2 12 34 http://saiic.nativeweb.org/ayn/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] http://saiic.nativeweb.org/ayn/files/original/ba1205c38054dde1d16d5ace158afb47 4fc28598fb148423235babac56aadfe1 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 (14-15).pdf PDF Text Text I • Argentina - After more than one hundred years without any official gatherings, the Mapuche nation held its First Re-encounter from May 3-7, 1992, in Neuquen, Argentina. More than a hundredLonko and Mahi Werken (traditional leaders) from Nagmapu (Chile) met with more than two hundred LonkoPinllancuse from different communities of the provinces of Neuquen, Rio Negro, Zapala, Buenos Aires, Junin de los Andes and Bariloche, Argentina. The delegates spent four days analyzing the current state of marginalization and oppression in which the Mapuche people find themselves as a result of neglect by the nation states of Chile and Argentina, and the integrationist policies of these two states. The re-encounter began with a solemn one hour We upin (traditional discussion in Mapudungu) according to the customs of the Mapuche nation, and was led by theLonko Oscar Cayuqueo ofNagmapu (Chile) and Lonko Antonio Salazar ofPuelmapu (Argentina). The topics dealt with at the meeting were the following: Integration and the Nation-state, Land and Territory, Mapuche Law and the Written Law, Education and Identity, Mapuche Nation Flag Design, Historical Significance of the Mapuche Court, and 500 Years of Oppression. 14 The following general resolutions were adopted at the re-encounter: 1. Whereas theMapucheNationexistsinNagmapu, Chile as well as in Puelmapu, Argentina, and that we have been neglected and our existence denied by both states, and given the current situation in which we fmd ourselves, it is imperative that we expand our historical struggle, creating various initiatives. One of these will be a flag, which will revive our history and philosophy, with the purpose of showing the world our reality in the perspective ofanew relationship with the peoples of the world. We agreed to promote and publicize the Flag Design, to be approved in October, 1992, in all the communities 2. Whereas the Mapuche are the original inhabitants of this territory that is currently claimed by nation states, and this territory is the place where we fmd our origin, being, philosophy, science and the roots of our language, Mapudungun, we agreed to claim a territory for our Mapuche Nation. 3. Whereas the historical Mapucheorganizational structure of the communities are vital to our identity as a people, we agreed to reconstruct these, with the purpose of strengthening the power of the traditional authorities. IC Newsletter �I Mapuche woman. Photo SAIIC 4. Whereasourpeoplehaveasystemofpolitical, religious, moral and philosophical nonns by which our communal development and living are governed, constituting the source and practice of Mapuche law, we agreed to work toward reestablishing Mapuche law in the communities. 5. Whereas language is the soul of the people and :a fundamental means of maintaining Mapuche unity, we agreed to put our Mapudungun language into practice. 6. Recognize the Mapuche court as the first recourse for maintaining internal relations and solving problems within the community and between the community and society in general. 7. Weexpressourcompletesupportoftherecently constructed community ofRagilko, and we encourage all the communities to start exercising the fundamental 6 Num 4 right to construct communities. The re-encounter ended with a traditional Nguillatun ceremony in the recently constructed community. Over 1,000 people participated. The Machi and Pillancuse women directed the ceremony, installing a rehue (altar), and the participants committed themselves to continue developing and strengthening their own culture and continue the struggle for the rights of the Mapuche Nation. On May 4, 1992, a march took place through the main streets of the city of Neuquen. The resolutions were publicly announced in a rally in the main square of the town. This had a great effect on public opinion; for over a century, the Mapuche nation had not carried out this type of action due to the oppression by the Argentine state. 15 � 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 Reunion of the Mapuche Nation in Neuquen Argentina (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Reunion of the Mapuche Nation in Neuquen Argentina (Argentina) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (14-15).