1 12 9 https://www.abyayalanews.org/files/original/f3275ce2cca8283dac7f929b14e08f4c.pdf 5fb918a5cb99dafb7e0d79edd02cafb0 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. 3 (9).pdf PDF Text Text Brasil IL The Brazilian military controls 25 million acres of land in the Amazon. Presidential decress have alloted and reserved 36 areas for the armed forces. According to Angelo Pansa, · an Italian priest who is a member of the International Tribunal for the Rights of the People and who is also active in CIMI (Indigenous Council of Missionaries) there are 6 areas that trancede Indigenous lands, totally or partially. In the southern part of the state of Para, where 2,600 Indians live, the military holds 16 million acres, an area twice the size of the Kayap6 Indian reserve. The majority of the land reserved for the military is devoted to the establishment of living quarters, the stationing ofbatuilions and border platoons as well as for military training in areas that are remote and sparsely populated. Source: Jornal do Comercio, 2111192 (via alternex) OLD-MI SPRE Dl TO I Indigenous women and young girls in the Amazon have been contracting venereal diseases from gold miners and soldiers. According to CIMI (Indigenous Missionary Council) and Indigenous leaders from Para,Amazonas and Acre, many of them, lured to the cities, end up in brothels and in the trafficking of babies throughout the Amazon. "Prostitution among indigenous girls is alarming. Indigenous women come to the city and don't have job qualifications, so selling their bodies becomes the only alternative", said Antonio Apurina, Coordinator of UNI-Acre (The Union of Indigenous People in Acre). Anthropologist Antonio Maria de Souza confrrms that soldiers have been known to gang rape Indian women in the city of Sao Gabriel da Cachoeira, on the border of Brazil and Colombia, in the state of Amazonas. Source: Folha de Siio Paulo, 2110192 (via alternex) 6 Num 3 9 � 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. 3 (Spring and Summer 1992) 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 Gold-Miners and Soldiers Spreading Veneeral Diseases to Indigenous Women (Brasil) Type The nature or genre of the resource Magazine 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 and Summer 1992 Zotero Title Gold-Miners and Soldiers Spreading Veneeral Diseases to Indigenous Women (Brasil) Item Type Magazine Article Attachment Title vol. 6, No. 3 (9).pdf Abstract Note The second paragraph featured on page nine discusses the problems faced by indigenous women in Brazil regarding their sexual health. There is an alarming rate of prostitution and venereal diseases contracted from miners and soldiers. Issue 3 Language English Pages 9 Publication Title SAIIC Newsletter Volume 6 CIMI Indigenous Health Indigenous women prostitution Venereal disease https://www.abyayalanews.org/files/original/ce93b8334af5034e919856cb327e09ff.pdf 8ec2104ca9e1328883a0a75f91e29834 PDF Text Text HDIGENOUS WO MEN 0 R ~ IZING Two Watershed Encounters for Indigenous Women in Mexico The National ANIPA Women's Conference and National Indigeno us Forum recently held in Mexico constitute two examples of how Indigenous women's particip ation is Increasingly crucial for a global Indian identity. By Maya Santilmarla he hogh level of p.1niciJ"'tion of fndonn women, 19 invited guests and that the autonomy of thepurblos Indios is Indigenous women in the twelve "dvisors rrom J ndi,nn COtllnlUili· the path towards the initlation or a new Znpatista Army of N:ulonal tie.s and womenS organizauon.s relauonship amongst ourseh~. with Liberation (EZLN) has inspired and thJVughout Mexico J"'nkiJ"'tcd in the the Mexican SlOt~. wnh other Mexicans. encoumged other lndogmous women to Working Table "I of the Peace and between mtn and women... Within take p.1n in the Cl\1lbn struggle in Dialogues. "lndogenous Rights and this framework of autonomy, we Mexico. Recognizong 1heir imponance Culture; between the EZLN and the Indigenous women demand our full as the base of their culture ond Lhc Government in San Andrts Sacam participation, and th.•t no interml or givers of life, a fund.1mcmal role whoch Ch'en, CluaJ"'S. txtcmal condotion Impede 11." is g"·cn httle value in socoety. The women who J"'niopattd as rtpThe document also demands a reIndigenous women from many difTerem rcscntntlves of the1r commumues and negotiation of NAFTA and the reform of regions of Mexico have decided to mise organizOlions in the dialogues. among article 27 to its original revolutionary their voices after 503 ycors of silence in them Tzotzil, Tzetzal. Tojolabal. spont, which st.ned t.hatth<: temtoriesof order to rescue theor dignity and defend Chinanteca. Chol, Mixleca. and Natlhu Indian peoples are "1na.lienable. not the rightS of Indian peoples. women, preJ"'rtd their lbl of demands negotiable, and indispensnblc.- and The need to analyze nnd understand despite language and cultural bamers. which was altered against the will of the particular situation of Indigenous Through the two phases of their work, most Mexicans for the purpose of J"'$5women has caused them to make spac<'S from October 18th to the 30th of tng NAFTA. Among their dcmonds was for thetnsch'<S where they can discuss November, they drafted an cbbotate also the nght of women to own and their problems, needs. nnd intc~ document which signaled the tnple dis- inherit land, the redistribuuon of land During the closing of the last year and cnnnnation tlmt they suffer as based o n the criteria of susoainability, the opening of the new. two encounters: Indigenous people. as women. and as access to nhcrnmive technology. of Indigenous women were held m the the poor when h comes to health, edu- Increased and 1mpro"cd educational, highlands of Chiapn.<: the workong tnble cation, nutrition, housing, and recre- cuhurnl. he.1hh, production, labor, and on "Silu.1lion. Rights and Culture of ation. social ,veJfart SCI'VICCS, as well ns the end Indigenous Women· In the dialogues The EZLN:S female delegation of the PRJ-dominated (Institu tional between t he EZLN and the demanded, among other things. that Revolutionary Pany) State, and the tran· Government, the Nnuonal ANIPA Convenuon 169 of the lmemallonal stuon towards a true democrncy. Women'!