6 12 1190 https://www.abyayalanews.org/files/original/fba733d18d561769d1a3420945ed92e0.pdf ccebf1e3a7c3c8609bd17e52921f84dc PDF Text Text AICom Links Indigenous People Via Computers During the past few years, Jose Barreiro and others have worked to establish an indigenous peoples' computer network service called AlCorn. AlCorn makes possible instant communication among its subscribers and gives access to the Indigenous Press Network, an international, indigenous-based information network. SAIIC recently spoke to Jose, who said, "Now for the first time, indigenous groups are reaching out over long distances. We now have more access to phones and typewriters, and computers are the next step. With computers we can transfer information from remote areas. It used to take six weeks to get information to us, for example from a city in South America. Now we can cut it down to six minutes. Indigenous people need to break from isolation in terms of human rights. Now an Indian massacre in South or Central America doesn't have to go unreported for six months." Jose also discussed the idea that indigenous people have a depth of knowledge and understanding of the natural world, and that through the use of computers this understanding can be shared among people for the protection and appropriate use of land and resources. "Often the first outside contact has been with those who wish to exploit resources. We need to go around that. We need to break the isolation between indigenous people and be able to communicate with one another. For example, the Aborigines are dealing with Alcoa and other multinationals, and the Amazonian Indians are dealing with the same threatening entity. Now the Aboriginal people and the Amazonian people have the potential to communicate directly with one another about any particular multinational and how to deal with it. Fourth World communication is what we are talking about. There is a close relationship among indigenous people with the natural world. We can go from that .and access computers. Let's skip tanks and rocketships." For more information about AlCorn, contact Jose Barreiro at P.O. Box 71, Highland, Maryland 20777. Announcements T~e Int~rnational Indian Treaty Council will hold its 11th Annual Conference at Big Mou_ntam, Anzona, from June 2 to 8, 1986. People are invited to attend and present issues relat1~g to land, water, religion and treaty violations. All documentation is condensed and submitted to United Nations forums as human rights violations. A Brother who is incarcerated would like to write to an "Indian Sister for friendship and exchange of thoughts concerning our Indian People." Contact Edmundo Sanchez, P.O. Box C-19618, Represa, CA 95671. Vol. 2, no. 3. Spring, 1986. Published quarterly by SAIIC © 1986 Page 18 � 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. 2, No. 3 (Spring 1986) 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 AICom Links Indigenous People Via Computers 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 Spring 1986 Zotero Title AICom Links Indigenous People Via Computers Item Type Journal Article Attachment Title Vol. 2, no. 3 (18).pdf Attachment URL [No URL] Issue 3 Language English Pages 18 Publication Title SAIIC Newsletter Volume 2 https://www.abyayalanews.org/files/original/25119861ade3ccc86b74f4570276e90d.pdf 7dff27f1e68bcf0e52781f2b1d5d67c1 PDF Text Text Page 27 PERU AIDESEP CALLS FOR CHANGES IN GOVERNMENT AMAZON POLICYL_j l__r--JA~ LJ -~== ...r-i.. The Inter-Ethnic Association for the Development of the Peruvian Amazon (AIDESEP) held its Thirteenth Assembly in September, 1988, and called for changes in Peruvian government policy to include Indian participation in designing Amazon development policies. Among the themes discussed were those of land, natural resources and ecology, production and commercialization, social services, and organization. Consensus emerged on several key points: •"to demand changes in the government's economic policies for the Amazon, so that development benefits our comm~nities, and not the bosses and business interests" -to develop an urgent program for nutrition and medicine, with the funding for this project controlled by Indian representatives in order to avoid corruption; •to develop a national plan for land titling for Indian communities, with AIDESEP coordinating the self-demarcation of Indian lands. •that international funds from development agencies be prioritized to "recognize, title, and increase the size of" Indian lands, "because we are the ancestral owners and the best caretakers of the Amazon''. Representatives of the 19 regional organiza-tions attending the meeting in Villa la Paz, Chosica elected a new Board, consisting of : President, Miqueas Mishari, Ashaninka Vice-President, Roman Shajiam Sakejat, Aguaruna-Huambisa Vocals, Eli Sanchez Rodriguez, Shipibo and Raul Casanto, Shingari Treasurer, Oswaldo Manihuari Muray~ Cocama; and Secretary, Santos Adan Atsua, Aguaruna. SOURCE : "Voz Indigena'', Av. San Eugenio 981, Lima 13, Peru. --- __-::__ -- ;> ~ ~ }) JJ? ~~ _tl~~6 ~- ASHANINKA INDIANS HELD IN SLAVERY ~ -S-._c;_? Among the most serious · violations of the human rights of Indian people in Peru is the enslavement of the Ashaninka people in the Ucayali, Tambo, and Urubamba River regions. At the recent Congress of the Regional Indian Organization of Atalaya (OIRA), delegates called for immediate action on the part of the Peruvian authorities to stop these violations. Delegates of the community of Diobamba stated that 'Beman Cagna, owner of the Fundo Nueva Luz has been exploiting more than 50 Ashaninka families for more than 30 years through slavery and hard labor without payment, and with threats of putting people in the private jail he has built. Cagna has about 60 men working in the extraction oflumber in the Tahuania Creek, forcing them to work from 6am to 6pm.". Florinda Arenas Campos denounced the patron Victor Merino for raping her 15-year old daughter in fron of her. Later, she said, Merino took the young woman to the Fundo Salvaje on the Ucayali River. In spite of Florinda's denunciations, no action has been taken by the authorities. She revealed that Merino has 20 Indian people working in his house as slaves. There may be thousands of Indian people in the Atalaya region who are being physically mistreated or held in slavery, whose lands have been stolen,. Some who protested have been murdered. According to OIRA, this is in clear violation of the Law of Native Communities and related government regulations. � 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. 4, Nos. 2&amp;3 (Fall 1988 &amp; Winter 1989) Zotero Volume 4 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 AIDESEP Calls for Changes in Government Amazon Policy (Peru) 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 Fall 1988 & Winter 1989 Zotero Title AIDESEP Calls for Changes in Government Amazon Policy (Peru) Item Type Journal Article Attachment Title Vol. 4, nos. 2 &3 (27).pdf Attachment URL [No URL] Issue 2 & 3 Language Spanish Volume 4 https://www.abyayalanews.org/files/original/cc293dd2aa9b31e59980f282e72cc9b0 539bda3143d09be711cb7b28f9437278 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, no. 4 (13, 37).pdf PDF Text Text Miqueas Millares is the president of the Inter-Ethnic Association for the DevelopmentofthePeruvianRainforest(AIDESEP). He is a member of the Aguarana people of the Peruvian Amazon. AIDESEP is an association composed of 32 organizations orregionalfederationsfrom all ofAmazonia. Indigenous regional organizations began forming in the Amazon in the 1970's. In 1980, these groups decided to create anational coordinating body, and thus AIDESEP was born. AIDESEP defends the rights and promotes the welfare ofover 500,000 indigenous inhabitants ofthe Peruvian rainforest.. This interview took place at a meeting of the Working Group on Indigenous Populations, which works with the United Nations Human Rights Commission. SAIIC: What does it mean to be president of AIDESEP? MM: Well, according to our charter, we consider ourselves a completely indigenous organization, with a president, secretary, and treasurer. We are not a NGO, or nongovernmental organization, but often anthropologists and other intellectuals get confused around this issue and mistake us for a NGO. Instead, the reality is that we have gotten to the point where we as indigenous peoples are managing our own resources directly, without intermediaries. Many NGO's in the past have spoken in the name of indigenous people, and raised funds in our name, but for the most part these funds have not reached our people and remained Vol 6 Num 4 with the organizations instead. Thus we have seen that this pattern needed to be broken, and that we needed to channel funds directly into our communities. This we have managed to do, and we are demonstrating our ability, our responsibility, and our honesty. SAICC: How does the Peruvian government react to the empowerment of the indigenous people and to AIDESEP? MM: Well, the government and its representatives - the local, provincial, and national authorities- in the beginning slandered us as agitators. But we have shown them that it is not "agitation" when one is demanding one's rights. We are demanding what belongs to us, and we have been doing so for centuries- not just recently. For example, if we talk about land, we have been on this land for long before so-called "civilization" arrived and destroyed our culture, our traditional medicine, our languages. Now we have reached 500 years of colonization, which AIDESEP in an assembly decided to name "500 Years of Struggle for Life and SelfDetermination of Indigenous Peoples". Yet from here on we do not want to lament what has passed. We will remember it for the sake of our ancestors, but we are looking towards the future, to what we need to do to ensure the survival of our peoples. We have lived as exploited, marginalized, forgotten people, who have been much discriminated against. But the government is not going to solve our problems if we do not organize ourselves. Continued on page 37 13 �' -from page 13 Thus we have seen a great need to organize ourselves, to gain strenth through unity, to develop common understandings in order to be able to solve our problems. We