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/88e7ed7224a17bbdcb250e5c81818ccc 5c195d271b83dbd67e8dfb8b0a6b4642 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 (16).pdf PDF Text Text I (Argentina) At the end of the 19th century, in what is now the Republic of Argentina, the government began a wide-spread "schooling" camKollas Indian weavers in Tilcara. Photo SAIIC paign. This campaign imposed mandatory elementary education throughout the land. The dominant ideology of the times, similar to the dominant ideology today, reflected the desire of the Argentinian elite to join the ranks of the more "developed" nations of the planet. Europe, the great cities, and the industrialized world symbolized civilization, while the Indians represented backwardness, ignorance, and savagery. Thus, the Argentinian "procer" Domingo Faustino Sarmiento led the above-mentioned schooling campaign with the motto "civilization or barbarism". In order to become a modernized country, it was neccesary for all of the inhabitants to receive a westernized education. Once the military campaigns of extermination were concluded (the Desert Campaign and the Chaco Campaign), the indigenous people who still lived in Argentina had to be civilized. A system of rural boarding schools was created, where Indigenous children were taught foreign values. In this process of enforced acculturation, a principal objective was the elimination of the indigenous languages. In the Andean region of Argentina, it was forbidden to speak the Queshwa language. Children were punished in the schools for speaking their native language in an attempt to impose the exclusive use of Spanish. Yet the Queshwa language had been so pervasive that the Argentinian Declaration of Independence from 16 Spain, signed in the city of Tucuman in 1816, was written in a bilingual format, in both Queshwa and Spanish. To a certain extent, the objective of stamping out Queshwa was reached. By the beginning of the 20th century, Queshwa was spoken only in the province of Santiago del Estero. However, as documented extensively by the researcher and linguistRumi Nahui, founder of the Institute Qeshwa Jujuymanta, the queshwa "thought forms" persist among the inhabitants of northeastern Argentina. The distinct Spanish dialect that is spoken there, and that is often sneered at by academics, is actually the result of the incorporation of Queshwa words, Queshwa accentuation patterns, and Queshwa grammatical structures into the Spanish language. These indigenous Andean "thought forms" are being rescued and developed presently through the work of the J ujuymata Institue. We are relearning to speak the language of our ancestors. Our friends at the Institute hope to establish contact with those people interested in learning or helping to disseminate the indigenous languages of Abya Yala (America). The Jujuymanta institute also offers correspondence courses in Queshwa. It is currently soliciting funds for the publication of stories, poetry, and teaching aids for Queshwa and Guarani language instruction. For more information, please contact Instituto Jujuymanta Galena Alvear 4600 S. S. Jujuy Argentina SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, 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 Jujuymata Language Institute Works to Revive Indigenous "Thought Forms" (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Jujuymata Language Institute Works to Revive Indigenous "Thought Forms" (Argentina) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (16).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/6158bc48df2fbc435a9fadc3e6d1b1c8 c589e9b71d5a88eaac0b2f9f8242b974 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 (17).pdf PDF Text Text SHORT STORY HIOS (jROVP ND ETRY CONTEST V''$'f'V IPANAKVY JATVN SVYVPI JARAWIKVWAN RIMA ICTHIOS N SQVKVN '%f'%WV YaUa Wawgeykuna Awya yalla apachi q'osni patapi Tawa K'uchu tawantinsuyumanta Yawar qhocha kutipun Llajsakun sirch'i nina urqota. Awya yalla llanp'a ch'ujrikusqa Kallpa malcanakuyta mana atisqarkuchu Jatun ruphyay ukhu urqopi Sach'a ukjupi panpakuna Sallqa ch'inllan .... Unay ayllu yachaykunapi Atimullpusqa chay jina llajtakunamanta Chinkasqa nay uray janaj pachapi Winaypaj arpa atisqa simir nisqa. Mast'aspa makikunanchejta Tawa nujunakuymanta Kay pp'unchayman chhayamunchej Awya Yalla wawqeykuna Kay yuyayniyki llanthupi Ancha sinch'i Pirqapi juqarina Llakijmanta mujujjima Tukuy kayta yuaytawan Qhatisuchej chakisarukunanta Ripusqankunawan. Brothers and Sisters Abya Yala Abya Yala over the smoking reaches of the sacred land The four cardinal directions Become as bloody hells Incandescent lava melts down their potency. Abya Yala complete dislocation Battle of impossible efforts Land of majestic and ardent tropics Deep rainforests, plains, And silent plateaus... Ancestral races, deferential cultures, Ghostly peoples, Lost to the Infinite Always the victims of vain promises. Reaching out our hands From the four points of tenderness We arrive at this day My American brothers and sisters. In the shadow of this memory Let us raise a firm pillar As a foundation for our heart's sorrow and desire Remembering all this We will follow the footsteps Of those who went before us. 1) Awya Y alla = Aby a Y ala= Sutijta "Panamaj Kunan" qosqanku kay Jatun LLegtamas kunaman. 