looks forward to our continued communication. Our office is located at Intertribal Friendship House, 523 E. 14th st., Oakland, California and our mailing address is P.O. Box 7550, Berkeley, California, 94707. Working Commission Reports: .second Conference of Indian Nations and Organizations of South America, Tiwanaku, Bolivia. March 6-13, 1983. With this publication, SAIIC initiates a series of publications containing information received from South American Indian sources in order to reach English-speaking readers throughout the world. We depend on your valuable collaboration in order to continue to maintain open communication, which will bring us together in a dialogue of solidarity focusing on the problems we face today, and our aspirations for the future.--Nilo Cayuqueo, Coordinator of SAIIC. ** Special thanks to Ester rlernandez who designed the SAIIC logo.** ECUADOR The different Indian organizations in Ecuador have found it necessary to create a coalition organization to present a united front against continual government policies prejucicial towards Indian people. The Second Meeting of the Indigenous Peoples and Organizations of Ecuador took place in Quito from April 11-14, 1984. In his opening speech, the coordinator of the meeting, Manuel Imbaquingo, remarked that despite the racism and conflicts that Indians suffer, the meeting represents an advance in the Indian struggle against external exploitation. COLOMBIA The federation of Indian Communities of the Cauca (CRICl are being harassed by the Colombian army in the army's .struggle against the guerrilla movement JY\-19. Several Indian organizations, including CISA, have deplored the army's repressive actions a- � 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. 1, No. 1 (Spring 1984) 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 Introduction, Thank You to Translators, Ecuador 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 1994 Language A language of the resource English Zotero Title Introduction, Thank You to Translators, Ecuador Item Type Journal Article Attachment Title Volume 1 No. 1 (1).pdf Attachment URL [No URL] Abstract Note Introduction to the first issue of the newsletter. Date Spring 1984 Issue 1 Language English Pages 1-2 Publication Title SAIIC Newsletter Volume 1 Ecuador Manuel Imbaquingo https://www.abyayalanews.org/files/original/0e0d72da32fc8dafd0e005a449ecf69a 655c9c57d6d82da9c0d83a90eb0b15bf 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. 5, nos. 2&3 (8-10).pdf PDF Text Text This led to many racial tensions and outright attacks between the Salasacas and the Mestizo communities. Rudicindo Masaquiza was arrested, stripped and beaten with a hose and remains in jail one and one-half years later. Salasacan Teenagers Photo by Lynn Meisch kidnapped by the family of the executed thieves and brought to the police. It was verified that he is not the person on the list, but he is still being held anyway. In June of 1988, after a plague of robberies in the community, Rudicindo Masaquiza woke up and surprised thieves who were robbing his house. Sr. Masaquiza roused his neighbors and together, they captured the thieves. In the process, one Salasaca was stabbed. After discovering that the thieves who were mestizos from a nearby town, were part of a gang responsible for robberies in many Salasaca houses, a faction of Salasacas killed them. 8 Salasacas have lost land, lives and property through the mestizo legal system; community self-defense and enforcement of their own laws have been their only defenses. UNIS (the Union of Indigenous Salasacas) is handling the case. The President of UNIS, Jose Maria Masaquiza took the position that the Salasacas are not morally bound to obey laws and a legal system in which they had no hand in making, in which they continue to be exploited. In the subsistence economy that is pervasive among the Salasacas, to steal the sheep, tools, hand-made clothing and seed corn from a family is to rob them of years of labor, and to condemn them to years of hunger. In the plaza, when the Salasacas united to defend themselves against the racial attacks they were facing, they frequently reasserted the legality of their action by citing the laws of Tahuantinsuyo, "Do not steal. Do not be lazy. And don't lie." Invasion of Yanomami Lands Provokes International Outcry Brazilian Indian leaders travelled to Roraima to observe the effects on the Yanomami people of an invasion of 40,000 gold miners. The commission was composed of Ail- �ton Krenak and Marcos Terena of the Union of Indigenous Nations (UNI). Kayapo leader Paiakan, Yanomami leader, Davi Kiriana, and Otoriguete Txcummarae denounced a process of "extermination" being carried out against the Yanomami. The Native leaders revealed that 15 Yanomami have died in recent weeks at the government health post in Boa Vista run by FUN AI, the national Indian foundation. Most of the deaths were caused by malaria, a disease brought by the miners, and compounded by acute malnutrition. The miners' invasion has drastically disrupted the subsistence activities of agriculture and hunting of the Yanomami, Va 5, Nrn2&3 the largest Indian nation in the Americas still not in complete contact with the national society. According to Amnesty International, the Yanomami have also been victims of violence, with two women and a child killed on August 11th near an airstrip used by the miners. Amnesty International also says it has received reports that between one and five Yanomamis were killed the first week of November near the headwaters of the Mucujai River. In addition, rivers in the area are now polluted with mercury, which is used in �goldmining, and venereal disease is now widespread. Over 90% of the population of Paapiu Village is