do not only want to make demands, but also to propose solutions to how we can solve the grave problems we face in the Amazon. We have developed strategies around how to safeguard our territories. We need large territories for our people, not just titles to small plots of land, because in that way we can defend the environment and the ecology of our planet. We have made progress. In the last three years we have obtained land titles for 221 communities. This has been the result of AIDESEP's work in coordination with the government officials. Some of them, not all, but some, have developed an understanding that whatwearedemandingisjustlyours. Before,theydid not understand, and accused us of being troublemakers, terrorists, drug-traffickers, in order to demoralize us. But as we see that the indigenous cause we defend is a just one, we will not be frightened off by threats, imprisionment, or blackmail. We will always continue to struggle to regain our culture and our land. SAICC: As president of AIDESEP, what are the problems you would like to solve during your term? MM: Our primary project is the land issue. All of the communities of the Amazon have agreed that we want to obtain land titles for the communities which still lack them. This is the project we have agreed upon for 1992. We also have a long-term reforestation program, to recover land which has been despoiled. Another project is a health project, involving the recovery and promotion of medicinal plants alongside western medicines. We have determined that medicinal plants are even better in many cases than Western medicine. As part of this project, we are training young people to be health promoters in each community throughout the Amazon. Also, we are working towards the creation of bilingual schools throughout Amazonia. Here we have another achievement, in that the DepartmentofEducation has publicly accepted our goals in a government decree. SAIIC: I understand that it is the first time you have Vol 6 Num 4 attended this meeting at the UN. What is your opinion on this working group? MM: Well, on a personal level I have found that what we at AIDESEP are demaning is what all indigenous people of the world are seeking. We all share similar problems and needs. Here at the United Nations, I think that we, too, are nations. I believe that here we are pooling together our strength in order to be able to solve the problems that we face. If we unite our strength, make our demands and put some pressure on the governments of each country, I think that we can educate them , improve our economic and social situation, and change the racial discrimination we experience as indigenous people all over the world. Indigenous organizations themselves need to be proactive, and present proposals to the government saying how they mean solve the problems we all face. Especially the environmental problems, which are being talked about all over. the world. If we as indigenous people do not demand that the agreements made in Rio de Janeiro be respected, I think that the governments are going to forget, because of their desire to profit from the resources that exist in the rainforest SAIIC: I understand that it is the first time you have attended this meeting at the UN. What is your opinion on this working group? MM: Well, on a personal level I have found that what we at AIDESEP are demaning is what all indigenous people of the world are seeking. We all share similar problems and needs. Here at the United Nations, I think that we, too, are nations. I believe that here we are pooling together our strength in order to be able to solve the problems that we face. If we unite our strength, make our demands and put some pressure on the governments of each country, I think that we can educate them , improve our economic and social situation, and change the racial discrimination we experience as indigenous people all over the world. For more information, contact AIDESEP Av. San Eugenio 981 Lima 13, Peru 37 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, No. 4 (Fall 1992) (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 AIDESEP: 500 Years of Struggle for Life and Self-Determination (Peru) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title AIDESEP: 500 Years of Struggle for Life and Self-Determination (Peru) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (13, 37).pdf Attachment URL [No URL] https://www.abyayalanews.org/files/original/f4200995683fcadb30151060566a0d11.pdf 9e6a934485e2f98bd797dd0115c7b0bf 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. 3 _ 4 (23).pdf PDF Text Text I Integrating Traditional Forms of Organization, Modern Technology and Commerce (Bolivia) AIGACAA (Association of Llama and Alpaca Farmers of the High Andes) is an organization comprised of approximately 800 heads of households from ayllus (traditional Andean community structures) where the principal occupation is that of raising llamas and alpacas. AIGACAA has been functioning as an organization for over ten years. In June, Rene Pacasi, President of AIGACAA and Luis Ticona, the Administrator, were interviewed by SAIIC in Chuquiago, Kollasuyo (La Paz, Bolivia). They spoke of their successful experiences in community organizing. AIGACAA is organized in a manner corresponding with and helping to maintain the ayllu structure, which is the original form of organization in our communities. The ayllu structure continues to exist in most of what is now considered Bolivia. When speaking of the ayllu, we are referring to the territory occupied by the community and the natural resources controlled by the people of that community, such as the llamas and alpacas. · The ayllu has a particular form of leadership, the maximum authority of which is the jilacata. It is not easy to become a jilacata, it is a step-by-step procedure. The jilacata holds this position for one year and is not elected by the Western system of voting. A jilacata must demonstrate good moral conduct and leadership abilities within the ayllu and becomes the authority as a result of proving these qualities. In the process of organizing AIGACAA, we analyzed various organizational structures. We have found that the imported models are not effective. We took a careful look at our own Indigenous forms of organization, which take into account our particular economic situation. We wanted to strengthen the economy of the ayllu. One aspect of our workplan is to train members in methods to increase the production and quality of our animals. Since our organization is primarily concerned with livestock, we provide support by offering trainings to our members. We have an agreement with the University of Puno in Peru, which has been training many of our members as veterinary assistants and veterinarians. These scholarships require that these individuals return to their ayllus of origin to care for the animals of the community. AIGACAA also conducts literacy classes and craft workshops within communities. AIGACAA was successful in obtaining permission from the Bolivian Minister of Agriculture for the commercial use of llama and alpaca meat. This was an important victory for our organization. VoiS Nos3&4 Photo by Guillermo Delgado We collectively market the llama and alpaca wool which our members produce. Each head of household is paid in cash and trade for veterinary tools, medicines and syringes. We exchange the wool for objects of use to the members, because Bolivian currency is not used often within the ayllus. We use the trueque or barter system. The organization selects and processes the wool and is responsible for selling it to the weavers. We rent an industrial plant where we make yarn. One day, we would like to install a textile mill where the people who raise the llamas and alpacas will be processing the raw materials themselves. The present reality is such that the people providing natural resources and the people processing these materials are living in two different worlds. Rene Pacasi is from the ayllu Chacoya, in the Pacajes Province. Recalling that there used to be many more alpacas and llamas in his region, Rene states that, "They say that people who are strangers to the region are purchasing the llamas and alpacas at a very low price. They are hunting them, killing them and driving them to extinction. They say that is why so many of them have disappeared. Before the agrarian reform of 1952, we were united, not divided. We worked in the minka (traditonal work parties). After the agrarian reform, the land was divided and small land-holdings appeared. The distribution of land tore us apart. With the land parcelled out, each family could only raise a few animals. The minka is when families help each other out. I help them one day, and then they help me. We also have a ceremony for branding our animals and we will never lose this ceremony. We still do the challa, which is how we make offerings to Pachamama (Mother Earth). AIGACAA is helping us to rebuild our communities. You can contact AIGACAA at: Casma 6032 La Paz, BOLIVIA 23 � 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. 