2) Nuqa jap'ikuni qellqanata Runa Tantanakuj Uajtapi, Yachachikunaku-sqankumanto Paz-tapi 1954. Vol 6 Num 4 l)Abya Yala = Awya Yalla =Name for the American continent in the language of the Kuna people of Panama. 2) For the written Qheshwa the conventions adopted in 1954 by the Indigenous Congress of La Paz were used 17 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 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 National Short Story and Poetry Contest: Itchios Group (Argentina) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title National Short Story and Poetry Contest: Itchios Group (Argentina) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (17).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/ecaef52c5022fc78f691017e2c478f26 cb3f86e1c68aab2895bc00afd2d5a7a5 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 (18-19).pdf PDF Text Text I nTHERE WILL NOT BE ENOUGH ALL OF THE MAPUCHE" Aucan Huilcaman Paillama was provisionally released on August 10, 1992 after spending 53 days in jail for leading a campaign of Mapuche land recovery. Aucan Huilcaman, a Mapuche Werken (messenger) of the organization Auldn Wallmapu N gulam, or Council ofA11Lands,basedinTemuco,wasoneofll6Mapuche who were arrested between June 17 and 26, 1992 in a wave of government repression which involved beatings and several serious injuries. Most of the Mapuche were released soon after the arrests, but Aucan Huilcaman was held for nearly two months, at times incommunicado, because he was a vocal spokesman for Mapuche land rights. The government plans to prosecute members of the Council of all LandsandhasissuedarrestwarrantsforseveralMapuche leaders. ! ' I "If the government attempts to prosecute all of the Mapuche from the Council of All Lands who participated in the land-recovery actions, it will need to begin by building largerjails," saidPabloHenteleo, the werken (spokesperson) of the Huenteche (plains people) community ofQuilaco, near Nueva Imperial, 55 km west of Temuco in southern Chile. Huentleo said that about 300 Mapuche communities of the Ninth and Tenth regions belong to the Council of All Lands, and participated in the process of land recovery which took place in June in eight locations within Araucania and in Choshuenco, the Lake Region. For the Council of All Lands, the actions of landrecovery in the Andean foothills has meant over 100 police arrests during the land occupations, and about thirty charges of "illegal entry onto private property". The visiting Minister, Antonio Castro Gutierrez, who was designated by the Chilean government to 18 "investigate and create sanctions against the activities of the Council", has advised that charges be pressed for "usurpation of property" and "illicit association". The actions of Minister Antonio Castro are certain to please the Minister of the Interior, Enrique Krauss, who as soon as the land-recoveries began hastened to insult not only the members of the Council of All Lands, but all Mapuche people, by stating: "We will not appeal to the Law oflnternal Security of the State, but instead to the Penal Code, because that is what befits common delinquents." The Council of All Lands is in danger of being dissolvedifitisdesignatedas"illicit". Thebreak-inand burglarizing of its offices, on the 27th of June, was only the last of a long list of hostile measures it has met with. "They took away a large number of documents, but fortunately we had taken some precautions with the photographs and had previously taken them to a safe place," stated Elisa Loncon, a leader of the Council. When the conflict began, Minister Krauss advised the landowners to take part in the case against the Council for "usurpation of lands", and suggested that they bring lawsuits as well. In tum, the visiting Minister decreed, as one of the first measures taken, a blanket of secrecy on the judicial progress of the case. The suggestion made by Krauss was not taken up, for example, by Carlos Hettich Arriagada, a landowner and candidate for councilman in Cuneo, 60 kilometers from Temuco. Arriagada was one of the few landowners willing to return some land to its original owners. He ceded, with no major objections, some hectares to the Mapuche community of Quinenchique. However, twoweeks later, he presented the visiting Minister with a complaint of "usurpation of property". Minister SAIIC Newsletter �I Castro did not delay in ordering the arrest of three Mapuche women who had participated in the occupation of Hettich's claim. The Mapuche who are charged with "usurpation of property" face monetary fmes. And if they are unable to pay them, they also face jail terms. "We don't know what the Minister will decide," explained Fernando Perez, of the Nagche (lowlands people) community of Aguas Buenas, near Galvarino, 50 kilometers northwest ofTemuco. Perez spent five days in the Lautaro jail for participating in the occupation of the predio of landowner Emilio Reidel in the end of June. Perez tells that in his area there are 15 Mapuche communitieswithabout2,100families. 