~ Conference. Workers Orgamzallon (011'). and other The process of actually puumg imemational J"'ctS signed by Mexico. be together their ancestral demands in a documen t representing Women and the Peace Dialogues made legally effective. and that they be joint translmed to all of the Indian languages Indigenous women in Mexico pro\'ed With the will to dtalogue with the for distribution to the communities. an lnvaluab~ e.xperiencc. Among other government about thcll' demands as Convention 169 of the OIT is one of the things. it provided a venue for the new prlncopallegaltools that lnd1an peoples relationships and organization between Maya Sanramaria wrlres at~d researthes have to defend t heir nghts to self-de ter- Indian leaders through the leadership of primarily in the region of Chiapas and has mmauon. and the basis of the claim to the EZLN. The govemmem commission follo.,·td the Zapatbta uprising sin<e it Autonomy of lndilln peoples. They (COCOPA), In contrasl. dod not ranfy began In 199-1. She a1w prl>\ides ttchni<al demonded that b.1SCd on th~ accords, the women's document and did not prtassistance for the women's T~tottil t.he necessary reforms be made to the sem the least Intention of negotiating tt Weaving Cooperative h1 San Crist611<11 de Federal Constitution. so that It Include f~ndnmental chonge. It Stated that h las Casas. Sht is pYC$cntly working on an the free exercise of the autonomy of \\'Ould not constder the discussion of exhibit on Zapatista womtn in MinntSO<a lndoan peoples. "\~¢ women nunifest conceptS such os "outonomy," "religion.- T 6 A~D Y ola News �INDIGENOUS WOMEN ORGANIZING '"self·dtttmlin-ation ... or "new constitu· lion." National ANIPA Women's Conference The first women~ encounte-r of the National Plum! Indigenous Assembly for Autonomy (ANIPA) 'vu held in San Crist6bal de las Casas from December 1·8, 1995. Two hundred and sixty rep· resentatives of 65 Indian and womenS organizations from 30 Indian nations and 13 States of the Mexican republic gathered in Chiapas to "speak our word, talk about our rights, uses a.nd customs, and discuss the propos.•! of autonomy for our communities, whhin a vision of gender." The national \VomenS Conference came at the culmination of a series o£ women$ workshops and regional con· rerenees galv;mized by the Zapatista uprising that have sought to J>rovide spa.ce:s of reflection and discussion about the issues confronting Indian women. In addition, many women feel the urgency to further organize and cry out again. t the military presence in their s communities-not jl.tSt in Chiapas. but across Indigenous regions in Me.xico-and what this presence means for their families and their communities. Jm·ited by the Organizing Commission or the ANIPA and the womenS organiz.'ltions in Chiapas such as K'inal Ansetik, j'pas joloviletik, and the women~ commission or CONPAZ, the participants of the encounter dis· cussed 1hc legal lniliath>e 1hat is In progress for the creation of Au1onomous Pluri·cthnic Regions (RAP). Many of the women involved in the autonomy initia· tive have e'pressed that the proposal does not include the autonomy or women within their society, nor their desire to have specific rights as women, and thai 1hey have no1 been taken into consideration during the ¢reation of the proposal. In the two days of discussion the women took the time to talk about the political and social situ~uion in their vil· la&es. communities. and homes. They Vol. 10 No.1 Women of San Andres Sacamch'en de los Pobres befO<e the first dialogues. analyzed their lives as children, as 0\0thers. and as wlves. They gave a new name to their struggle, that of '"autono· my: and made the concep1 theirs. one that thC)' could now take b.1ck to their communities and share with other women. In attempts to do away with the societal factors that oppress them as Indigenous women, the panicipams discussed their rightS, which they trans· fated into Spanish as "cus10ms." They expressed their desire to do away with all the "bad customs" and nourish the "good customs" in their socict)'· "There are customs that can be counterproductive or contrary to the dignity or liberty of women... snid julitm:t G6mez, Mixteca and representative of the Editorial Center of Indigenous Lhemmrc in Oa.xacn. juUana considered it hnport:lnt to recognize that ..somelimes. we women are the ones transmit· ting bad custotns with the education we give our children," and that "the change should begin "ith the educntion of women.· The amcndmen1s proposed by the women for the initiative t<) form autonomous regions were dmf1ed into a document and presented to the general council of the Autonomous Pluri..ethnic regions during 1he forth reunion of the ANIPA, which took place on the same grounds for the three days immediately following the women's ANIPA confer· ence. Many of the women delegates Sta)•ed for the general assembly, making this the highest auendanee of women at an ANIPA meeting. During the ANIPA meeting. they asserted that, ..1 \uwnomy is a set of mtintdes and fomls of rcsis· tance for the prcserwnion of our customs. languages. and traditions. and to reject the resources the government gives us. because many times they divide I.IS.The women at the conference atso re,• iewed a document ..-mnen by the EZLN's advisors and guests in San ""'s approved by the ANIPA. The initiative for Amonomy and the womenS proposal were then to be presented at the National Indigenous Forum which had been convoked by 1he EZLN . The propos.1ls and demands made by the women who worked and panicipat~ ed in these encounters ""II ultimately be sent 10 the Congress and Senate for leg· islation on Women's Rights. It is impor· tam to recognize that these spaces where women have, as an option tO war and for 1hc cons1ruction of peace, debated their problems concerning their culture and rights signal an importanL change in the political process in Mexico: namely. thm 1he process of democmliuuion can no longer occur without their true liberation as \VOmen. ~ Andr~s. which 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. 