reported suffering from onchocerciasis (commonly called 'river blindness'). According to Raimundo Yanomami of Paapiu, the health worker from FUNAI ( the government Indian Protection Agency) left the area, saying "It's these people, the gold miners who from now on, are going to give medicines to you. We're not giving anymore." Hundreds of small planes are taking off each day to bring miners and supplies to the Yanomami area. The Brazilian military has arbitrarily cut the size of Yanomami territory by 70% as part of their Calha Norte program. On October 20th, a federal judge issued a preliminary directive ordering the removal of gold miners from the Yanomami area. Federal police are charged with carrying out the eviction to remove the miners by air and relocate them to areas where gold mining is allowed by law. The Governor of Roraima, Romero Juca Filho, ex-president of FUN AI, has announced he will press for legalization of the gold miners' right to continue working within the Indian territory. i10 I - The federal court ruling ordering the removal of gold prospectors from Yanomami territories is being defied by the Brazilian government. This is in total disregard of the federal constitution. On January 9, 1990, the Brazilian government met with gold prospectors to discuss the ruling and reached an accord whereby the prospectors would be voluntarily relocated within Yanomami territory! This accord was reached without consulting the Yanomami people. Please write letters of protest to the Brazilian Embassy or your local Brazilian Consulate. Brazilian Embassy 3006 Mass Ave NW Washington, DC 20008 � 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. 5, Nos. 2&amp;3 (Fall 1989 &amp; Winter 1990) Date A point or period of time associated with an event in the lifecycle of the resource Fall 1989 & Winter 1990 Zotero Issue 2 & 3 Language English Publication Title SAIIC Volume 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 Invasion of Yanomami Lands Provokes International Outcry (Brazil) Type The nature or genre of the resource Newspaper Article 2 & 3 Language A language of the resource English 2 & 3 Date A point or period of time associated with an event in the lifecycle of the resource Fall 1989 & Winter 1990 Contributor An entity responsible for making contributions to the resource 2 & 3 Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant 2 & 3 Creator An entity primarily responsible for making the resource 2 & 3 Description An account of the resource 2 & 3 Format The file format, physical medium, or dimensions of the resource 2 & 3 Identifier An unambiguous reference to the resource within a given context 2 & 3 Publisher An entity responsible for making the resource available 2 & 3 Relation A related resource 2 & 3 Rights Information about rights held in and over the resource 2 & 3 Source A related resource from which the described resource is derived 2 & 3 Subject The topic of the resource 2 & 3 Zotero Title Invasion of Yanomami Lands Provokes International Outcry (Brazil) 2 & 3 Item Type Newspaper Article 2 & 3 Attachment Title Vol. 5, nos. 2&3 (8-10).pdf 2 & 3 Attachment URL [No URL] 2 & 3 Language English Volume 5 Artist 2 & 3 Attorney Agent 2 & 3 Book Author 2 & 3 Cartographer 2 & 3 Cast Member 2 & 3 Commenter 2 & 3 Composer 2 & 3 Contributor 2 & 3 Cosponsor 2 & 3 Counsel 2 & 3 Director 2 & 3 Editor 2 & 3 Guest 2 & 3 Interviewee 2 & 3 Interviewer 2 & 3 Inventor 2 & 3 Performer 2 & 3 Podcaster 2 & 3 Presenter 2 & 3 Producer 2 & 3 Programmer 2 & 3 Recipient 2 & 3 Reviewed Author 2 & 3 Scriptwriter 2 & 3 Series Editor 2 & 3 Sponsor 2 & 3 Translator 2 & 3 Words By 2 & 3 Note 2 & 3 DOI 2 & 3 ISBN 2 & 3 ISSN 2 & 3 Access Date 2 & 3 Application Number 2 & 3 Archive 2 & 3 Archive Location 2 & 3 Artwork Medium 2 & 3 Artwork Size 2 & 3 Assignee 2 & 3 Audio File Type 2 & 3 Audio Recording Format 2 & 3 Bill Number 2 & 3 Blog Title 2 & 3 Book Title 2 & 3 Call Number 2 & 3 Case Name 2 & 3 Code 2 & 3 Code Number 2 & 3 Code Pages 2 & 3 Code Volume 2 & 3 Committee 2 & 3 Company 2 & 3 Conference Name 2 & 3 Country 2 & 3 Court 2 & 3 Date 2 & 3 Date Decided 2 & 3 Date Enacted 2 & 3 Dictionary Title 2 & 3 Distributor 2 & 3 Docket Number 2 & 3 Document Number 2 & 3 Edition 2 & 3 Encyclopedia Title 2 & 3 Episode Number 2 & 3 Extra 2 & 3 Filing Date 2 & 3 First Page 2 & 3 Forum Title 2 & 3 Genre 2 & 3 History 2 & 3 Institution 2 & 3 Interview Medium 2 & 3 Issue 2 & 3 Issue Date 2 & 3 Issuing Authority 2 & 3 Journal Abbreviation 2 & 3 Label 2 & 3 Legal Status 2 & 3 Legislative Body 2 & 3 Letter Type 2 & 3 Library Catalog 2 & 3 Manuscript Type 2 & 3 Map Type 2 & 3 Medium 2 & 3 Meeting Name 2 & 3 Name of Act 2 & 3 Network 2 & 3 Num Pages 2 & 3 Number 2 & 3 Number of Volumes 2 & 3 Patent Number 2 & 3 Place 2 & 3 Post Type 2 & 3 Presentation Type 2 & 3 Priority Numbers 2 & 3 Proceedings Title 2 & 3 Program Title 2 & 3 Programming Language 2 & 3 Public Law Number 2 & 3 Publication Title SAIIC Publisher 2 & 3 References 2 & 3 Report Number 2 & 3 Report Type 2 & 3 Reporter 2 & 3 Reporter Volume 2 & 3 Rights 2 & 3 Running Time 2 & 3 Scale 2 & 3 Section 2 & 3 Series 2 & 3 Series Number 2 & 3 Series Text 2 & 3 Series Title 2 & 3 Session 2 & 3 Short Title 2 & 3 Studio 2 & 3 Subject 2 & 3 System 2 & 3 Thesis Type 2 & 3 University 2 & 3 URL 2 & 3 Version 2 & 3 Video Recording Format 2 & 3 Website Title 2 & 3 Website Type 2 & 3 Pages 8-10 Abstract Note 40,000 gold miners invaded Roraima. 