3 & 4 (December 1990) 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 AIGACAA: Integrating Traditional Forms of Organization, Modern Technology and Commerce (Andes) Type The nature or genre of the resource Thesis Language A language of the resource English Zotero Title AIGACAA: Integrating Traditional Forms of Organization, Modern Technology and Commerce (Andes) Item Type Thesis Attachment Title Vol. 5, Nos. 3 _ 4 (23).pdf https://www.abyayalanews.org/files/original/37e795e53223bd88ae3293714056241d.pdf 7257964a7df6e109cbe5ec0d0c13ce51 PDF Text Text Krenak Describes Indian Strategy To Resist I Projects In ,. I Ailton Krenak, Coordinator of Brazil's Union of Indian Nations (UNI), attended the Citizens' Conference of Tropical Rainforests, Indigenous People, and the World Bank. Ailton said he came to serve as "a witness to the disasters that development projects have caused for our people. I thought that it was very important to have a meeting with the taxpayers [of the United States] who give money to those projects." He also spoke about UNI's "project of life"-a plan to assure the survival of Indian people. The following are excerpts from Ailton's statements to the conference and from an interview with SAIIC., On UNI's Plan of Action: "The Amazon Alliance, the Coordinating Committee of Indigenous Populations of the Amazon Basin, the Indian participation in the Constitutional Assembly, and my participation at this conference today have to be understood as a plan of action by Indian people, directed towards setting up broad policies which address the demarcation and the effective guarantee of Indian land. We have a project of life, but we are not going to be able to realize it if it is not articulated among the Brazilian people." On the Amazon Alliance: "A significant proportion of the people of Amazonia oppose the unbridled and disorderly occupation of Amazonia being promoted by the government with financing from external sources. The people of the forest, Indians, river populations, and those such as rubber gatherers who live on extractive resources are ready to carry out an effective defense of the place where they live. The Amazon Alliance of the Peoples of tne Forest is put forth as a social proposal. Each time it was posed as an environmental issue it did not succeed in changing the Rainforest preservation is essential to Indian survival. awareness of the Brazilian government. The people who are defending Amazonia are people who historically have used the land sustainably. This alliance is questioning the development programs being implemented by the government. we are seeking the solidarity of those outside the region who are concerned about what's happening in Amazonia and of those who are following what's going on there." On the Coordinating Committee of the Indigenous Populations of the Amazon Basin: "This Coordinating Committee includes all the Indian populations of the Amazon region, including eight neighboring countries. We had a meeting in Itacoatiara [Brazil] in June and Vol. 3, no. 1. Fall, 1986. Page 3 �----------------- another in Brasilia to which we invited Evaristo [Nahuag, from Peru], who is now the Secretary General of the Coordinating Committee. On October 20 we'll have another meeting to set up the committee. Once this is done, we can carry out a program at an international level. We want to raise issues concerning government projects on Indians lands to an international forum, where people can have an opportunity to debate, examine, and analyze some of these projects. At a national level, we want to identify development projects, discover the origin of the capital invested in those projects, look into the possibility of interceding with those agencies, demand the re-evaluation of the viability of those projects, halt the operations of the timber companies, and demarcate Indian lands in the area, which include 70 percent of all Indian lands in Brazil." On Indian Participation in the Constitutional Assembly: "Perhaps the greatest tragedy of our Indian people has been that we have lived under the boot of the government. Before, it was under the Service for the Protection of Indians; now it is under the National Indian Foundation [FUNAI]. Today, we want to keep our identity as Indians, but we don't want to remain apart from the formation of national policies where all Brazilians are participating. We are not going to win our struggle if we don't get the respect and solidarity of the Brazilian people. We are 0.17 percent of the Brazilian population-we are very few, and we can only keep our identity as Indians as part of a common national program. That is why we are choosing representatives to the Constitutional Assembly, representatives who can legislate in Congress. Together with the support of other popular movements, we can draw up a constitution that at least assures the interests and principles of land and that acknowledges our cultural institutions. This is not a country of only one language. It's a multi-ethnic and multi-cultural country. The elections will be held on November 15, and 530 representatives will be elected. We have four candidates from the Amazon and four from the Central Western region. If we can implant in the Brazilian constitution the principles of a multi-ethnic and multi-cultural country, we will no longer have a samba of only one note." Radioactive Wastes J lutants In Amazon? The newspaper Folha de Sao Paulo has reported that the Brazilian military may be constructing underground installations in the Cachimbo Mountains for use as a nuclear test site and for storage of nuclear wastes from atomic powerplants. The construction site in the Amazonian state of Para was discovered by air. Many Indian peoples live within 300 kilometers of the site, including those in the Xingu Park and the Menkranoti, Kayap6, Apiaka, Rikbatsa, Kayabi, and Munduruku. There are also uncontacted groups in the area, including the Bararari and Parauari. Nuclear physicists and geologists say the sedimentary soils of the region cannot guarantee a reliable resting place for dangerous radioactive materials. They express concern for the potential negative consequences if contaminants reach a major river system, such as the Xingu. Page 4 Vol. 3, no. 1. Fall, 1986. l � 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. 1 (Fall 1986) Zotero Language English Issue 1 Volume 3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ailton Krenak Describes Indian Strategy to Resist Harmful Projects in Amazon 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 Fall 1986 Zotero Title Ailton Krenak Describes Indian Strategy to Resist Harmful Projects in Amazon Item Type Journal Article Attachment Title Vol. 3, no. 1 (3-4).pdf Attachment URL [No URL] Publication Title SAIIC Newsletter Issue 1 Volume 3 Language English Pages 3-4 Abstract Note Ailton Krenak attended the Citizens' Conference of Tropical Rainforests, Indigenous People, and the World Bank. He did so with the intention of acting as a representative for how the developmental projects affect the Indigenous people who live there. Citizens' Conference of Tropical Rainforests fall 1986 Indigenous people World Bank https://www.abyayalanews.org/files/original/d2a6270bf7fc734ad5043fe6dd2f9d3c.pdf 9c083affdbdc3bd006afc203e7dfa621 PDF Text Text OtHIA~IZATIO~ AlPIN om October 13-24, members of AJPIN(Inlemational Association of Indigenous Press) mel 10 p~~blicly announce recognition of lbcir o!lical staiUS by lbe International PressAssociation. AlPIN is comprised oflndigeooos people and organizations lbal work wilb various ltlOOiums of mass communication, press, radio and television. ll's objective is 10 make 1he Indigenousvoiceanactiveonewithin mainstream society. F . I:'\ & COMMUNICATION RADIO WAVES FOR WOMEN recenl conference organized by lbe "MujeresAymarasyComunicaci6n" program of lbe Center for Education and CommunicatiOn in Puno, Peru, brougbl together Indigenous Women who make community-Jcvel radio programs in PeruandlloIivia The programs, made for and by women, deal with problems faeed by women everywhere, such as domestic violence, discrimination, and marginalization. Their object islo unite women around their mutual concerns A and 10 provide an avenue lbrougb whieb women can mobilize for social ebangc. The conference provided the women an opporiUnity 10 share lbcir experiences and 10 create a network of support As Rosa Palomino, wbo producesaradioprogramin Perunoledaltbe end of lbe eonference: "The radio programs provide a system of mui\Jal supporl, a fonn of devclopmenl- Ifwedon'lincludelbcwomen, we will nol develop..." • • • • • • • • • • • D E F E :"\SE OF hDIC)E:"\Ol 'S i\1tGH.\:"\T \VOHKEHS nited Fann Workers (UFW) And Representatives of lhe Binational Mixlee-Zapolec Front (FM-ZB) have signed a joint agreement 10 Spill organizing and advance lbe defense of human and labor rights of Indigenous migrant workers in lbe U.S. Thousands of Mixlee and Zapelee Indigenous peoples comprise lbe latest immigrant group of workers toiling in lbe agrieuiiUral fields and the service industry of California. Mixlee-Zapotec Bi-national Front is lhe largest and most impertanl Oaxacan organization in California The new immigrants are Indigenous workers from the U Mexican Slate of Oaxaca wbo, through a joint effort of lbe UFW and FM-ZB, will be encouraged 10 join lbe United Fann workers Union while still maintaining lbe autonomy of lbeirown organization, under an agreement thai was signed on September 24, 1993. UFW President Arlllro Rodriguez and FM·ZB General Coordina· lOr Arlllro Pimentel Salas signed the agreement in Los Angeles, CalifomiaonSeptember 24, 1993.1beagreement is expected 10 boost a new union organization campaign begun by Cesar Olavez shortly before his death last April 22. WINGS FOR THE YouNG LAS, Solidarity Alliance of Latinarnericans, is a projecl driven by Carnita Piedra Castaneda Foundation of Ecuador, thai seeks 10 promote links in the union among lbc young Indigenous peoples of Abya Yala 10 initiate solidarity and an international support network. This projec1 covers lllree specific areas: I) The creation of a network of communication on a national and international level allowing young people access to infonnation in order promole exchange between different community organizations. 