10, no. 1 (Spring 1996) 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 Two Watershed Encounter For Indigenous Women in Mexico Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Maya Santamaria Date A point or period of time associated with an event in the lifecycle of the resource Spring 1996 Language A language of the resource English, Spanish English Zotero Title Two Watershed Encounter For Indigenous Women in Mexico Item Type Journal Article Author Maya Santamaria Volume 10 Issue 1 Pages 6-7 Publication Title SAIIC Newsletter ISSN 1071-3182 Date Spring 1996 Language English Abstract Note The National ANIPA Women's Conference and National Indigenous Forum held in Mexico constitute two examples of how Indigenous women's participation is increasingly crucial for a global indian identity. Attachment Title abyayala_v10_n1_p6-7.pdf Attachment URL [No URL] Global Indian Identity Indigenous women Mexico https://www.abyayalanews.org/files/original/728ecbc86cf08efc6c99351cd8614054.pdf ab8763995d3925383bc78cc7a184e4b7 PDF Text Text --------------------------------~~ N DIG EN 0 U ~ S~-~ O M E~ ~~~~ N~~Q R_G A _N I~ I ~~ ~~ ~c ~ Z~ N G Absent Visions: A Commentary on the Women's Conference in Beijing year more than 28.000 women nication hampered the preparatory comi· rom 185 countries met to auend e Founh World Conference of Women, from the 4th to the 15th of September. in the city of Oeijing, China. This conference was organized by the United Nations in order to receive the input of women from all parts of the world to influence the Platform of Action, nental meeting in Ecuador where some 150 women from 24 nationalities and communities met to elabor.:~te their pro* posals to be sent to Beijing. The meeting took place later than planned, and as a result the Indigenous women's' proposals were not received in time to be submitted in the final document or the Platform of a document on womenS rights, which Action. U was on the United Nations' agenda. The limited preparation and panicipation or Indigenous women in the conference is due to many factors beyond the control of the Delegation of Lmin American Indigenous Women. Unfol1llll.1lcly, as other sources have said, the organizational Structure and the agenda of the confer· ence did not offer equal conditions of participation to lndigenous women. From the beginning. there was a lim· ited Oow of information between Indigenous and non-indigenous women. The fonner had liule access to contacts. infom1ation, and financial resources. From the level of the United Nations to the non-governmental organiuuions, space was not granted them as organized people. This was one of the biggest complaints that came out of the Meeting of Indigenous Women of the First Nations of Abya Yala, held from july 31 to August 4. l99.5. in Ecuador. The location of the conference made it hard for Indigenous women to attend. Only 30 Indigenous women arrived, an abysmal number (consider the number of Indigenous nations in the Americas). Getting funds to cover the ~'OSIS of the Oight was a great difficult)<Thus. in spite of the huge interest they expressed to aucnd this event. they were once again not able to panake in decision making processes that will affect their lives. As stated above, the same financial factors and lack of suppon and commuVol. 10 No. 1 ln spile of these lim_ itations. their pro· posals were presented in writing to the conference. Their document presented the vision of Indigenous wonwn or Abya Yala. emphtlsizing the challenges of selfdetennination and the survh'lll as a dis· tinct peoples. Among others. the Declaration of Indigenous Women in lleijing put forward the following propos· als and demands: (1) Recognize and respect our right to sclf-detemlinatton; (2) Recognize and respect our right to our territories and de.vclopm.em, e:du~ cation. and health; (3) Slop h\tma.n rights violations and all forms of violence against Indigenous worn en.: (4) Recognize and respect our cui· tural and intellectual inheritance and our right to control the biological di\oer· sity in our territories; (5) AsS<tre the political panicipation of Indigenous women and amplify their er. emphasized the economic problems that affect women, the globalization of the economy, and international womenS rights-terms and concepts that few Indigenous women h..·we experienced directly. Another issue was the Indigenous \~~men~ Delegations concern over the agreement in Beijing that an investig.uion · occur on Indigenous knowledge of health and management of naturol resources. Indigenous women want to take pan in the study and not only be its objects. They recognize the nece.<Sh)• of their panicipation so that the study include the Indigenous vision. If one analyzes the theme of "human rights· in the Beijing proposal. it becomes clear that Indigenous women envision these ' rights' differently. Indigenous women do nol see them· selves as competing with men. They have a more integral vision of them~ selves-not as individuals. but more as pan of a community. In situations where women work in the formal economy. the resulting rnemality is a competition belween women and men. for most indigenous women, work is something shared in a community. and not a competition. Thus, the right of equality between Indigenous men and women is inseparable rrorn this systen'l of production where the concept of capabilities and their a<:cess to rcsourc.;:s. . dualily predominates, meaning that Essentially. the document stressed ma_ and worn.an complement each n Indigenous tcnitory as a key for the e.xis· other in what they think. do, and say. Jndigcnous womenS lack or particitence of Indigenous peoples. it also touched on intellectual propeny rights, pation was a significant weakness in which the women felt should be respect· lleijing. It illustrates the necessity for us ed. it also called for the ratification of to devise new smucgies so that our International L.1bor Organization (ILO) vision can become an integral compocConvention 169 along \vlth other decla· nenl of lhe broader womenS mo\r rations on the rights of Indigenous peo· ment. a presence to be recognized espe· pies. The Plan of Action of the World dally during watershed encounters like Conference of Women in Beijing. howev- the Beijing conference . .., 13 � 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. 