15 Yanomami died as a result of the miners bringing malaria into Yanomami territory. Rivers have been polluted with mercury and gold miners are quickly spreading venereal diseases. Fall 1989 Gold Miners gold mining Malaria Roraima Winter 1990 Yanomami https://www.abyayalanews.org/files/original/eac7b53dedfab34f7bd10869169a9c7e e665de3837de92354e820d71c02906d1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol 10, no. 2 (13-17).pdf PDF Text Text CONFRONTANDO 1 i i 1 1 l A EXTINCIÓN CUlTURAl 1 i 1 por Muchas naciones indígenas están luchando hoy por mantener su identidad cultural, no a traves de su exhibición detrás de un vidrio en un museo, sino renovando cada día sus tradiciones colectivas e individuales. Los tesoros religiosos y seculares que cada cultura produce son fundamentales para su continuidad. Durante siglos los indígenas en fas Américas han sufrido la continua pérdida de su propiedad cultural. Finalmente, el público internacional está reconociendo los derechos legítimos de propiedad que una comunidad tiene de sus creaciones. La consciencia del vínculo importante que existe entre un pueblo y sus artefactos culturales está resultando en la restitución exitosa de objetos previamente perdidos o robados. onsiderando que la propiedad cultural constituye uno de los elementos básicos de la civilización y cultura nacional, y que su verdadero valor sólo puede ser apreciado en relación a la máxima información que se tenga sobre su origen, historia, y posición tradicional». Así dice el preámbulo de la Convención que prohibe la importación y exportación ilíci- Eric Bergman es internado en SAIIC realizando investigaciones para Noticias de Abya Yala Vol. 10 No. 2 ta y la transferencia de la propiedad cultural. Esta Convención fue adoptada por la Organización de las Naciones Unidas en Educación, Ciencias y Cultura (UNESCO) en su décima sexta reunión en París, ell4 de noviembre de 1970. Esta convención es el primer gran paso que ha tomado la comunidad internacional para detener el saqueo de la propiedad cultural de los indígenas durante siglos. Grandes cantidades de obras de arte, artefactos religiosos, y hasta restos humanos se han encontrado en museos y colecciones privadas en todo el mundo. Este tráfico, que a veces es simplemente robo, continúa en la actualidad. Se trafica en artefactos, muchas veces por egoísmo o por ignorancia, sin considerar el daño causado a una cultura viva al arrebatarle los objetos que son su patrimonio. las Perspectivas Indígenas Para los que encuentran sus raíces en culturas Europeas, el estudio científico o la preservación de la propiedad cultural en museos es considerado de gran valor. Sin embargo, es importante reconocer que estos puntos de vista no 13 �CONFRONTANDO l A~-E~X__ _N~C~I_o_·_N~~C~U~l_T U~R~A~l~T~I __ comparten necesariamnet los indígenas. Los artefactos indígenas de valor religioso o cultural no se hicieron con el propósito de exhibirlos en un museo. El traslado de objetos culturales a los archivos de museos deteriora la relación viva que existe entre las personas con sus trabajos y su pasado, particularmente en culturas de tradición oral. Los museos y científicos que estudian la cultura deberían mantener el vigor de la cultura creadora de los objetos que desean analizar. Con frecuencia los arqueólogos y los antropólogos consideran lo muerto como algo curioso para estudiar, « una biblioteca de información biológica» como lo dice el antropólogo Johan Reinhard, referiéndose al cuerpo congelado de una niña Inca que exhumó en Perú (ver historia adjunta). Para los indígenas, los muertos no son objetos científicos, sino sus antepasados, y posiblemente miembros de su familia. Los antepasados fueron enterrados con ceremonias, cuidado, y respeto para proteger su destino después de la muerte. Estos esfuerzos son perturbados por arqueólogos, ladrones de tumbas, científicos, y otros coleccionistas que continúan profanando los cementerios. os hombres entran a la tumba ceremonial Inca. Encuentran plumas: el tocado de una estatua. Los hombres bajan por una cornisa de tierra. Encuentran una tumba preparada cuidadosamente. Con hachas empiezan a escarbar. Pronto descubren el cuerpo de una joven. Dentro de poco logran desenterrar el cuerpo completamente. Uno lo mete en un costal y el otro saca los artefactos funebres que quedan. Desaparecen en la oscuridad. Más tarde, regresan con cómplices y recorren el área sacando los demás objetos. incluyendo dos cuerpos más. Otra tumba sagrada ha sido profanada y los cuerpos extraídos de sus tumbas. Los dos hombres, Johan Reinhard, un arqueólogo estadounidense, y su compañero peruano, Miguel Zárate, encontraron la tumba el pasado septiembre en Nevado Ampato, alta cumbre de los Andes Peruanos. Los cuerpos fueron enterrados originalmente en las alturas de la remota montaña, como parte de una ceremonia religiosa. Permanecieron ahí, congelados por aproximadamente 500 años, hasta que Reinhard y Zárate llegaron. Desde entonces, llevaron la momia a un laboratorio en la Universidad Católica de Arequipa, lo metieron en una heladera, y lo despojaron de su vestimenta, en particular una falda de lana de Alpaca. Después, los científicos condujeron una serie de pruebas sobre los tejidos y fluidos de la momia. Luego la llevaron a Washington D.C. para ponerla en exhibición como un objeto de curiosidad en las oficinas de la National Geographic Society (Sociedad Geográfica NacionaD. 