'Thepeopledo not have lands to cultivate. Each family has about half a hectare, at most 4 or 5 hectares. We live in great poverty, and if the judicial system condemns us to payingfines, wewillsimplynotbeabletopaythem. We will have to go to jail, because we have no funds," he stated. However, he added, "We have been very clear and responsible about what we are doing. As Mapuche, we will have to rise to the accusations that have been made against us, and the sentences that they impose. Our people will only experience democracy when we have recovered our lands. As it stands, we have only made use of our rights as a people, which the Chilean state has never wanted to nor wants to recognize." Meanwhile, the administrator of the Ninth Region, FemandoChuecasMunoz,aChristianDemocrat, threatened anyone who supports the Council of All Lands in Temuco. "I am going to create my own tribunal to judge AucanHuilcaman," he announced. Chuecas' threat had a double effect It further worsened the negative perception of him held by Mapuche organizations, and it caused them to close ranks and rally behind the demands of the Council. "We do not share in the actions of the Council of All Lands, because we consider the means of land recovery inadequate, and in the present time, inopportune," stated leaders of some Mapuche organizations which collaborate with the government-led Special Commission on Indigenous Peoples (CEPI). But they emphasize that "the government has handled the indigenous problem very badly." Elisa Lancon, spealcing for the Council, gave an evaluation of the land reclamation actions and the judicial process: "The land-recovery actions were largely symbolic, in order to again bring the land problem to the Vol 6 Num 4 forefront But they were also intended to insist once again on the need to recover our rights as a people. If no headway is made on these two issues, the government is failing to keep its own commitment to respect and promote the rights of the native peoples. The government has so far ignored the fundamental issue: our demand for our lands. It has minimized the conflict and has reduced it to a mere problem of illegality and even of delinquency, which is unacceptable to us. It is another sign of the culture of domination which pervades Chile." The leader of the "Pascual Colicheo" community in Carahue, 50 kilometers from Temuco towards the coast, was detained on the day of municipal elections, hours after having participated in a land-recovery action. His vision follows: "We need greater understanding on the part of Chilean society, and we need land in order to ensure the historical continuity of our people. All of our culture, our language, and our identity is directly linked with the Earth. Our lovefortheEarthcomesfrom the fact that we descend from Her. If we lose the land, we lose our language, and we shall slowly disappear as well." Mapuche Indian. Photo SAIIC Please send letters of protest to: Sr. Enrique Krauss, Ministro de Interior, Casa de Ia Moneda, Santiago, Chile; Fax. (56) (2) 696 8740 Sr. Fernando Chuecas, Intendente de Temuco, Temuco, Chile; Fax (56) (45) 21 30 64 For more information contact SAIIC or Aukin Wallmapu Ngulam, Casilla 448, Temuco, Chile; Phone (56) (45) 23 45 42, Fax (56) (45) 21 30 64 Source: SAIIC and Semenario Aqui, Bolivia 19 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 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 Mapuche Take Land Recovery Actions (Chile) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Mapuche Take Land Recovery Actions (Chile) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (18-19).