1 (Spring 1996) 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 Absent Visions: A Commentary on the Women's Conference in Beijing 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 1996 Spring 1996 Language A language of the resource English, Spanish English Zotero Title Absent Visions: A Commentary on the Women's Conference in Beijing Item Type Journal Article Volume 10 10 Issue 1 1 Pages 13 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) Abya Yala News ISSN 1071-3182 Date Spring 1996 Language English, Spanish English Abstract Note 28.000 women from 185 countries met to attend the Fourth World Conference of Women, but there were many factors that caused the imited panicipation of Indigenous women. Attachment Title abyayala_v10_n1_p13.pdf Attachment URL [No URL] Beijing Fourth World Conference of Women Indigenous women https://www.abyayalanews.org/files/original/797c976c1a29f509083be0f45dd26274.pdf 3afbab296cf7a94204cd549fbae9788d PDF Text Text IHDIGE HO US W O ME N 0 RG AH I Z I H G Profile of an Indigenous Woman Organizer ,~~ .W~ "aria de Jesus Hernandez Yalderas 1 It is important to let Indigenous women speak for themselves. whether in a political context in their respective cultures and communities. or in the pages of the joumals and magazines that speak of them. In what follows next. Maria de J esus Hemtmdez Valderos. a Nahualt woman in M exico. pro· vides us with a glimpse of the activist world of Indigenous women. Surmounting the difficulties historically placed on her, Maria embodies the enduring spirit of Indigenous women across the continent. Can you ltD us your name and where you art from? y name is Marla de jesus Hern~ndez Valdems. I participate in a women~ org.1nization called Campeslna Women~ Union or jel!Cll. in San luis P010Sf. Mexico. M Art you Nahuatl? Yes. we speak N•huatl. In how many communities do you work? V\le work in nine communities in the munidpaliLy or jeha. When and how was the women'S organization born! The womens org:ullz.~tion was born when our cQmpaneros. who have an organization called Ia lgualdad de jelica (Equality ofjeliC<I), were able to see that they weren\ able LO progress. that their orgru11zaLion would not work \\ithout the suppon of women Bec:ause of this. rhey named us Lht "right arm of the Cooperatlva de In lgualdad de jelic.1 (llqualiLy of jelica Coopemtive)." From that point on. they saw thnt it was importam that women participate. and 8 The chores o( the woman. . The home has •I ways been left to us: that IS. 3ltendcd. The imponam thmg wns that to take care of the home. to gather Orewe were very motivated abom panicl- wood, wmcr, and care for the children patlng In a meeting. Before this. we also. I am finding out that this happens had never auended a meeling. It was everywhere. the Om ume that we women left 1he house. 1lll full of em01ion, ~nd carrying Do you also work in the fields? Yes. some of the women work In the our ehlldr.n. fields, nnd many of us dedicate our· Were the hus bands bo1hercd that the selves only to the f.1mily. women were holding meetings? Well, at Orst the women's meelings What do you grow in the fields? were held with compailerll$ who nlready In the fields we produce mostly were panicipating. Thnt was how the Colfee. and some vegetables o~go1nlzatlon began. later. invlt2tiOilS wen: made to the 01h~r women who Is there much that you don~ produce also w:tntcd 10 participate. because lht land is not good? The land IS good but we have Wh01 "re you a.b le to achieve through noticed that It is much be.uer for colfee. the women's organizations? Very liule of com and beans is cuhlvat· \Vc ~~nm women to be recognized; ed. that we also pantcipale and that we be heord. M•ny times when women speak Ha,·c you oil been in contact wllh the in a nlttllng. the men don\ p.1y auen· women of other communities? non. Wt wam to g;>in suppon for us, Yes. Yes. We 3"' panidpaung m a coordinating group. We are panlctpal· the women. together, org,1nired. ing jointly. men and women. There, at Whnt :trc some of the aclivhies usually the regional level. we talk nbom womens sltuntlon and special needs. done by women in yollr community? we called for the first muung. Vanous women from several commumues �I~OI G EH OUS What is the coordinati ng group's name? h ts C~lled COCI P (1.3guasteo Potosma Indigenous Org~nization Coordinating Body). And )'OU have time to wo rk in the w ome n's o rganization? Well. I don\ have a lot of ume, but l make some. My children still depend a lot on me. as well as my husband. They are all still little! Are all o f you Nahuatl in the coordinating group? No, we :ue Nahuntl and Mames also. Arc y ou working closely with women in Chinpa.s? Up until now we haven't had much eonta<:.t, no. But d o yo u think it's important to be in touch with them? Yes. we would hke to be commumcating. We don\ hear much about the work that thcy'R domg. We would lik~ to be jnfonned so our organization here can take on some of the responsibtlhy nnd show that we can help them lron1 here. Why cont:u.::t women of 01 her countries? his irnl>ortnnt because t hat way we find out how women live at the national and imerna.tional level as well. Do you have children yourself at home? Yts. I have four children. Vol. TO No.1 What is you !>OSition in the organization? The women sdcctcd me ns the Women~ Union Treasurer. So you handle a lo t of money? Well not so much but .. ! What are some projects you b.ave be:en hwoh•cd ''rith? First we managed to get o popular soup kitchen there m the mumctpality of Jilitra that is called "Fior del Caft: a small goods store thntls m one of the communities. and • nixramal (com for tonillas) mill. WOMEH 0R G AI'IIZ I ~G Do you also retoJn your R ligious practices? People arc sttll very Catholic in large pan. but we also ha'"e other ~s in which people participate. but they are much less practiced than the Catholic group. So you don't retain any of the Nahuatl ceremonies . like offerings to the Earth? As Nahualts, we always make arches and offerings. The arches arc made !rom a branch. a stick and they are decorated with p<llnulla. and xtmparurchilr nowers. That is Nllhuatl tradition. There are also dances in wluch we participate. during the patron S3tnts celebrations. Th1s was bemg ldt behtnd but at the momem we are .s«.ng tMt it is important because 11 promotes the rebinh of the culture. Do you wish to send out a message Is coffee produced in the mouncains or in the plains? ln the mountains. to women of o1hcr countries, of other cultures? We are also participating in alternative medicine and in various bakeries. a.ll the women that have not yet joined Do you s till use your traditional m edic ine? Well. tn large pan that was being left aStde. but we w•nt to ptck up traditional mcd1cine again. Well . I would simply like to say. to a women's organization. I Invite you from this corner of 1.3guastecaPotosina, to particip.1tc and for us to begin leaving fear aside. Th." is what inhibits us most. But. yos. I invite you to participate in an o~nt.z:auon. It is d.ilrlCUit but we have to do wh•te--tr JS possible to panle~pate. Thank you. 