2) To prolllOie national and international gatherings with Indigenous youth. wilboul walls", community v.'Orkshops, and the "university of lbe Streets", utilizing lbe methodology of "learning/doing, the commu· nity leaches the eommunity". The objectives of ALAS are to achieve unity and leadership of young people on ~half of communication and education so young people can become fundamenlallo lbc development of their communities. ALAS will hold lbe Continenla!Eneouoler in Riobarnaba, Ecuador nexl year, People interested can contact Mauricio~ Coordinator/Secretary City of the Yoong-Penipe Box826 Riobamba, Ealador Tel: 474-124 FAX: 593-2-962263 3)1becreationof pep<~lareduealionprograms whalwillbea"sebools VOl. 7 NO. 3&4 37 � 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 AIPIN 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 AIPIN Item Type Journal Article Volume 7 Issue 3,4 Pages 37 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 The International Association of Indigenous Press(AIPIN) met October 13-24, 1993. Attachment Title AIPIN.pdf Attachment URL [No URL] AIPIN International Association of Indigenous Press International Press Association https://www.abyayalanews.org/files/original/742d5c9f4f3b4caf909d0f5017f16b8b 0c9cdfbef2314ef7961b74f4fae9c7f4 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 (39).pdf PDF Text Text ¡y • onom1cas urante el 8 y el 9 de febrero se llevó a cabo en el Ecuador una manifestación pacífica organizada por la CONAIE, para protestar por las medidas económicas implementadas por el gobierno. El 28 de enero el gobierno conservador del presidente Sixto Durán Ballén, anunció reformas económicas neoliberales que incluyen el incremento en un 71% sobre el precio de la gasolina. La gasolina en el Ecuador es ahora uno de los productos más costos a pesar de que este país es uno de los mayores exportadores de petróleo en Sur América. En respuesta el Frente Unitario de trabajadores, FUT, convocó a una huelga general el 3 de febrero. La manifestación, en la que participaron estudiantes y trabajadores, paralizó casi completamente el pais. CONAIE, apoyando la convocatoria hecha por el FUT, y solidarizándose con su llamado, organizó un levantamiento indígena para los días 8 y 9 de febrero. Las carreteras interestatales fueron D bloqueadas y el tránsito por la vía Panamericana detenido durante dos días. La CONAIE expresó abiertamente su oposición y rechazo frente a las medidas económicas del actual gobierno que agudizan las condiciones de pobreza y marginalización de la población de este pais y en particular de los Pueblos y Nacionalidades Indígenas del Ecuador. En un comunicado al respecto, Luis Macas, presidente de la CONAIE, expresó que estas medidas económicas son el resultado de las genocidas polícas neoliberales del gobierno y que afectan los más básicos derechos constitucionales Para mayor información comuníquese con CONAIE: Av. Granados 2553 y 6 de diciembre Casilla 17-17-1235 Quito Ecuador Tel : 593 2 248930 Fax : 593 2 442271 e-mail: ccc@conaie.ec Inicia Transmisiones A IPIN, la Agencia Internacional de Prensa India inició sus emisiones sobre las Naciones y Organizaciones Indígenas del Continente el pasado 15 de Enero. Los coordinadores de esta agencia son Genaro Bautista, periodista Mixteco y Natividad Gutiérrez. Se invita a todos los periódistas indígenas a enviar sus reportajes al fax (525) 761-8573 que se encuentra operando en Ciudad de México. Los reportajes se publican cada semana y se reciben todos los miércoles hasta las 6:00 de la tarde. Los periodistas .interesados deben enviar sus reportajes con un maxtmo de 300 palabras, aproximadamente unas sesenta lineas de texto. La nueva corresponsalía de SAITC en Oslo hace parte de esta red internacional y recibe también noticias y reportajes urgentes que se distribuirán en Europa. Si desea mayor información sobre esta corresponsalía, comuníquese con: Juan Sebastián Lara SAIIC-Norge Indianske MediaSenter Torggata 34 0183 OSLO, Noruega (Norway) Fax (47)-(22)-20-45-94 Vol. 7 No. 3 & 4 � 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 (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 AIPIN Inicia Transmisiones 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/Winter 1993 Language A language of the resource English Zotero Title AIPIN Inicia Transmisiones Item Type Newspaper Article Attachment Title Vol. 7, nos. 3&4 (39).pdf Attachment URL [No URL] Issue 3 and 4 Language Spanish Publication Title Noticias de Abya Yala Volume 7 Abstract Note The International Association of Indigenous Press(AIPIN) met October 13-24, 1993. Pages 39 https://www.abyayalanews.org/files/original/1598307dba5332ba1bbf949ebd47f843 6f0ef6b187abaac4c182fcac11c6a0d1 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 Volume 9 No. 1 & 2 (21).pdf PDF Text Text y AUTODETERMINACIÓN li 1 , 1 • • '' 1 '' el febrero 18 al 19, 1995, un grupo de 30 delegados indígenas de los Estados Unidos, Canadá, Panama, Ecuador, Bolivia y Perú se encontraron en Phoenix, Arizona (EEUU), para formular una respuesta indígena al PDGH (Proyecto de Diversidad del Genoma Humano). Durante los tres días de discusión, los delegados decidieron formar la Alianza Internacional en Contra del Proyecto de Diversidad del Genoma Humano. Muchos pueblos indígenas lo llaman el "Proyecto Vampiro" porque como objetivo tiene la recolección de sangre, tejidos, y cabellos de aproximadamente 700 grupos indígenas alrededor del mundo. El PDGH es una propuesta para recolectar y estudiar las estructuras genéticas de varios grupos étnicos. Han escogido poblaciones "al punto de extinguirse," y se refieren a los pueblos indígenas como "aislados, de interés histórico." SAIIC y otras organizaciones 1 • 1 indígenas se han opuesto a este proyecto puesto que constituye otro ejemplo de investigaciónes que realizan norteamericanos y europeos sobre pueblos indígenas sin su consentimiento, y sin proveerles toda la información pertinente. Esto es una continuación de la colonización de los pueblos nativos que empezó hace 500 años. Los delegados de la conferencia de Phoenix decidieron formular un plan de acción para detener el PDGH y su atentado en contra de la vida biológica, espiritual, física, y sicológica de los indígenas. Formaron un comité coordinador compuesto de personas indígenas de Norte, Centro, y Suramérica. Planifican reunirse este Otoño en el norte de California para continuar con esta campaña. TERRITORIO El Centro En'owkin e Indígenas Okanagan en Columbia Británica organizaron esta conferencia, que fue auspiciada por Tonatierra en Phoenix. Debra Harry, una indígena Paiute de Nevada, es la coordinadora de este proyecto.~ Para más información, favor contactarse con: Debra Harry, al P.O. Box 6, Nixon, Nevada 89424, Tel: (702) 574-0309, e-mail dharry@igc.apc.org; el Centro En'owkin, 257 BrunswickSt., Penticton, BC V2R 5P9, Canadá, Tel: (604) 493-7181, Fax: (604) 493-5302; y SAIIC In por Atencio López (Kuna) El 21 de julio de 1995, en la ciudad de Guatemala, se constituyó el Consejo Indígena de Centroamérica (CICA), que reúne en su seno representantes indígenas de Guatemala hasta Panamá, incluyendo Belice. La iniciativa de crear el Consejo surgió durante la reunión de Panamá en junio de 1994, teniendo presente la nesecidad urgente de los pueblos indígenas de articular un movimiento a nivel regional que luchará por la defensa de sus pueblos ante los camVol: 9 No. 1 bios que se vienen logrando en Centroamérica, sobre todo en esta etapa de democratización. La conformación de CICA tiene especial importancia porque ocurre justo en los momentos en que, a nivel general, se buscan alternativas de diálogo y pacificación de la guerra en el área y que ha empobrecido aún más nuestros países, en donde la peor parte lo han llevado (también) las comunidades indígenas. En ese sentido CICA estará apoyando el convenio contraído con la Unión Europea por cerca de unos ocho milliones de dólares con el nombre de Programa Regional de Apoyo a los Pueblos Indígenas de Centro América (PAPICA). Como personal de CICA, fueron elegidos Leopoldo Tzian (Guatemala), Presidente; Mauricio Castro (Honduras), Secretaría General; William Barrigón (Panamá), Tesorero.~ 21 � 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&2 (Noviembre 1995) (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 Alianza Indigena: En Contra del "Proyecto Vampiro" 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 November, 1995 Language A language of the resource English Zotero Title Alianza Indigena: En Contra del "Proyecto Vampiro" Item Type Newspaper Article Attachment Title Volume 9 No. 1 & 2 (21).pdf Attachment URL [No URL] Issue 1 and 2 Language Spanish Publication Title Noticias de Abya Yala Volume 9 Abstract Note Indigenous people decide to try and stop the Human Genome Project. This project is collecting and studying genetic structures without the consent of almost extinct populations of indigenous peoples. Pages 21 https://www.abyayalanews.org/files/original/9886b98b6c71bd17028d4ba93decc6fd e8ddcc4ac9339723efaab312113813f0 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 (26).pdf PDF Text Text para de la carretera Panamericana en Colombia Durante la última década, la Costa Pacífica Colombiana ha sido sistemáticamente saqueada por colonos y compañías mineras y madereras. A partir de los cambios registrados en la política económica del pais desde 1990, el Pacifico se ha convertido no solo en una región de alta rentabilidad por sus recursos naturales, sino en un punto estratégico a través del cual el gobierno busca insertarse en los nuevos mercados internacionales de la Cuenca del Pacífico utilizando la estrategia de desarrollo conocida como "Plan de Apertura hacia el Pacifico". 1 departamento del Chocó, localizado a lo largo de la Costa Pacífica Colombiana, esta cubierto casi en su totalidad por Selva Húmeda Tropical y posee abundantes minerales y maderas tropicales. Tiene además, una de las mayores concentraciones de especies 26 animales y vegetales en el mundo y es una potencial fuente hidroeléctrica y petrolera. Sin embargo, en el Chocó habitan alrededor de 800.000 negros y 100.000 indígenas, en su mayoría Ernberás, Wawnanas y Awas, en condiciones de extrema pobreza. A la inadecuada infraestructura sanitaria y a la falta de servicios de salud y de educación, se suma ahora la devastación de la selva de la cual muchos de ellos dependen. El Plan Pacífico busca la inversión de capital multi-nacional para la construcción de una red de carreteras, puertos y centros industriales en el Chocó corno la carretera Panamericana a través de la selva y la Base Naval de Bahía Málaga que ha traído la militarización a la zona. Además se planea la construcción del Puente Terrestre Interoceánico que conectaría el Pacífico con el Atlántico. Pero si las multinacionales han saqueado el Pacífico, también las empresas nacionales participan en su destrucción. Corno resultado de estas actividades sus habitantes reciben únicamente los graves problemas que estas prácticas indiscriminadas generan. Esta crítica situación ha llevado a las comunidades del Chocó a unir sus esfuerzos. Durante años la Organización Indígena ErnberáWawnana (OREWA) ha luchado por los derechos de propiedad colectiva sobre los 61 resguardos (reservaciones) que cubren el 16% del área. Actualmente las comunidades indígenas esperan la aprobación de la Ley de Ordenamiento Territorial, instancia elegida por la Nueva