14 Restitución y el Legal Los medios de protección y respeto de la propiedad cultural indígena son mejores que antes. Algunos museos famosos y pocos gobiernos están cooperando con las naciones indígenas para repatriar voluntariamente los objetos a sus culturas de origen. La ONU y Estados Unidos (EEUU) están reconociendo legalmente las demandas de la propiedad cultural de los indígenas. Desafortunadamente, los gobiernos individuales y los organismos policiales no están cooperando suficientemente con la ONU. Además, la legislación de los EEUU no se puede aplicar-o hac- La exhibición del cuerpo de la niña Inca en National Geographic y el trato que los arqueólogos hicieron al cementerio han ocasionado el criticismo internacional. "La exhibición de momias u otro tipo de restos humanos entra en contradicción con la ética sobre el respeto a la muerte,,, dijo el Dr. Konrad Spindler, un especialista de la prehistoria en la Universidad de lnnsbruck y líder del equipo de investigación del «Hombre de Hielo," un cadáver congelado de 5,300 años encontrado en un glaciar europeo en 1991. Aunque a Spindler lo invitaron a ser parte del equipo de investigación para estudiar a la mujer Inca, él eventualmente dejó el proyecto debido a su disgusto en la manera que trataban el cadáver. Yachay Wasi, una organización sin fines de lucro, dedicada a compartir y apoyar las culturas indígenas en el Perú, está patrocinando una petición de protesta en contra de National Geographic por su manejo de la situación. Varios pueblos indígenas en los EEUU y Canadá están apoyando la protesta de YachayWasi. Aunque las circunstancias alrededor de la decisión de trasladar la momia Inca a Washington no están muy aclaradas, la National Geographic se esforzó por consultar a los pueblos indígenas descendientes del Tawatinsuyu, o el Imperio Inca. Según Barbara Moffet, una representante de National Geographic, el segundo equipo de arqueólogos mandado a excavar la tumba de Ampato pasó por la comunidad de Cabanaconde. La National Geographic no logró obtener un acuerdo formal, pero Moffet asegura que los habitantes, considerados los más probables descendientes de la momia, no Noticias de Abya Yala ,, �CONFRONTANDO erse respetar-fuera de las fronteras de los EEUU. La nación indígena que quiera repatriar los objetos apropiados de su comunidad tiene una misión difícil pero no imposible. Primero, se debe considerar el costo y la seriedad de este esfuerzo. Ninguna persona o institución que adquirió costosos artefactos con un gran esfuerzo va a estar dispuesto a devolverlos. Asegurándose de la buena voluntad y la cooperación del poseedor de los objetos es un paso importante para la repatriación. Esto podría eliminar las batallas legales. La legitimación y la coordinación de la repatriación también influyen. EXTINCIÓN CULTURAL Cualquier documento o testimonio que (ONGs), grupos humanitarios, y otras pueda demostrar la validez de los arte- entidades indígenas. Estos grupos factos es muy útil. Los que reclaman pueden proporcionar contactos, publiartefactos deben también considerar caciones, ideas u otras formas de cuales medidas de protección se apoyo. Algunas comunidades han tomarán una vez el artefacto haya sido tenido éxito en la repatriación después N a d i e - - - - - - - - - - - - - - - de muchos años de devuelto. y debería llevarse los Existen muchos recursos que perseverancia, como resultado han artefactos si se pueden apoyar a los indígepodido desarrollar sospecha que nas en sus campañas de mecanismos dentro puedan ser vendirepatriación. .. de su sistema dos, robados o - - - - - - - - - - - - - - - político para manipulados. Existen muchos recursos que responder asuntos que tienen que ver pueden apoyar a los indígenas en sus con materiales culturalmente sensicampañas de repatriación, como orga- tivos. Los periodistas pueden difundir nizaciones no-gubernamentales los esfuerzos de repatriación a la sólo fueron consultados, pero ocho de ellos se presentaron como voluntarios en la expedición. La National Geographic otorgó una pequeña donación de fotos y dinero a la comunidad para construir un museo en Cabanaconde. Cuando el cuerpo de la joven fue llevado a las oficinas de la National Geographic para una exhibición, algunos ex-residentes de Cabanaconde en Washington D.C. estuvieron presentes. La exhibición fue gratis. A pesar de las propuestas de la National Geographic a los descendientes en Cabanaconde, este caso ha causado crítica sobre la ética de la arqueología. ¿Puede la curiosidad de los científicos justificar los disturbios de las tumbas? ¿Con qué autoridad las universidades u otras instituciones toman posesión de los restos humanos de otra sociedad? Entre muchas sociedades nacionales, como los EEUU y Perú, y especialmente entre académicos como Reinhard, existe un doble patrón en la forma de tratar a los difuntos. Los códigos legales y morales que regulan el manejo de restos humanos y tumbas son ignorados cuando se trata de pueblos indígenas. Walter Echo-Hawk, quién fue abogado del Fondo de Derecho Nativo en EEUU cuando el Congreso estaba considerando a NAGPRA, dice, <<Si profanas una tumba de un blanco, terminas en la cárcel, pero profanas una tumba indígena y te ganas un doctorado,,. En este caso, se puede añadir un cheque de la National Geographic. La organización sin fines de lucro con base en Washington D.C. otorgó un fondo de $100,000, principalmente para financiar la segunda expedición. Si Reinhard y Zárate hubieran hecho la misma excavación en los EEUU, se les hubiera procesado por robo de tumbas bajo los artículos de la ley de Vol. 10 No. 2 L A Protección y Repatriación de las Tumbas de los Indígenas Americanos CNAGPRA), Ley Pública 101601. Afortunadamente para los antropólogos, NAGPRA sólo se aplica dentro del territorio estadounidense. La exhibición de la mujer Inca también viola el espíritu de la ONUCOrganización de las Naciones Unidas). La Comisión de las Naciones Unidas de Derechos Humanos contiene una resolución titulada la <<Protección de la Herencia de los Pueblos Indígenas» que precisa: <<Bajo ninguna circumstancia los objetos u otros elementos de la herencia de los pueblos indígenas deben ser exhibidos, excepto si los pueblos lo consideran apropiado,, (Artículo 21); y <<Los investigadores e instituciones académicas deberían ... obtener acuerdos formales con los dueños tradicionales para compartir la custodia, uso e interpretación de sus herenciaS>> (Artículo 