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/07148f32ed19e3825acfd8ab07086ad3 5aa3ea00c4af4c945803a11c92a62d0c 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 (20-22).pdf PDF Text Text The following is an interview with Mateo Chumira and Enrique Camargo, Guarani from Bolivia, at a meeting in Genoa, Italy to raise European conscience about what the arrival of Columbus in the Americas means to Native Peoples. side). So, more or less, I don't have exact figures, but there are seventy or eighty thousand in Bolivia, excluding those in Brazil, Argentina, and Paraguay. MateoChumira: MynameisMateoChumira.Iam the representative of the Guarani People. There they call me captain, traditional chief of the Guarani people. We, the Guarani people, after four hundred years of struggle, had our last battle at Kuruyuqui where the Bolivian army mutilated us-massacred us, and from then on we have lived crippled, in silence until six years ago. And now we have once again reorganized '6urselves as a people - all the people (because there are many of us in the Santa Cruz mountain range of Bolivia). So, during the commemoration that was held on the 28th of January, making the hundredth anniversary of that massacre, we decided to undertake a new plan of action. We invited the president of Bolivia to our village, to defy the belief that we do not exist as a people, to prove we live, have our own language, culture, way of life- everything. So, we are organized as a people, we have representatives at the national level and community level, we have begun a work plan which included production, health and education. And we are beginning to fight for the future of the Guarani people. Well, that title was conceived by government officials, but in our language it would be the principal chief who has last say in the peoples behalf, for the people are the ones who decide, and the chief has to accept what they say. SAIIC: How do you say "Captain" in Guarani? MC:Uruwichawazu. And also Tentaruwichwazu. SAIIC: What do you think about traveling with a young leader like Enrique? MC: Well, we feel very happy because the young and the old now have a way to communicate and trust one another. SAIIC: I understand that there is great respect for the elderly in Indian cultures. Please explain this. MC: Yes. This is also true of the Guarani culture. SAIIC: Speaking of older people, do you remember your father and your mother? (Here Mateo Chumira pauses. It is obvious he gets aknotinhisthroat. Thequestionisveryintimate,andthe memory gets the better of him. We look at each other, and while this happens, some tears roll down his cheeks. The recorder captures the silence, which is his answer. After a few moments, Mateo Chumira regains composure and speaks). MC: Of course. My father died when I was thirteen or fourteen. My mother died when I was really young. My father was the only one who helped me. I was also the youngest. I thought a lot when I became an orphan, but in the Guarani community, thereis always room for SAIIC: How many Guarani people are there today? MC: We believe that there are about 70 or 80 thousand Guarani in the province of the Cordillera de Santa Cruz. There are more in other provinces like Luis Calvo de Chuquisaca and Gran Chaco, which belongs to Tarija and Argentina. They too have organized themselves as Assembly of the Guarani People (Argentinean 20 SAIIC: What does it mean to be captain of the Guarani nation? SAIIC Newsletter �I an orphan. So I became attached to one family until I was sixteen, at which time I was able to become independent and work. SAIIC: How do you remember your family? MC: My father's name was Benedicta Chumira, and my grandfather's name was Francisco Chumira, butidon'tremembermuchaboutmymother.Hername was Evarista Arnungui. Her family is still alive. They lived in the town where the massacre took place. I believe that my grandfather and grandmother died in that massacre. (Mateo Chumira looks at the Genoa bay and through his silence he communicates that the memory is far too vivid and causes infinite pain. The direction of the interview changed towards Enrique, who is the young Guarani.) SAIIC: How do you feel, Enrique Camargo, to hear the words of the great captain Mateo Chumira,? Enrique Camargo: The Guarani people have a legendary custom, as do some other Indian peoples of Latin America, of listening to the leaders, because being the great captain signifies that he is a great leader. He is the one that gives advice, he is the advisor of the people, The young people cannot decide for themselves. They need the approval of an authority. So the times that I must give my opinion it has to do with obtaining the consent of our authority. Now when I sometimes speak, and I know that everything is O.K., I feel confident that! am not contradicting the principles of the Guarani people, and much less contradicting an authority that has a lot of respect in the Guarani society. SAIIC: What is the future plan for the Guarani people? EC: Six years ago the Guarani people organized themselves out of necessity. As our captain said, we have been silent for nearly one hundred years. But we have remained silent not because we were defeated, although it is true that in