Constitución Colombiana para definir sus territorios que serán reconocidos corno Entidades Territoriales de la Nación, al mismo nivel de los departamentos y municipios en que se divide el país. Sin embargo, aunque en la Nueva Carta se acordó que tanto el gobierno corno los indígenas debían participar en la elaboración de dicha ley, estos últimos han sido marginados del proceso. La propuesta del gobierno ha pasado dos veces al Congreso sin incluír la de los indígenas. Caso similar ocurre con las comunidades negras del Pacífico. La Comisión Especial asignada por el gobierno Nacional para elaborar la propuesta de ley estuvo conformada, en su mayoría, por representantes del gobierno. El proyecto de ley concluído (Ley 70) ignora los derechos legítimos y legales de propiedad de las comunidades negras sobre los Pueblos del Pacífico donde han ejercido dominio tradicional desde el siglo XVI y en los cuales han construído la cultura y la sociedad afrocolornbiana. Continuando una lucha conjunta iniciada hace ya varios años, las organizaciones indígenas y negras del Pacífico están presionando al gobierno, con los instrumentos legales que poseen, para obtener la propiedad comunal sobre sus territorios ancestrales y el manejo de sus recursos naturales. Según estas organizaciones, solamente el reconocimiento de sus derechos de propiedad sobre la tierra y su directa participación en las políticas y proyectos de desarrollo que se llevan a cabo en ella, serán la única alternativa para poner fin a la miseria y devastación traída por los intereses puramente económicos del gobierno en esta zona. Fuente: OREWA Noticias de Abya Yala � 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 (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 Alianzas Contra el Plan Pacifico 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/Winter 1993 Language A language of the resource English Zotero Title Alianzas Contra el Plan Pacifico Item Type Newspaper Article Attachment Title Vol. 7, nos. 3&4 (26).pdf Attachment URL [No URL] Issue 3 and 4 Language Spanish Publication Title Noticias de Abya Yala Volume 7 Abstract Note The establishment of a Pan-American highway through the rain forest to connect Colombia and Panama(Plan Pacifico) threatens extreme ecological damage. Afro-Colombian and indigenous communities are banding together to oppose the plan. Pages 26 https://www.abyayalanews.org/files/original/6048de16457db3084040e0e192a87df5.pdf 7e3da3c59776cb4c1150104938be523b 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 (Spanish) (22-24).pdf PDF Text Text sociedad Boliviana, para que puedan influir Indígena al público y obtener posiciones de poder pro- Aymara, es directora general teger su cultura y sus derechos. Alicia nos de el Centro del Desarrollo de habló sobre su trabajo en CDIMA cuando licia Canaviri, la Mujer Aymara (CDIMA) en La Paz, Bolivia. CDIMA trabaja para ayudar a las comunidades Aymaras, especialmente a las mujeres y a los jóvenes, a superar la discriminación y la pobreza, proporcionando capasitación y talleres educativos. Ella también es miembro de la Fundación Abya Yala. CDIMA surgió de la severa crisis social, económica, política y cultural que asecha a las mujeres Indígenas que sufren de discriminación y explotación por ser mujeres, por ser pobres y por ser miembros de un pueblo Indígena. Las mujeres Indígenas veían los precios de sus productos caer; su trabajo desvalorizado, mal pagado y despreciado. Actualmente no existen leyes para la protección del trabajo de las mujeres Indígenas lo que resulta en una grave injusticia, problema que Alicia quisiera remediar. CDIMA, está desarrollando programas para enpoderar y educar a las mujeres Indígenas y a los jóvenes de los sectores más marginados de la 22 visitaba Oakland, California este verano. ¿Qué efecto ha tenido la globalización neoliberal en las comunidades Indígenas y que medidas ha tomado usted como mujer Indígena y fundadora de CDIMA, para habilitar a las mujeres y a los jóvenes Aymaras a enfrentar esta nueva ideología del desarrollo económico? Es cierto que esta situación está afectando a todos los Aymaras y todos los Pueblos Indígenas en Latinoamérica. Yo hablaré específicamente sobre como el neoliberalismo ha afectado a las mujeres Indígenas. En Bolivia, los problemas que enfrentamos las mujeres Indígenas son muy graves. Una mujer que no sabe leer ni escribir es despreciada. Para poder asistir a la escuela se necesita saber el español. Por eso cuando tuve diez años aprendí a hablar el español por necesidad. Si solo hablara Aymara, sufriría mucha discriminación en esta sociedad. Mi destino ya estaba decidido porque era mujer Indígena que se vestía con camisa de pollera y una chompa de obeta (ropa tradicional) y por eso no valía nada. De hecho, yo no importaba. Esto no ha cambiado. Es una experiencia que he tenido toda mi vida, no solamente cuando era joven o cuando asistía a la escuela. Cuando las mujeres Indígenas buscan trabajo, nunca reciben el mismo trato que otras mujeres. Existe una triple discriminación contra la mujer Indígena: por ser mujer, por ser Indígena y por ser pobre. Yo, junto con mis compañeras Indígenas en Bolivia y Latinoamérica hemos sufrido esta discriminación cada día de nuestras vidas. Por eso, CDIMA, un grupo de mujeres Aymaras, nació. Nos organizamos para educarnos y capacitarnos para que poder defender nuestra cultura y lenguaje. El lenguaje Aymara ha servido para alcanzar nuestras metas, las cuales han sido la defensa de las ideas y el saber de nuestra gente. Al principio, empezamos a trabajar solamente con voluntarios para luchar contra la marginalización, explotación y distintas formas de opresión de las mujeres Indígenas. Empezamos a trabajar con organizaciones locales de mujeres en algunas comunidades rurales. En estas comunidades, las mujeres no tenían la oportunidad de entrar en la esfera pública, ni recibían el apoyo para hacerlo. Nos encontramos con muchas mujeres que habían recibido capacitamiento para ser buenas amas de casa. Les habían enseñando pocas destrezas manuales, medios de cocinar y cuidar a sus niños, todo en el modo occidental. Cuando empezamos nuestro trabajo, solo había este tipo de capacitación para las mujeres. Tratamos de corregir esta situación ofreciendo otro tipo de capacitación. Les enseñamos a analizar las condiciones en sus comunidades: ¿Cuál es el papel de la mujer Aymara al nivel local? ¿Cuál es su papel a nivel nacional? Todo este Noticias de Abya Yala �H _ _ _ ______:: autoanálisis demostró a las mujeres que son marginadas. Cuando ellas empiezan a cuestionar sus papeles en la comunidad entonces empiezan a resistir esta marginación y discriminación teniendo la confianza que aunque son mujeres ellas pueden realizar hazañas útiles para el bienestar de su comunidad. CDIMA no trabaja solamente con mujeres. También educamos a los hombres y tratamos de concientizarlos. Antes, trabajábamos solamente con mujeres pero, para cambiar efectivamente la situación, hay que aconsejar a los hombres también. Las mujeres invitaron a sus esposos a las conferencias de CDIMA y ellos empezaron a venir y empezamos a trabajar juntos. Hemos tenido éxito en muchas comunidades con esta estrategia. Es un avance positivo tener hombres y mujeres participando juntos porque es muy crítico que los hombres y mujeres colaboren en la lucha para obtener control de nuestras comunidades. ¿Qué tipo de capacitación recibieron las mujeres? ¿Es posible darnos algunos ejemplos? Inicialmente, las mujeres hablaban sobre sus experiencias: la historia de su pueblo, la participación de la mujer Indígena, todo eso. Esta práctica llegó a ser muy provechosa. Después, empezamos a tratar de organizar a nivel de las bases. Durante varios cursos y actividades, las mujeres eligieron representantes de sus comunidades con el mejor potencial de liderazgo. De las ocho comunidades, cuarenta mujeres fueron escogidas. Trabajamos con esas mujeres dándoles cursos intensivos para ser líderes. La primera cosa que les enseñamos a esas líderes potenciales, fue a dejar su timidez y miedo. Estas mujeres tenían mucho miedo de hablar en público y les ayudamos a aprender esa destreza porque muchas mujeres Indígenas no están acostumbradas a hacer esto. Las tres etapas de nuestro programa son: identificar sus temores, mejorar su auto-estima y confianza para que superen sus temores y finalmente, aplicar esta nueva confianza a sus relaciones personales. Estas tres cosas son fundamentales antes de que una mujer se convierta en un individuo indeVol. 10 No. 4 pendiente e influyente en sus comunidades. Esta es una de las metas de nuestro trabajo. Las cuarenta mujeres ahora están liberadas, facultadas y organizadas para defender y luchar por los derechos de la mujer Aymara. Nuestra organización está dedicada a proporcion¡¡r capacitación y oportunidades educativas para todas las mujeres Aymaras. Es necesario que las mujeres sean capacitadas para asumir posiciones importantes. Si no son capacitadas, no van a participar en el sistema. Otro objetivo de CDIMA es de trabajar con otras organizaciones Indígenas, no solamente con organizaciones Aymaras pero con todo tipo de organizaciones al nivel nacional. Existe un vínculo entre Aymaras y Quechuas y entre distintas organizaciones de mujeres. Manteniendo la comunicación entre estas organizaciones nos permite pensar sobre nuestra situación actual, poniendo en duda y comparándola con otros países de Latinoamérica en relación con la globalización. Trabajando juntos, investigamos problemas económicos creados en estos países y también la destrucción del medio ambiente. En nuestros pueblos, muchas veces no sabemos cuales serán los resultados cuando las grandes compañías vienen con sus maquinas y cortan los bosques. Por ejemplo, muchos bosques han desaparecido antes de que los pueblos Indígenas se dieran cuenta. Pero gracias a que nos estamos organizando y educando podemos defender nuestros derechos y podemos defender a la tierra. También Uds. educan y capacitan a los jóvenes Aymaras para que puedan defender su herencia Indígena. ¿Qué tipo de cursos hay para estos jóvenes? CDIMA ha tenido mucha experiencia trabajando con jóvenes. Como decía antes, por la mayor parte, trabajamos con los dos sectores más· marginados de la sociedad, las mujeres y los jóvenes. Hemos