33). La Declaración de Derechos por los Pueblos Indígenas, pendiente para ser aprobada por la Asamblea General de la ONU, también específica la protección de los cementerios. Sin embargo, muchos opinan debería ser necesario conocer la declaración de la ONU para tener un poco de consideración por la espiritualidad de un pueblo, ya sean los ancianos Inca o los descendientes vivientes. ,,con este descubrimiento, el espíritu de la Montaña Ampato está retando a los científicos,,, dice Eliane Lacroix-Hopson de Yachay Wasi. <<Todos los involucrados deben saber que son responsables moralmente ante el Creador, los Pueblos Indígenas y sus amigos>>. Uno podría esperar que durante las pruebas, estudios y análisis, los científicos puedan eventualmente aprender algo de los Incas: que ellos respetaban a los difuntos. ~ 15 �CONFRONTANDO L A opinión pública. Algunos gobiernos (principalmente EEUU) y la ONU también pueden colaborar. La Organización de las Naciones Unidas (ONU) La ONU se está interesando cada vez más en la herencia cultural y la protección de los derechos indígenas. La UNESCO ( Organización Educativa, Científica y Cultural de las Naciones Unidas) ha tomado la iniciativa para la protección y restitución de la propiedad cultural. Con ese propósito la UNESCO estableció el Comité Inter-gubernamental para Promover el Retorno de la Propiedad Cultural a sus países de Origen o su Restitución en los Casos de Apropiación Ilícita (aquí llamado simplemente <<el Comité»), el cual cuenta con veintidós estados miembros de la UNESCO. Este Comité tuvo su novena reunión en París del 16 al 19 de septiembre. Durante la octava reunión participaron 69 naciones, aduanas internacionales, cuerpos legales, la Organización Policiaca Criminal Internacional (INTERPOL), y el Consejo Internacional de Museos. Se discutió aspectos importantes como los derechos de un pueblo para adquirir la protección legal de su propiedad cultural y apoyo para su regreso. El Consejo Internacional de Museos, voluntariamente decidió prohibir la entrada de artefactos posiblemente ilegales y a la vez informar a las autoridades si han sido contactados con material ilegal. Hasta la fecha, el Comité todavía no ha discutido ningún caso ligado directamente a los pueblos indígenas. La Comisión del Consejo Económico y Social de Derechos Humanos de la ONU adoptó una declaración en su onceava reunión que estipula la protección de los derechos indígenas incluyendo, "el derecho de devolución de propiedad cultural, intelectual, religiosa, y espiritual tomada sin su libre consentimiento o violando sus leyes, tradiciones y costumbres». (Articulo 12). Recientemente, en junio de 1995, el Consejo Económico y 16 EXTINCIÓN CULTURAL Social redactó un documento titulado la "Protección de la herencia Indígena». Aunque este documento no tiene ningún poder legal, puede apoyar la legalización de reclamos individuales. NAGPRA: EEUU Pone Legislación para la Repatriación en Marcha En noviembre de 1990, el Congreso de los EEUU promulgó la Ley Pública 1O1-601, para la Protección de tumbas de los Indígenas Americanos y Repatriación conocida como NAGPRA. Esta ley suministra una infraestructura legal para proteger y restituir los restos funerarios y patrimonios culturales. NAGPRA prohibe el tráfico de estos objetos, exige cinco años de prisión como máximo y/o una multa para quien <<astutamente a sabiendas comercie para su propio beneficio, o transporte restos humanos de los Indígenas Americanos» [ll70 (a)(b)]. NAGPRA exige a los museos y otras instituciones que reciben fondos federales presentar inventarios de sus artefactos y devolver los objetos al grupo indígena que lo esté demandando. Treinta y cuatro estados han aprobado leyes adicionales para completar las leyes de NAGPRA. Aunque NAGPRA sólo rige las instituciones que reciben fondos federales en EEUU, ha podido establecer un precendente con autoridades de museos internacionales. Varios museos en EEUU han repatriado objetos a comunidades indígenas en Sudámerica, sin la jurisdicción de NAGPRA. Un caso sobresaliente fue la devolución de varias Tzantzas (trofeos de cabezas) del Instituto Smithsonian a los Shuar en la Amazonía Ecuatoriana. El Presidente de Austria, Thomal Kestil, devolvió al estado Mexicano la manta de Moctezuma. La hermosa capa de plumas y de oro que estuvo fuera de México por más de 400 años. La Devolución de los Ahayu:Da Un importante esfuerzo de repatriación en los EEUU fue la lucha del pueblo Zuni de Nuevo México para recuperar las sagradas figuras Ahayu:da y volver a ponerlas en sus lugares tradicionales de descanso en los tronos de la Tribu. Estas figuras representan a los dioses gemelos de la guerra, Uyuyemi y Maia'sewi, y están colocadas en sus altares para controlar sus poderes potencialmente destructivos. Los Zuni piensan que cuando los Españoles y los Estadounidenses robaron los dioses de los lugares que habían sido asignados para su descanso, provocó un desequilibrio espiritual en el mundo. Por esta razón, el retorno de los objetos es necesario para restaurar la armonía y proteger la comunidad Zuni. El antropólogo T. ] . Ferguson, que fue parte del esfuerzo de repatriación de los Ahayu:da, advierte que "es sumamente importante que tanto las tribus como los museos tomen en cuenta el tiempo y el dinero que se requiere para recopilar la información y llegar a acuerdos». Este fue el caso de los Zuni, para quienes el caso de los Ahayu:da duró casi un siglo. Los primeros objetos fueron restituidos del Instituto Smithsonian en 1897. En abril de 1978, los líderes Zuni empezaron el proceso de repatriación, reuniéndose por primera vez con representantes del Museo de Arte en Denver. Hasta en 1992 , los Zuni lograron la devolución de 69 Ahayu:da de 37 fuentes distintas, que representan todas las