'J 9 � 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. 1 (Spring 1996) 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 Profile of an Indigenous Woman Organizer Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Maria de Jesus Hernandez Valderas Date A point or period of time associated with an event in the lifecycle of the resource Spring 1996 Spring 1996 Language A language of the resource English, Spanish English Zotero Title Profile of an Indigenous Woman Organizer Item Type Journal Article Author Maria de Jesus Hernandez Valderas Volume 10 10 Issue 1 1 Pages 8-9 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) Abya Yala News ISSN 1071-3182 Date Spring 1996 Language English, Spanish English Abstract Note Maria de Jesus Hernandez Valderas, a Nahualt woman in Mexico, provides a glimpse of the activist world of Indigenous women looks like. She discusses the difficulties that have been historically placed on her. Maria embodies the enduring spirit of Indigenous women across the continent. Attachment Title abyayala_v10_n1_p8-9.pdf Attachment URL [No URL] Hernandez Valderas Maria de Jesus Indigenous women Mexico https://www.abyayalanews.org/files/original/47fea79aa939c97b325ee5bea0cb9211.pdf 2ad23003bdefa9e0bc7c6e1c5524343d PDF Text Text BOLIVIA Curacas and Jilakatas Recover their Authority 'Wonum from differenl regions will be mee1ing and working together to solve ow common problems" Indigenous Women Organizing National Encounter For more informa· lion pleose contact: Coordinodora de Mujeres lndigenas de Bolivia Ca sillo 23 15 La Pa z, Bolivia Tel: (592)(2) 36 99 63 Fax: (592)(2) 39 13 65 26 The First National Encounter oOndlgenous women of Bolivia w1ll be held from June21-23. 19931nthehiStorlcaiTiwanalru. ThiS encounter IS the culmination of two years ofgrass roots community organlzlng by Bolivian women. The encounter IS being organlzed by the Coordinating Commtsslon of lndlgenous Women of Bolivia whiCh IS made up of the following organl7.atlons: Centro de Dtscusl6n Ideol6gica de Ia Mujer Aymara (COlMA), Organl7-aci6n de Mujeres Aymaras del KoUasuyu (OMAKl. Coordlnadora de Mujeres Jndigenas del Benl (CMIB). Federacl6n Nactonal Campeslna Bartollna Stsa (FNMCBS).MujeresPastorasdelaAsoclacl6n de Crtadores de Camellda and Asoclacl6n Nactonal de Mujeres Radlallstas (ANRCINB). The Coordlnaung CommiSSion of Jndlgenous women ofBollv!a IS a member of the CoordlnaungCommtsslonofWomenofSouth and Meso America and of CONIC. More than 600 delegates are expected to partlclpate. Two representaUves from SAIIC w1ll be attending the encounter as observers. 'The strength ofthts encounter IS that women from different regions w1ll be meeung and working together to solve our common problems." sa!dAllcla Canavlrt(Aymara).President of the Coordlnaung Commission of lndlgenous Women of Bolivia. Financial support IS needed. On December 7. 1992. the first AssemblyoOndlgenousAuthorltlesoftheSouthern Altiplano was held to define the function of Indlgenous communal authorities. ThiS assembly, organb:ed by the ReglonaiFederatlonofSouthernAltlplanoFarmers (FRUTCAS). took place In Tomave. In the Potosi region of Bolivia. The attendees emphasl?.ed the necessity for Curacas (prtmary traditional leaders) and Jllakatas (those In secondary positions) to regain the authority they had years ago. "With the traditional leaders In place we did not have as many problems. But since the government Imposed political authorities (Corregidores) and agents In charge of the Cantons. problems multiplied. resulung In confllctamongbrothers.·theattendeesstated. The regional delegates noted that tradltlonaUytheindlgenousauthorltleshadmalntalned a harmonious relationship between nature and the local populations. They concerned themselves with such tssues as assurIng that evexyone within their jurtsdlction maintain orderly and dlgn.Ul.ed life. However, In recent times the role of these leaders has been reduced to organlzlng community festivals and carnivals. The local attendees explained that traditional authorities dlstlngu!Shed themselves In their own communities by their attire. CuracasandJilakataswore a poncho, a Uuch'u (hat) and a ceremonlal cane. These leaders were the only ones who could dress In thiS manner, thuscommandlngrespect. Source: Aqu~ Bo!Ma Dec. 18, 1992 Abya Yala News � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 7, nos. 1 &amp; 2, (Winter/Spring 1993) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Bolivia: Indigenous Women Organizing National Encounter Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Spring/Winter 1993 Language A language of the resource English English Zotero Title Bolivia: Indigenous Women Organizing National Encounter Item Type Journal Article Volume 7 Issue 1,2 Pages 26 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Spring/Winter 1993 Language English Abstract Note The Coordinating Commission of Indigenous Women of Bolivia will hold the First National Encounter of Indigenous Women of Bolivia on June 21-23, 1993 in Tiwanaku. Attachment Title Indigenous Women Organizing National Encounter.pdf Attachment URL [No URL] Bolivia Indigenous women https://www.abyayalanews.org/files/original/0be5fafa9c9002dc53ee2dcc2d072397.pdf 1d84e05ac2b739b204123741de468e37 PDF Text Text INDIGENOUS WOMEN OF MEXICO 10 YEARS LATER (Mexico) 1k follt1Wing uns wrillm by the Unum of Yalalttat Women in Oaxaca and sent to SAITC by Juana Vasquez. Indigenous peoples of Oaxaca and of Mexico have struggled to maintain a certain degree of community sclf· dctcnnination.1hisgivesusdignityas men and women and protect us from the usurpation of our territories, and gives us the possibility to control our own destinies. None can deny that, in almost 500 years of exploitation and constant oppression, that which is unique to indigenous communities has been almost erased and buried forever. 