observado en la sociedad Boliviana que estos sectores son completamente olvidados por el gobierno central. En nuestro país el gobierno domina a los jóvenes y los trata como una minoria. Lo que queremos es un espacio para esta minoria dentro de la estructura gubernamental, a nivel nacional e internacional. En primer lugar creemos que los Pueblos Indígenas se deben gobernar ! J A S D E A By A Y A LA así mismos y también estar representados en el Parlamento Boliviano. Ha sido muy importante capacitar a las mujeres adultas porque funcionan como modelos en la sociedad. De tal modo trabajamos con maestras de niños jóvenes porque influyen el futuro de nuestro país y el futuro de los Aymara también. Capacitamos a este sector marginado porque ellos son responsables del futuro de nuestra gente. Hicimos un diagnóstico sobre la situación de la juventud en las comunidades Aymara. En la cultura Aymara, cuando una persona es de cierta edad y aún no esta casada, no se le considera como persona y entonces le llaman "jaque". A causa de esto, los jóvenes se casan y se les exige cargar responsabilidades sin conocimiento o experiencia y son fácilmente manipulados por los diferentes partidos políticos. Por eso es sumamente importante capacitar a este sector. Al principio, los jóvenes (los que tenían 13, l4 o 15 años) huían de nosotros cuando llegábamos a las comunidades. Por eso, cambiamos nuestra metodología. Empezamos a traer pelotas y jugábamos en las canchas y después de algunos juegos les preguntábamos acerca de su papel en la comunidad. Era muy aparente que los jóvenes fueron abandonados. Por eso nos reunimos con las autoridades y los padres de las familias para preguntarles que estaban haciendo para beneficiar a los jóvenes para que pudieran ser hombres y mujeres productivos en el futuro. Descubrimos que, por la mayor parte, los jóvenes fueron considerados como niños, no como gente activa en la comunidad. Hablamos con las comunidades sobre lo que pasa cuando nuestros jóvenes crecen sin recibir ninguna educación o capacitación. Empezamos a organizar clases de bailes y música tradicional para los jóvenes. Les estamos enseñando nuestros cuentos tradicionales. Actualmente, estamos organizando una competencia sobre los cuentos de nuestros ancianos. Los jóvenes que sepan las tradiciones ancestrales y que sepan narrarlas se ganarán un premio. Queremos que sepan el significado de nuestras tradiciones y relatos. A - - - - - - - - - - - - - - - - - - · --·--2-3 �H 1J A S D E B '1 A Y A L A través de estos cursos ayudamos a los jóvenes a conocer su identidad Aymara y a conocer su tierra porque sin saber estas cosas, van a perder su identidad. Si antes les gustaba la música occidental, ahora les gusta su propia música tradicional. Por ejemplo, uno de los jóvenes que asistía a las clases y escuchó la música tradicional dijo, "Esta música es diferente. Siento algo diferente cuando la escucho. Me impresiona. No sé. La música cambia algo dentro de mi. Antes cuando yo la escuchaba no sentía nada. Pero ahora, no sé, me pone triste, melancólico." Experiencias así demuestran que nuestros esfuerzos son exitosos en ayudar a los jóvenes a sentir que nuestra música es suya. Una hazaña notable de CDIMA es que nuestros jóvenes se identifican como Aymaras y como hijos de Aymaras. Estamos orgullosos que ellos se identifiquen como Aymaras. Quisiéramos que los jóvenes asistan a los colegios y a las universidades y busquen trabajos buenos pero que permanezcan Aymara. Queremos que ellos aprendan sobre sus derechos como indígenas y que formen ideas concretas sobre el futuro. Actualmente, tenemos casi treinta jóvenes en algunas comunidades que ahora están desarrollando una propuesta que toca la participación popular al nivel local. Esta propuesta defendería nuestros derechos efectivamente y nos ayudaría a protegernos de la influencia de la globalización. Si no educamos a nuestros niños, van a ser manipulados por otra gente. En nuestras comunidades es necesario defendernos contra varias formas de explotación. Necesitamos defendernos por medio del conocimiento, información e capacitación. Si esto no pasa, los pueblos indígenas van a continuar siendo manipulados, explotados y van a sufrir en las manos del sistema neoliberal del gobierno Boliviano. Los jóvenes, las mujeres y los hombres están formando sus propias ideas para el desarrollo de sus comunidades sin perder su identidad, tradiciones y lengua. Un obstáculo grande para nosotros en el sistema de hoy es que los jóvenes Aymaras no tienen la oportunidad para ser profesionales. Se quedan en sus comunidades o van a las ciudades principales a ser obreros diurnos o asistentes de 24 la gente blanca o mozos o simplemente a ser borrachos. Esta es la vida de los jóvenes Indígenas en las ciudades. Lo que queremos hacer es capacitar a la juventud Aymara para que sean hombres y mujeres importantes, tanto en las ciudades como en sus comunidades. Por causa de nuestros esfuerzos los jóvenes piensan diferente ahora. Quieren ser profesionales. Tiene ganas de ser capacitados. Tienen una mejor educación, más confianza y por eso alcanzan posiciones de poder. Por supuesto, comparado con la población total, este es un pequeño grupo de jóvenes. Incluyendo a los jóvenes ya capacitados y a los que estamos capacitando ahora, hay alrededor de 369 jóvenes en nuestro programa. Queremos que al menos cincuenta porciento de estos jóvenes lleguen a ser profesionales y si no llegan a serlo esperamos que la mayoría ganen empleo influyente en diferentes esferas como dirígentes o directores. También esperamos que obtengan puestos importantes en la esfera pública, que no sean manipulados por A partidos políticos, pero que permanezcan fieles a su ser E que es fundamentalN mente Indígena. e D A ..' '' ' Nuestra meta principal es tener jóvenes Aymaras capacitados como profesionales y en el Parlamento Boliviano dentro de diez años. Hay nuevas posibilidades para que esto pase ya que se han implementado nuevas leyes en Bolivia. Si logran esto, sus metas serían realizadas a nivel gubernamental y ellos estarían dentro de la estructura del poder gubernamental, trabajando para su gente y su país. Esperamos que en diez años al menos diez jóvenes se hayan ingresado al gobierno. Para nosotros y para CDIMA esto sería un gran éxito. Si hubiera más, sería mejor todavía. Ellos pueden ser modelos para los otros jóvenes de la comunidad. Yo creo que es una meta realista porque los treinta jóvenes con que estamos trabajando ahora ya demuestran confianza. ¿Qué mensaje le gustaría dar a los jóvenes Indígenas? A los jóvenes yo les quisiera decir que, en primer lugar, hay que considerar bien lo que le esta pasando a nuestra gente. ¿Cuál es nuestro papel dentro de la sociedad y que es lo que pasa con los jóvenes en nuestros países? ¿Qué dice nuestro gobierno sobre la juventud? Si podemos responder a estas preguntas, tal vez evitaríamos las condiciones en que hoy se encuentra la juventud. Los jóvenes nos permitirán avanzar con nuestras iniciativas y las iniciativas de nuestros antepasados. De tal modo, lo que quiero decir es que necesitamos continuar la lucha. No podemos abandonar nuestra cultura. Como Pueblos Indígenas tenemos que enfrentarnos con la situación y seguir adelante, asegurándonos que nuestra gente y nuestros derechos sean respetados y también que los jóvenes estén educados y capacitados. Con capacitación, es posible llevar a cabo todo lo A 1' M A R AA e que quisiéramos. Si no tenemos conocimiento, información, ni educación no podemos avanzar. Este es el hecho más importante que yo he observado. Cuando los jóvenes estén bien informados y cuando estén conscientes de los que pasa a sus alrededores, ellos podrán reflexionar y proponer idea2.Para mejorar los problemas de su gente.~ Noticias de Abya Yala � 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 (Otoño 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 Alicia Canaciri habla con SAIIC sobre la Mujer...: Los Jobenes y la Globalizacion en las Comunidades Indigenas de Bolivia Date A point or period of time associated with an event in the lifecycle of the resource Autumn 1997 Zotero Abstract Note Alicia Canaviri talks about training indigenous women and youth to enter professional fields. Issue 4 Language Spanish Pages 22-24 Publication Title Noticias de Abya Yala Volume 10 https://www.abyayalanews.org/files/original/50465726ca2e5b945051ac286d8e8d3d a94cddbeb496cf3d9559a48e6cfc0583 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 (22-24).pdf PDF Text Text B YA Y A l A --------~----------------------------------------------------0 F DAUGHTERS I that they can influence the public sphere and licia Canaviri, Aymara, is a obtain positions of power to better protect social worker and community their culture and their rights. Alicia told us organizer. about the necessity of CDIMA's work when She is the general coordinator of the Center for Aymara she was in Oakland this summer. Women's Develop (CDIMA) in La Paz, Bolivia. CDIMA works to help Aymara communities, especially women and young people, overcome discrimination and poverty by providing training and educational workshops. CDIMA rose out of the severe social, economic, political and cultural crisis facing Indigenous women, who were suffering discrimination and exploitation by the system for being women, for being poor and for being members of an oppressed people. As Indigenous women they were seeing the price l of their products fall, and their work undervalued, underpaid and unrecognized. The 'I' fact that there are no laws to protect 'I Indigenous women's work is a grave injustice, which Alicia would like to remedy. CDIMA develops programs to empower and educate Indigenous women and youths, the most marginalized sectors of Bolivian society, so How is neoliberal globalization affecting Indigenous communities in Bolivia, and how are you, as an Indigenous woman and a founder of CDIMA (Aymara Women's Development Center), trying to empower Aymara women and young people to be able to face this new ideology of economic development? It is true that this situation is affecting all Aymaras and certainly all Indigenous people in Latin America. I will speak about this neoliberalism in respect to how it affects Indigenous women. In Bolivia, the systemic problems are very