copias conocidas dentro de los EEUU. La mayoría de los esfuerzos del pueblo Zuni para la repatriación de los Ahayu:da se hicieron sin el apoyo legal de NAGPRA, la cual fue aprobada hasta noviembre de 1990. La lucha del pueblo Zuni por la repatriación de los dioses fue intensa, pero al final prevalecieron. Su éxito se debió principalmente a su dedicación y cooperación. Durante este tiempo, todavía no se exigía legalmente a los museos cooperar con las demandas de los Zuni, ni tampoco los líderes Zuni buscaron un enfrentamiento legal. Al contrario, los Zuni presentaron su asunto como un caso sólido a los oficiales de los museos y emprendieron una serie de negociaciones amistosas. Tanto la coopNoticias de Abya Yala �CONFRONTANDO eración y el respeto mantuvieron las negociaciones en armonía sin tener que recurrir a pleitos. Aunque los museos sabían que perderían piezas valiosas de sus colecciones, respetaron la sinceridad y legitimidad de las demandas del pueblo Zuni. Una de las preocupaciones que los Smithsonian cuestionaron antes de devolver los artefactos culturales fue la seguridad de los objetos. Los Zuni desarrollaron medidas, incluyendo la vigilancia de los tronos, para proteger a los Ahayu:da de nuevos robos. « Las tribus que pidan la repatriación de restos humanos y de artefactos deben estar preparados, como los Zuni, a responder los cuestionamientos de seguridad después de la repatriación por parte de los museos, » dice Ferguson. Las apelaciones de repatriación podrían iniciar una cooperación amistosa entre los museos y los pueblos indígenas. Los Zuni han compartido valiosa información con los museos sobre la naturaleza y la importancia de los artefactos coleccionadas en los museos, y a la vez los museos compartieron con el Pueblo Zuni información e historia original de los artefactos culturales. Algunos Zuni artistas y estudiantes de cerámica se beneficiaron estudiando cerámica en la colección Smithsonian. Líderes espirituales Zuni guiaron a los conservadores de museos en el método apropiado para manejar los artefactos sagrados que todavía están en los museos. <<El poder y la continuación de la cultura y religión Zuni se han reforzado con el retorno de los Ahayu:da a sus tronos en la Reservación Indígena Zuni lo cual es muy bueno,» dice el conservador de etnología y antropólogo Zuni, Edmund Ladd. Los Tejidos Sagrados de los Coroma Para el Pueblo Aymara de Coroma del sur del Altiplano de Bolivia, las prendas sagradas de Coroma son artefactos comunales que ilustran las Vol. 10 No. 2 l A EXTINCIÓN genealogías. Se cree que personifican las almas de sus antepasados. Algunas prendas tienen de 400 a 500 años de antigüedad. A principios de 1988, el Profesor john Murra, un conocido etnohistoriador de la Universidad de Cornell, recibió una tarjeta postal que anunciaba una exposición de arte étnico en San Francisco, EEUU, de los tejidos sagrados de Coroma. El se dio cuenta que esos tejidos habían sido robados o comprados ilegalmente de la comunidad Aymara a finales de los años 70s y 80s. john Murra contactó a la embajada Boliviana y a la científica social Cristina Bubba Zamora quien estaba inventariando los tejidos de Coroma en ese CULTURAl apoyar al pueblo de Coroma. Una firma de abogados de San Francisco también ayudó a la coalición. El apoyo de la convención de la UNESCO, firmado por EEUU y Bolivia, aseguró la devolución de los 49 tejidos. En septiembre de 1992, el Presidente boliviano Zamora recibió los tejidos del gobierno de EEUU en nombre del pueblo de Coroma. Las dificultades para identificar y probar que los tejidos habían sido comprados ilegalmente fue uno de los obstáculos más grandes y costosos. Muchos de los artefactos que habían sido robados se devolvieron al traficante al no comprobar que habían sido robados o comprados ilegalmente. La «Nuestros antepasados deben sentirse tristes y solos» momento a través de HISBOL (una organización de base boliviana de desarrollo). Los ancianos de la comunidad pusieron énfasis en la importancia de los tejidos y consideraron que el descubrimiento de los traficantes de arte fue una señal que los espíritus de sus antepasados deseaban regresar a casa. «Cuando una prenda sagrada es saqueada de la comunidad, un Coromeño piensa que los espíritus de sus antepasados han sido secuestrados,» explica Susan Lobo, una de las defensoras de la repatriación de los tejidos sagrados de Coroma. La embajada Boliviana y dos representantes de Coroma contactaron a las autoridades de EEUU y en febrero de 1988 los oficiales de la aduana estadounidense confiscaron del traficante como 1000 artefactos (la mayoría eran los tejidos). Los delegados de Coroma viajaron a California para identificar la colección confiscada por la aduana estadounidense. «Nuestros antepasados deben sentirse tristes y solos,» comentó uno de los delegados cuando observaba los tejidos. Indígenas de EEUU y académicos se unieron a Cristina Bubba Zamora para devolución de los tejidos sagrados provocó un nuevo interés y respeto por la religión ancestral entre los jóvenes Coromeños quienes habían perdido un poco el interés en la cultura tradicional. El éxito de los Zuni y Aymara de recuperar los artefactos sagrados de los museos y de coleccionistas sin escrüpulos es un paso importante para la prevención de la extinción de la cultura indígena. Actualmente el documento de la ONU sobre la Declaración de los Derechos Indígenas está tomando forma. Ahora es el momento para los pueblos Indígenas participar en este documento y trabajar en el tema de derechos de repatriación. Quizás lo más importante es que todos podemos ayudar prestando atención a la aparición de artefactos sagrados en el mercado de arte étnico. '9 Agredemos a las siguientes personas que con su experiencia profesional nos permitieron escribir este artículo: Lyndel V Prott, UNESCO (Paris); Mane Samuel, Yachay Wasi, Inc.; Pollyanna Nordstrand, American Indian Ritual Object Repatriation Foundation. 