1his has happened not only in Oaxaca, but in all the Americas. Nevertheless, our enemies have failed. As we near the end of the 20th century, we Indian people arc regaining the strength and courage to defend and reclaim our dignity and identity. programs and regulations on indigenous communities. Zapoteca women ofYalalag arc not indifferent to all these problems. We arc Involved in the enduring task of searching for solutions. We have woven our own history and oontinue weaving it, impregnated by great ideals which arc nurtured by life's daily events and with strong effort and sac:rifice. The Incorporation of Yalalteca women Into the political struggle was significant. We have been participat· ing quietly and humbly. On December 24,1980, for the first time in the history of our oommunity, more than 400 women bega. to consciously and vociferously participate in n the struggle for community self-determination. We formed our own system of defense: The Union of Yalalteca Women. On De<:ember31, 1981, the union participated in occupying the Municipal Palace, in order to pressure the government into fulfilling certain promises to our oommunities. In Mexico, we indigenous women arc still suffer. ing the consequences of 500 years of oolonialism, of economic exploitation, cultural domination, marginalization a.n d social discrimination. We arc ronfronting a strong power structure, maintained by men who hunger for gold, and who transform their will into laws, which makes justice into a business. As a consequence of this, many of our women and children arc the victims when we arc deprived of our rights to own land, the usc of our forests and mines, our indigenous systems of justice, education, health and communication. In 1981, the union participated actively in political negotiations. In our first mass mobilization, most of our people journeyed first to the city of Oaxaca and then on to Mexico Oty. 1his helped us to overcome our fear of the authorities. It was at this time that we realiud that we were facing not only local leaders, but also the official party, corrupt politicians and others in government. We recognized that we have to fight against many enemies. We indigenous women have survived due to the strong, sacred tradition which is our heritage passed on from our ancestors. The Zapoteca women of Yalalag have a system lcnown as El Tcquio, the center of all oommunity traditions, in which women, men, children and the elderly p.1rticipate... Unfortunately, politicians have institutionalIzed the Tequio as a strategy to impose government In order to consolidate the process of democratic struggle, one of our first actions was to take control of our schools. Education in indigenous towns is linked to productive work. We introduced programs to study our language, culture and traditional production in order to become more self-sufficient. We became more conscious of our own history. For these purposes we created a Community 40 SAIIC Newsletter �Development Project . After ten years, we have democratically elected municipal authorities, the community of Yalalag is achiev· ing its goals, and we are all participating. After examining these long and hard struggles the Yalalteca women have endured, we know that indigenous women can contribute greatly to transfonn the economic, political, religious and cultural conditions of our society. 'This is our contribution to our future generations. We have reflected upon our situation and have concluded that as women we are living in a very important period in history because we have begun to re-<?valuate our indigenous cultures and reclaim our rights to preserve and develop them. In Oaxaca., with the spiritual strength of Centeol (the Com Goddess), and of our ancestors we are reevaluating indigenous philosophy. We undersland and share feeling$ with other communities of the world which are struggling for popular freedom and women's liberation. Sadly, life for women in Oaxaca and Mexico is hard, bitter and tragic, but this does not mean that we indigenous peoples have lost the struggle. In fact, in the last 500 years, we have lost many battles, however we are privileged in that the roots of our community traditions go very deep and are sprouting. It is this spiritual strength which helps men and women to search for our true Iibera· lion. We are concerned that certain Indian leaders, involved with organizations at the international level are not adequately representing our communities. We indig· enous women must avoid supporting representatives which are based on personal interest We propose overhaul· ing these international organizations so that they be of use to our indigenous communities. To conclude, we indigenous women have a long and difficult road to follow, it is a rough path because we are immersed in alien economic and political structures. For the respect to self-determination of indigenous peoples, For the dignity of indigenous women, For the SQ/idarity of indigenous women all over the world. Juana Vasquez Vasquez of the Union of Yololteco Women,Ooxoco, Mexico . Indigenous Women of El Salvador Demand Respect for Human Rights and the Mother Earth (EI Salvador) The following u.zs presented by Rosa Leticia Caceres, the representative fr()tll the National Association of Indigenous People of El Salvador (ANIS) to the First South and Central American Indian Women's Gathering in Peru. We, the indigenous peoples, are suffering most from the lack of justice in our land. Not only is there a failure in the administration of justice, but we are a.lso threatened with guns and with beatings. We believe human rights abuses signify the gnawing away of our rights as established in the Constitution, since these rights are violated day after day, not only by the anny and the government but also by others who limit our ability to defend our most sacred individual rights. We continue to demand that the govemrnent and the FMlN observe the rights of each and every one of us and respect the