serious. We suffer exploitation, oppression, the marginalization of women, especially Indigenous women. A woman who doesn't know how to read or write is scorned. In order to attend school, one needs to know the Spanish language. Therefore, when I was ten years old, I learned to speak Spanish because 1 had to. If I only spoke the Aymara language, I would be severely discriminated against in this society And my fate was already decided because I was an Indigenous woman who wore a comisa de pollera y una chompa de obeta (traditional clothing) and therefore I wasn't worth anything. I automatically didn't matter. It hasn't changed. It is an experience that I've had all of my life, not only when I was young or when I was in school. When Indigenous women begin to look for work, they are never treated equally with other women and even less so with men. There is a triple discrimination against an Indigenous woman: for being a woman, for being Indigenous and for being poor. I and my Indigenous sisters in Bolivia and across Latin America have suffered this every day of our lives. For this reason, CDIMA, a group of Aymara women was born. We organized ourselves for the purpose of educating ourselves and empowering ourselves to defend our culture and our language. Our language was used as the means to achieve our goals of defending the thoughts and ideas of our people. We began to work initially on a voluntary basis to fight against marginalization, exploitation, and the different forms of oppression against the Aymara woman. We began to work with the local women's organizations in different rural communities. Women in these small communities have no opportunities to enter the public sphere, and are not encouraged to make any effort to do so. We met many women who had previously received certain kinds of training for women to make them good housewives. They had been taught little manual skills, how to cook, how to take care of their children, all in Western style. When we began our work this was the only type of training available for women. Continue on page 23 --------- ------------------------------------------------ 22 Abya Yala News �DAUGHTERS We confront this situation by offering another kind of training. We taught them to analyze their situations in their communities: What role do women play at the local level, within their own communities? What role do Aymara woman play in the power structure at a national level? All this internal analysis has affected the women in the communities and shown them that they are marginalized. Once women began to question their positions in the community and beyond, they began reacting against this marginalization and discrimination. Aymara women are confident that they as women can do important activities to benefit the entire community CDIMA does not work only with the women. We also work to educate the men and raise their consciousness. In the past, everyone only worked with the women, but in order to really change the situation we need to work with the men also. The women began to invite their husbands to our meetings and the men began to come and we began to work together. This has been successful in many communities. Women and men both participating is a positive step, because it is crucial for both Indigenous men and women to work together in the struggle to control our communities. What type of training did you give the women? Can you give us some examples? Initially, we had women leaders discuss their experiences: the history of Indigenous villages, the participation of Indigenous women, all of this. This work proved to be very worthwhile. Then, we began to work at organizing from the base level. And during the different courses and activities that we did, the women selected those people who had the potential to be leaders in their communities. Out of the 8 communities, 40 women were chosen. We worked with these 40 women in intensive courses to train them to be leaders. The first thing that we taught these potential leaders was to lose their fear. The women were scared of speaking in front of people, so we worked with them on public speaking because most Indigenous wDmen are not accustomed Vol. 10 No.4 0 F B YA YA to it. The three steps of the courses are to identify their fear, then work on selfesteem and confidence raising to help them overcome their fears, then to apply this new confidence to their relationships. These three things are fundamental in order for a woman to become empowered as an individual within her community This is one of the goals of our work. The 40 women who participated in these intensive workshops learned how to overcome their fear of speaking in public, and more importantly they learned to speak their minds freely without fear. working with young people. As I said initially, we work mainly with the two most marginalized sectors of the society, women and youth. We have seen in Bolivian society that these two sectors are completely forgotten by the central government. The youth in our country are managed, governed as a minority, as dependents. And what we want is a space for this minority in the power structure, at the national and international level. In the first place, we believe that Indigenous people should govern themselves, and be represented in the Parliament of Bolivia. These first 40 women are now liberated, empowered, and organized to defend and fight for the rights of the Aymara woman. Our organization is dedicated to providing training and educational opportunities to all Aymara women. It is fundamental that the women are trained to occupy important positions. If they are not trained, they will never break into the system. It has been very important to train the adult women, because they act as mentors in the society Therefore we work with the women who educate the children, and with the youth, because they are the future of the country and the future of the Aymara people. We have taken on this marginalized sector of society, because it is here that the great potential for our people lays. Another objective of CDIMA is to work in conjunction with other Indigenous organizations, not only Aymara organizations, but with all types of organizations at the national level. There is a relationship between Aymaras and Quechuas, and between Indigenous women's organizations. This exchange with other organizations helps our Aymara people think about their actual situation and question it and compare it to the situations in other Latin American countries with relation to globalization. Together we investigate the economic problems being created in these countries and the destruction of the environment. In our villages, many times we don't know in advance what the results will be when big companies bring in equipment to cut down the forest. For example, many forests disappeared without the Indigenous people being aware of what was going on. But through organizing and becoming educated, we can defend our rights and the land. l A We did a diagnostic on the young people's situation within the communities. We went to their villages and met with them, because we believe that the youth are people too. In Aymara when a person is of a certain age and is not married, he is not considered a person and we call him "eljaque". We have seen that because of this stigmatization, the young people marry and are required to take on a position without any knowledge or experience and are easily manipulated by the different political parties. This is why it is extremely necessary that we need to train this sector. Initially, when we went to the communities, the young people (13, 14, or 15 year-olds) would run away from us. This forced us to adapt our methodology of work. We would bring balls and play in the fields and after some games we would have a little break in which we would ask them what role they (the youth) play in the community You also educate and train the Aymara young people so that they will be able to defend their Indigenous heritage. What kind of programs do you have for these youth whom you are helping learn how to defend themselves? We saw that the youth were being neglected. And so we met with the authorities and the fathers of the families to ask them what are they doing to benefit the young people, so that they are able to be productive women and men in the future. The youth are seen as children, CDIMA has had a lot of experience and not as people who have roles in the ____________ C_on_t_in_u_e~on. page ?-i__ __ 23 �A By A Y ALA DAUGHTERS 0 F ------------------------------------------------community We discussed with the communities what happens when our young people grow up without receiving any education or training. We began organizing traditional music and dance classes for the young people of the communities. We are also teaching them our stories. Right now, we are organizing a competition in the stories of our Aymara ancestors. The young people who know the ancestral traditions and tell the story best will win a prize. We want to educate the youth in what our stories and traditions mean. Through these classes we help them to learn who they are and to identify with the land, because without knowing who they are they will lose their identity And if before they liked Western music, now they like our own traditional music. For example, one of the young people came to one of the classes and listened to the traditional music. He said "This music is different. I feel something for this music, it attracts me, I don't know, in my body something else happens. And before when I listened, I didn't feel anything. But now, I don't know, it makes me sad, it makes me melancholy" It is experiences like this that prove that we have succeeded is helping the young people feel that our music is their own. One of our greatest achievements is that our young people identify as children of Aymaras and as Aymaras. We are proud that they take Aymara as their own identity One of our objectives is that the young people who enter into high schools and universities and other jobs remain Aymara. We also want the youth to learn about their rights as Indigenous people and to form concrete ideas about their future as Indigenous people. In the communities where we work, we actually have around 