17 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, No. 2 (Deciembre 1996) (Spanish) 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 Invirtiendo el flujo en el mercado de la propiedad cultural Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource December 1996 Language A language of the resource English Zotero Title Invirtiendo el flujo en el mercado de la propiedad cultural Item Type Newspaper Article Attachment Title Vol 10, no. 2 (13-17).pdf Attachment URL [No URL] Issue 2 Language Spanish Noticias de Abya Yala Volume 10 Publication Title Noticias de Abya Yala Author Eric Bergman Abstract Note Indigenous communities have successfully been fighting for the restitution of their cultural properties, both on the physical level and on the intellectual level. Pages 13-17 https://www.abyayalanews.org/files/original/8c2efa9660d4ffb58ea51680efee700b.pdf f6139ff2bf82770dda6e65cecf82c8b2 PDF Text Text ENV I RO N MENT Island of Chiloe, Chile: Huilliches Fight Lumber Company to Save Their Forests "In these territories (beins considered for exploitation), there live around 100 families. They beIons to the communities of lncopulli de Yaldad, TusOeo de Coldita, Piedra Blanca de Coldita, and Coinco. These communities have historically been threatened by companies that have wanted to steal our land. This is why, today, we make public our complaints to demand that the authorities respect our rishts and those of all of our sisters and brothers in Chiloe. · General Council of Caciques of Chiloe wo lumber projects threaten to alter the ecological balance of the Island of Chilo<\ (located on the Pacific Ocean, west of mainland Chile), endangering the livelihood and way of life of the Huilliche communities that live there. Golden Spring, a multinational company based in Hong the companies Kong, and Hawerden and Los Pru-ques, S.A., plan to exploit a combined area of about 179,459 hectares of Chiloe's forest. Since 1993, the Huilliches have been trying to keep Golden Spt;ng from acquiring 50,000 hectat·es of land in the island of Chiloe to complete its lumber projects, and from drunaging the land that the company presently owns. Golden Spt·ing's initial goal is to export round logs to the Asian market, especially Japan, Hong Kong, Korea and Taiwan. The second stage of the company's longterm -plan is to build a plant in Chiloe for the production of plywood. The comprury has declru·ed that its plan for the exploitation of Chiloe's forest is ecologically sound and al.lows reforestation. However, the actions of Golden Spdng up to now have been far from ecologically sow>d. Golden Spring began cutting down trees to build a road inside Tepullueico almost two months before receiving permission T 26 from the government agency (CONAF) that grants such permits. The damage to the land was so great and public outrage so massive, that CONAF fined the company $20,727,562. However, the Huilliche community is not satisfied with this fine because of a series of factors. First, large companies have traditionally been able to forgo their responsibility in paying ftnes imposed by CONAF. Second, CONAF had originally denied Golden Spdng permission to build the road based on earlier documentation that declared the ru·ea in question willt for exploitation, but then changed its mind a few days later. Because of this abrupt chatlge in policy, the Huilliches feru· that the government sides with Golden Spdng and will pursue the company's interest ove•· theirs. The company's intentions became a topic of hot debate among environmental and governmental agencies until, finally, in Apt;] of 1994, Judge Francisco del Campo issued an order to halt two of Golden Spdng's project, namely, the widening of yet another road in Yerba Loza and the construction of a "piedraplen" (rock base) for the employment of a port in the Compu Stream in Chaildad. However, the order is useless since the widening of the road had been completed before the call to halt and the con- struction of the "piedraplen" had been halted earlier pending a permit from the maritime authorities. In April of 1994, CONAMA (The National Environmental Commission) and Golden Spring reached an accord in which Golden Spring agreed to commission a study of the environmental impact of its plan of exploitation of Chiloe's forest before it can continue to exploit any additional land. However, as environmental g>-oups and leaders n-om the Huilliche commw>ity point out, the study should have been done before Golden Spring was allowed to buy land in Chilo<\ with the purpose of forest exploitation. FUJthermore, Golden Spring is allowed to continue exploiting the land ( 135.000 hectares) that was already approved before the accord with CONAMA Lastly, because the study is being financed by Golden Sptmg, CONAl"lA is powerless in making sure that a neutral patty (like a university) conduct the study. Golden Spring continues to this day its operations in Tepullueico and is looking to buy more land in Chilo<\. Its plan is to own about 50,000 hectares of forest in order to achieve its production goals. The Huilliche community of Chiloe is very concerned because, albeit public outcty, government intervention and the halt of some of its operations, it looks as though Golden Spring is confident it will be allowed to continue to exploit the forest in the marmer they intended given the runount of money (so far; 8 million dollars out the 25 million dollars set aside for tlus project) they continue to invest in heavy machinery, vessels and personnel. As if the threat of Golden Spdng was not enough, the Huilliches