rights of indigenous peoples as human beings. We, the Nahuat, Lenca and Mayan indigenous peoples, demand respect from the anny, the goverrunent and all other sectors of our society since we are the ones who nurture and cultivate the earth; we work the land with our own hands, and as women, we are the ones who carry our products to the markets to be sold. The social problems we confront today began for Indian people in 1492, with the Spanish invasion. They came to divide us, to rob us of our culture and our beliefs; they created borders when they had no right to do so because the land belongs to us, the Indians, now and forever. They divided us and imposed their own habits and life-styles. ' It is the indigendus people who carry the burden of the economic crisis that our counll)' is experiencing. We know that all aid has been spent on bullets and ammunition and that a large part of the national budget is invested in the anned forces instead of being directed towards helping the poorest of the poor· namely, the indigenous people of the country. We are also concerned by the increase in the price of basic grains and other general goods as a result of the devaluation of our currency. We are struggling for the respect, conservation and protection of natural resources. 'This arises from an attitude of respect for nature such as that which we, the indigenous peoples, hold. Instead of destroying nature, we respect it. The year 1492 for us marks the beginning of our persecution as Indians, the beginning of the invasion of our culture and of our Mother Earth. In response, we say: an end to the repression against the indigenous people of I;l Salvador! 500 years of death represent 500 years of resistance, and today we, the indigenous peoples, are here with greater presence and strength. Vol6 Nos 1&2 41 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indigenous Women of Mexico 10 Years Later Type The nature or genre of the resource Journal Article Contributor An entity responsible for making contributions to the resource Vasquez Juana Union of Yalalteca Women in Oaxaca Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title Indigenous Women of Mexico 10 Years Later Item Type Journal Article Contributor Vasquez Juana Union of Yalalteca Women in Oaxaca Volume 6 Issue 1&2 Pages 40-41 Publication Title Abya Yala News ISSN 1071-3182 Date Summer 1991 Language English Abstract Note The women of Mexico still fight colonial oppression. Attachment Title Indigenous_Women_Of_Mexico_10_Years_Later.pdf Attachment URL [No URL] Indigenous women Mexico Oaxaca Women Zapotec https://www.abyayalanews.org/files/original/ed63775b5fd8da9abe081a4db6cc6c39.pdf c6e48b179b1b98989388e9e4b76ededb PDF Text Text z Ill ~ 0 ~ z ~ 0 z - Photo: KIJthe Meetcen First South and Central American Indian Women's Gathering Held in Lima (Peni) The rii'St South and Central American Indian Women's Meeting was held March 2S-27 and hosted by the Interethnic Association for the Development of the Peruvian Amazon WDESEP> with support from the Coordinating Body of Indigenous Organizations of the Amazon Basin (CO!CA). The organizing commission included active participation of indigenous women from Ecuador and SAUC. The participants, women from Mexico, Guatemala, El Salvador, Argentina, Bolivia, O.ile and Peru, stressed the importance of this event for Indian women throughout the Americas. "We, indigenous women, arc progressing along with Indian men and our children in our struggle for rights to: land and the control over natural resources, traditional forms of law, autonomy and sclf-govcmment, as well as against forced sterilization and all forms of exploitation, oppression and discrimi· nation." The conference presented an opportunity for Indian women to foster solidarity with Siriono, Mozatene, O.iman, Guarani, and Mgcno people of Bolivia, who shared information with the other participants about their 36 day march from the Bolivian Amazon to the capital of La Paz, to demand legal titles to their lands. Ashaninka women from Peru told of their continued enslavement today. The Yalalteca people of Mexico, the Mayas of Guatemala a.n d the Nahuatl of El Salvador spoke about their struggles against wealthy landowners. 38 SAIIC Newsletter �In this first meeting. organizational experiences were exchanged, solidarity and sisterhood was stJ es ogthened, and the organizational process for the coordination of work among Indian women was begun. Indian women from the Peruvian Amazon and deserve a great deal of credit as effective administrators and organizer.;. Quechua and Aymara women from the Peruvian highlands c:ontributed work, experience and support. 1be following was written by SAne Board Member, Wara Alderete, on her return from the conference in Uma. Many obstacles lie In our path and we are well aware of them. We are also aware that we have respoi)Slbilitics for our children and elders; that we are strong and have demonstrated our abilities, although often this has not been acknowledged or rec:ognize<l. We realize that we need to improve our capabilities a.n d that many other sisters must have the opportunity to acquire ~ence and training. so we can better work for the wcll·bcing of our pc:ople. I have just returned from Uma, Peru where I attended the F"II'St South and Central American Indigenous Women's Conference. I would like to share with you my enthusiasm about the historical significance of the meeting. As women occupying positions of responsibility within our organizations, or as community leaders, we had an opportunity to share a wealth of experiences such as the role that women play within our c:ommunities, the limitations that exist for the effective participation of Indian women In the decision-making process at the local, national and international level. Of utmost importance, we had the opportunity of developing together, c:oncrete strategies for promoting the organization of Indian women. It was agreed upon to build an international organization of indigenous women. We emphasize that our cun-ent priority is to work at the grassroots level, building step by step, to ensure that this process be truly representative and participatory. Five task fortes were formed and a coordinator for each task force was designated. We tried to avoid creating centralized structures that have yielded such harmful consequences in the past. At the same time, working in a decentralized way is a real challenge since a great input of resources will be needed for maintaining eft'ective communication. 