30 young people that are creating their own proposal, calling for popular participation as a base for local power. This proposal will truly defend our rights and help us to defend against the outside influence of globalization. If we don't educate our children, they will be manipulated by other people. In our communities, it is necessary to defend against all of the types of exploitation that exist. We need to defend ourselves with knowledge, through information and training. If this does not happen, Indigenous people are going to continue to be manipulated, to be exploited, and to suffer as a result of this neoliberal system. The youth, women, and men are now creating their own ideas about development from their own communities without losing their identity, without losing their traditions, without losing their language. One of the biggest obstacles in the present system is that Aymara youth have no opportunities to become professionals. They remain in their communities or they go to the big cities to be day laborers, to be white peoples' assistants, to be porters or simply to be drunkards. This is the life of Indigenous young people in the cities. And what we want to do is train the youth so that they will grow up to be great men and women and play an important role in the cities and in their communities. Because of our work, the young people think differently now. They want to be professionals. They are eager to be trained. They have a better education and greater self-esteem and can there- A fore enter into positions of L power. Of course, in relation E to the population, this is a N small group of young peo., ple; between those trained D and those in training, there A are around 369 young peo- R ple. We want at least 50% of I these young people to 0 become professionals. And if they aren't professionals, then we hope that the majority hold important positions within different spheres, as directors, as leaders. We also hope that when they obtain an important position within the public sphere, they won't be used and manipulated by political parties, but will be true to their own personality which is Indigenous. c . Our major goal is that in 10 years we want to see our Aymara young people trained as professionals and to see them in Parliament. There are possibilities through new laws that have been implemented in Bolivia. If they achieve this, their goals are realized at the public level and they are in the power structure and can work for their people and for their nation. One of our biggest objectives is that at least 10 young people, after 10 years will have entered the governing body For us, for CDIMA, this would be a great success. And if there are more, that would be even better. They can set an example for the other youth in the community And I believe that this is a realistic goal because the 30 young people with whom we are working now, are beginning to work with confidence. What advice would you like to give to the Indigenous movement and to Indigenous young people in particular? I would like to tell the youth that in the first place we need to think about what is happening with our people. What is our place within the society and what is happening in our countries with the young people? What do our governments say about the youth? And by responding to these questions, maybe we can escape the situation in which Indigenous young people are currently The young people will allow us to move forward with our A y M A R AA c T u A L initiatives and the initiatives of our ancestors. Therefore what I want to say is that we have to continue the struggle. We can't leave our culture. As Indigenous people we have to face the situation and move forward, making sure that our people are respected, that our rights are respected, and that the youth are educated and trained. Because, with training, it is possible for them to achieve everything that they desire. If we don't have training, if we don't have better information and education we won't be able to move forward. This is the most important thing that I have observed. When the youth are informed and understand what is happening around them, then they can reflect on it and propose their ideas about overcoming the problems of their people. ~ f' I 24 Abya Yala News � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, No. 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 Alicia Canaviri talks to SAIIC about Women... Young People and Globalization in the Indigenous communities of Bolivia 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 Alicia Canaviri talks to SAIIC about Women... Young People and Globalization in the Indigenous communities of Bolivia Item Type Newspaper Article Attachment Title Vol. 10, no. 4 (22-24).pdf Attachment URL [No URL] Issue 4 Language English Publication Title Abya Yala News Volume 10 Abstract Note Alicia Canaviri talks about teaching and training indigenous women and youth in professional development. Pages 22-24 https://www.abyayalanews.org/files/original/f2f55d23dcae017c9a48f09fb5b1ccde.pdf 9bb6515b38d519c6377465e43f52277a PDF Text Text E:":VI KON:VII :.NT ALLIANCES & DEVELOPMENT. FORMED CoLOMBIA's PLAN Earth and it is a potential sourocof hydroelectric energy and oil. In contrast toilS richness in life forms and rcsowecs, theChoco is inhab· ited by some 800,000 Nro-Colombians and 110,000 Indigenous peoples (predominanlly Waunanas, Embenls, and Awas) living under conditions of extreme poverty. PlaJJ Pacifico seeks the invest· ment of transnational capital for infrastructure development to in· clnde avaSt networkofroads, portS, aJJd induStrial centers in theCboc6, the Pan-American highway through the rain forest between Panama and Colombia, and the Bahia Malaga naval base wbicb bas effective!ymil itarizcd the area. In addition, the construction of an inter-oceanic land bridge COMeet· Bulldours clearing th~forestfor COIIStruction ing the Pacific aJJd Atlantic coasts, i>/the Pan·Anreriwt Highway itt C<Jiombia is plaJJDed for the near future. uring the last decade, the Colombian For these reasons, the Nro -Colombian Pacific Coast has been ransacked by and Indigenous communities of the Cboc6 miningand timbercompaniesas well bave joined forces to defend their lands from as lhousands of coloniSlS. The situation bas impending devastation. for y~ the Rebecome critical as the nco-liberal policies of gional Indigenous Organization Ember.! the 90's have been implemented. Within this Waunana (OREWA), has Struggled to oblain context, the PacifiC is not on.lya region of high collective property righlSOverthe 61 reserves remability due to ilS abundant natural re- that make up 16%oflhe PaciJicCoast.lndig· sources; it bas also become a Strategic point cnous peoples arc currently waiting for the through whi<:h the Colombian Sute strives to "Icy de Ordcnamie nto Territorial", a constitu. consolidate itS insertion into the international tiona I law which will define Indigenous terrimarkeiS linked by the Pacific Rim through a tories throughout the country to lie approved development Strategy known as "Plan de by Congress. The newconst.itution represcnlS Apertura Hacia el Pacifico" (The Opening of asignificant step forward for lnd igenous propthe Pacific Coast). erty rights as it aims to grant Indigenous The Choc6 region of the Colombian Pa- territories the same degree of adminjsuative ciJicCoast isoneofthe world's most biologi- autonomy enjoyed by Colombia's departcally diverse coosystcms. II is covered by ments. HOwever, under the newoonstilution, tropical rainforests, abundant in minerals and the law was supposed to have been drafted by tropical woods. II has one of the highest the Colombian State and Indigenous organiconcemrationsof plant and animal spocieson zations yet this has not been the case. The bill D VO L 7 NO. 3 &4 AGAINS~r PACIFico bas reached Congress twice without the inclu· sion of the document submitted by lhe Indigenous groups. The Nro-Colombian communities of lhe Pacific Coa3l face a similar situation. The special commission designated by the gov· emmcntto work on the bill was made up, for the most part, by membersoflhegovemment. The resulting law (Ley 70) awards uneulti· vated laJJds ncar tbe rivers of the region, not the urban areas and farms they occupy, and contains clauses allowing for the construction of a network of roads within lhe allotted territories. This law ignores tbc legitimate aJJd legallaJJd rigblS of the peoples of lhe PacifiC over the areas they have traditionally occupied and where they have constructed the Nro-ColombiaJJ society and culture. Continu.ing a long-standing Struggle, In· digenous and Afro-Colombian organizations came together at the end of July in Quibd6, capital of tbe Cboc6, to jointly look for solutions to a common problem. Members of lhe Nro-Colombian Organization of Pop<Jiar NeighhotboodsofQuibd6 (OBAPO), and tbc Integral Campesino Association of Atrato (ACLA), petitioned the government for the legal owncrshipoftheir communal land hold· ings and the management of tbcir natural resources. Aceording to lhesc organizations, the government's recognition of their property rigblS and their dilcct participation in the policies aJJd development projeciS that affect them, is the only way to put an end to the environmental and social devastation brought about by tbc Plan Pacifico. ··or more lnform:Hion c-ont~c-1: OR.:W.\ O~ani~d(in lndi~rna rmi'M.·r-..i \\':wnana ..\ ..\. 2S.' Quihdtl. ('hocU ( 'olonlhi:J l't·ltphoni': !'79 -'99 67 7$ � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 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 Alliances Formed Against Colombia's Plan Pacifico 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 Alliances Formed Against Colombia's Plan Pacifico Item Type Journal Article Volume 7 Issue 3,4 Pages 21 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 The establishment of a Pan-American highway through the rain forest to connect Colombia and Panama(Plan Pacifico) threatens extreme ecological damage. Afro-Colombian and indigenous communities are banding together to oppose the plan. Attachment Title Alliances_Formed_Against_Colombia's_Plan_Pacifico.pdf Attachment URL [No URL] Afro-Colombians Choco Colombia ecological damage Indigenous Peoples Panama Plan Pacifico