also have to contend with plans for another pt-oject that would have devastating •·amifications for thei•· Continued on page 34 Abya Y News ala �I N T E R N A T I 0 N ~ l-----------------------------------------------------------A~ Mexico: Indians and Campesinos Massacred in Guerrero series of assassinations of Mixtee Indians topped with the massacre of 17 campesinos, has mru·ked this past June as one of the bloodiest months in recent history for Indigenous and rural peoples in Mexico. On June 10, Mixtec members of the Consejo Guerrerense 500 Ailos de Resistencia Jndigena (Guen·eran Council of 500 Years of Indigenous Resistance) Perfecto Gonzalez Rufino and Alejandro Tenorio Perfecto were assassinated, followed by the murder of member Rey Flores Hernandez on June 18, 1995. Then, on Wednesday, June 28, at a site known as Aguas Blancas in the Sierra of Coyuca de Benitez, approximately 70 policemen intercepted a passenger truck traveling to Atoyac, Guerrero, and began firing indiscriminately against the vehicle and its occupants. Of the roughly 60 campesinos traveling in the truck, 18 were confirmed dead. Eight people also disappeared and 19 people are gravely injured. In both cases, the incidents are tied to the increased level of popu- A Jar mobilization in Guerrero, one of Mexico's poorest states, with an Indigenous population of about 300,000 out of 2,650,000. In the first case, the murders are the product of the intolerance of regional cacique and municipal president of Tlacoachistlahuaca, Armando Ramos. A group of Mi.xtec Indians began a peaceful takeover there of the municipal building on May 22 to protest corruption and government indifference towards the needs of Indigenous communities. In the second case, some of the passengers belonged to the Organizaci6n Campesina de Ia Siena Sur (OCSS-Peasant Organization of the Southern Sien·a), and were on their way to a demonstration in Atoyac. There, on May 18th, members of the OCSS had prevented the exit of local authorities from the municipal building dw'ing the 28th annive•·sary of the initiation of the Lucio Cabanas uprising. As a result of the massacres, tensions between state authorities and campesinos in Guerrero have reached a boiling point. Peasants Information from Consejo de have fo•·med a popular commission Pueblos Nahuat cmd La Jomadc• In the study, researche•'S consider the exploitation of 129,459 hectares of land located at the Continuecl from page 26 southern tip of the island, in tbe township of Quell6n, with an communities and the ecological bal- annual deforestation of about ance of the island of Chiloe. In May 150,000 square meters. 28, 1994, the General Council of This project would use up about Caciques of Chiloe announced their 37% of all the forest in Chiloe, with knowledge of a document called: "A an annual deforestation volume Study to Identify the Possibilities of equivalent to 5 times the current Forest Exploitation in the At·ea annual seJTated wood production known as Puerto Carmen- Big in Chiloe and 3 times the consumpIsland of Chiloe," commissioned by tion of firewood. Wood production Los Parques, S.A. and Le Banque in Chiloe would double as a result of this project. Colbert of France. Chiloe Forests 34 for the resignation of state governor Ruben Figueroa Alcocer, who appears to have been informed of the police action prior to the incident. The coalition faces a powerful opposition that the ruling PRJ (Institutional Revolutionary Party) deputies mounted in support of Figueroa. In addition, on July 1st, what may have been members of OCSS ransacked and attempted to burn down the municipal palace in Coyuca de Benitez, site of a number of large popular protests denouncing the incident. Two state police agents and 8 local policemen believed to have been involved in the incident have been detained and are presently awaiting trial. State attorney Antonio Alcocer Salazar has also accused membet'S of the OCSS, including leader Benigno Guzman Mattinez, of "engaging in criminal conduct" in relation to the June 28 massacre. He also accused the OCSS of "tbeft of public property, destruction of commwucation lines, and causing harm to society" dw·ing various OCSS activities in 1994. He did not clarify what "criminal conduct" he was referl'ing to, however. '(>) According to these facts, the project (officially called, "Plan Astillas Puerto Carmen"), which is already being considered by the regional and provincial autholities, would become the first industrial exploitation of Chiloe's forest. This would mean the total transformation of all life forms in the island's ecosystem and a real threat to the sw'Vival of many species in it. The General Council of Caciques of Chiloe consider implementation of this project a violation of Indigenous people's ancestral rights. '(>) Abyo 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. 9, no. 1 (Spring 1995) 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 Island of Chiloé, Chile: Huilliches Fight Lumber Company to Save Their Forests 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, 1995 Language A language of the resource English English Zotero Title Island of Chiloé, Chile: Huilliches Fight Lumber Company to Save Their Forests Item Type Journal Article Volume 9 Issue 1 Pages 26, 34 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring, 1995 Language English Abstract Note Lumber companies threaten the ecological balance of Chiloé and the lives of the Huilliche communities. Golden Spring, a multinational company, and others expect to exploit around 180,000 hectares of Chiloé's forests. Attachment Title Island_of_Chiloe_Chile_Huilliches_Fight_Lumber_Company_to_Save_Their_Forests.pdf Attachment URL [No URL] Chiloé Development Golden Spring Huilliche Tepuhueico