111is is a new experience and we expect that many adjustments will be needed along the way. Nevertheless, we feel satisfied that we are developing our own ways of organ.izing. with a spirit of solidarity, participation and honesty like our grandparents taught us. Not all the sisters we expected to participate were able to. Some sisters were prevented from participating because of restrictions and/or fear of the cholera epidemic. We received word from some organizations that they do not have women who are ready or experienced in attending international meetings. We will make special efforts to have direct c:ontact with the women in these organizations since we believe there must be ha.r d-working women supporting these brothers, but perhaps their work and capacity is not being rec:ognize<l. It is our goal in the near future to support and promote meetings, seminars, and training courses for (and by) indigenous women at the local and national level. 1be next South and Central American Indigenous Women's meeting will be held in Guate~ but the date is contingent on the organizational progress at local and national levels. As we have said, we want to put our efforts and resources l.n organizing at the grassroots level. In the spirit of our Mother Earth! It is worth noting that this was the fi.r st time that Indian women from South and Central America fully assumed the responsibility for organizing an international conference. Our brothers in Peru were amazed at the resources and support that the sisters from the organizing committee were able to gather. Among the accomplishments at the conference, for the first ti.m e in Peruvian history, Indian people were allowed into the House of Representatives <Senators), where we held the opening CCICihOI\y. 1be sisters who managed the financial and organizational aspects of the ex>nfcrcnce are Shiplbo and Aguaruna ', • ~ \_ \\ '\ \ Photo: Klthe. Meercerl Vol6 Nos 1&2 39 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, nos. 1&amp;2 (spring/summer 1991) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource First South and Central American Women's Gathering Held in Lima Type The nature or genre of the resource Journal Article Date A point or period of time associated with an event in the lifecycle of the resource Summer 1991 Language A language of the resource English English Zotero Title First South and Central American Women's Gathering Held in Lima Item Type Journal Article Volume 6 Issue 1,2 Pages 38-39 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Summer 1991 Language English Abstract Note gathering of Indigenous women held in Lima Attachment Title First_South_And_Central_American_Indian_Women's_Gathering_Held_In_Lima.pdf Attachment URL [No URL] Indigenous women Peru 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/6576e328d2dcd6a5e06fe416b092bbcd.pdf 9d36efc933cd4ab92f3ef4e4ae11d025 PDF Text Text WoMI::N's !.! ~ ~==~-...J ! INDIGENOUS W O M EN I N BOLIVIA SET EXAMPLE F OR A B Y A T: Indigenous women of Bolivia have come to occupy an imponant and in uential role in the lndige.nous movement after many years of struggling for their rights and !boseof their peoples. Using Native American women as models of or~tion and unity, today, Bolivia has the greatest national organization of Indigenous women in tbe Abya Yala continent The Coordinating Commission of Indigenous Women of Bolivia (CCMIB) was cie· ated during tbe First National Gathering of Indigenous Women on July 1993, in Acbocalla, La Paz. The Commission's purpose is to strengthen the Indigenous, popular, and campesino (peasant) movements through tbe active participation of women. By orga· nizing different gatherin~ and seminars, the Commission seeks to unite all the Indigenous and non- Indigenous women's organizations working tbrougboutthecountry and promote tbe formation of leaders in the various mem· ber organizations. VoL 7 NO. 3&4 Y ALA The Commission is guided by the funda- Diroetors was eloeted to organize the Second mental principles of doeentralized authority Encounter, which will take place next yw, and respoet for tbe autonomy of each member and where a permanent Boald will be eloeted. organization. In addition, !bough it is a women's organization it is not "feminist" Instead, the Commission looks to compli· ment its activities with those of its maJecoun· tcrpartS, since, as on participant affirmed, "in e original,traditionalcommunities,separatelevels of power between a man and woman did not exist A eouple made doeisions of mutual a:t:..J:....::II-iOiliriA• •lilllllll aooord, because the struggles of both the men ~ and tbe women were tbe same." Nevenhe· For More Information coniJ>Ct: less, taking into aecounttbe marginalization that the government's exclusion policies Combi6n Coordinadora dt' makes them face, the Indigenous women have 7\fuj('rC's lndl::<"na.~ de Rolhia considered unification a priority so that they Casilla 2315 can begin to devise theirO\vn methods to eloet Calle Yanacocha \o. +II representatives of their nationalities to the Edif. ..\reo lris.l'i<o 13. Oficina 13112 Bolivian government La Pa1. lloli•ia During the Encounter, the unification of 25 women's organizations was consolidated Telephone: 369.963 in tbe CCMIB, and an interim Board of � 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 Indigenous Women in Bolivia Set Example for Abya Yala 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 Indigenous Women in Bolivia Set Example for Abya Yala Item Type Journal Article Volume 7 Issue 3,4 Pages 25 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 Coordingating Commission of Indigenous Women of Bolivia(CCMIB) formed in July 1993 was created with the purpose of promoting indigenous involvement in movements across the country. CCMIB is carrying out this goal by focusing on electing representatives of indigenous communities to the Bolivian government. Attachment Title Indigenous_Women_In_Bolivia_Set_Examples_For_Abya_Yala.pdf Attachment URL [No URL] Bolivia CCMIB Indigenous women