the last battle (1892) five thousand young Guarani died. We call them Kerembas, Warriors, like the Mapuches , the Indians of North America, that is our history. We have been the most 6 Num 4 I resilient in Latin America. So five thousand Kerembas died. We have kept silent because we were divided, because our society has been de-structured. But six years ago, we have reorganized ourselves, and that organization we call the Assembly of the Guarani people. In addition to political strategies, we are seeing a strategy to develop the standard of living of our people, because in the end, that is what we are interested in. All societies PhotoSAIIC which have delineated political strategies, have them because they want the betterment of their people. And we, as Guarani, that is what we want. That is why we have proposed a farming and animal husbandry plan, an education plan, a plan to build schools, housing, and a cohesive plan for better health. And also a strategy to reconquer our territory. So we have five strategies of development. But we don't call it a plan of capitalist development, but one of ethnic development, a Guarani development. Which means without destroying our identity, without forgetting our culture, in keeping with our won way of being. It is a development that will permit the resurgence of the Guarani people, on the political level as well as the educational, economic and social realms. SAIIC: As a young Guarani, Enrique Camargo, what are the teachings that the great captain Mateo Chumira leaves you with? EC: Well, as I have delineated our strategy, I am responsible for education, we are sure about what we are doing. For example, some are critical and we too criticize some extremely anthropological tendencies, who say we must hold our line. We have to maintain the 21 �I I status quo; to maintain our belief system, this would mean to remain marginalized. So, we want to advance a little more while keeping our culture and way of life intact Bolivian. Photo SAIIC 22 This is our goal. We have intercultural bi-lingual education programs for elementary school aged children. We are now developing a program to the third grade. We want to expand to include up to the fifth grade and after that a middle school. In the middle school there will be more linguistic and cultural courses for the recapturing ofour own identity and the strengthening of our unity. Another aspect of the program is the literacy campaign. We started on the 28th ofJanuary,precisely on the lOOth anniversary of the last defeat we suffered. We forced the government to make official intercultural bi-lingual education. We have contributed to the country the officialization of the inter-cultural bi-lingual education. Not only for the Guarani, but also for the Quechua and the Aymara. So since the president, Jaime Paz, has visited us, this is not to sell out because he wanted to ascertain whether or not we exist as a people. So his visit was an opportunity for him to ascertain that we do exists. Well, that was when we launched the literacy campaign. The function of the literacy campaign is not just to solve the problem of knowing how to read and write but to keep the oppressive system from taking advantage of our ignorance. So we, as of the 28th of January, commemorate the last battle and beginning the commemoration of the SOOth anniversary to make this period between the 28th ofJanuary and the 12th of October the great literacy campaign and eradicate illiteracy. This is our goal. So we plan on making 20,000 Guarani literate in two different ways. Those who don't know how to read and write will learn to read and write in Guarani. Those who are literate in Spanish will learn how to read and write in Guarani. This iswhatwecalltheGuaranizationmode. But the goal isn't only reading and writing but the awakening of our people. So we think that it is very important because ignorance is not only measured in the ability to read and write, but also in the extent to which one has been assimilated and alienated. So, we want an educational system that awakens self-reflection, that is a liberating education. That is our goal. SAIIC: What do you think, Mateo Chumira, when the young people organize themselves for their own struggle? MC: As a veteran I have fought for those goals. I am happy that the young people have taken up the struggle for education. So I see with my own eyes that we are gaining ground even though we are new at this. SAIIC: From your vantage point, how do you view your people? MC: I would like to say thatl in my advanced years I have been able to see what I desired when I was young: liberation, liberty. Since I was eight I have noticed that my father and others were enlisted by the police to perform forced labor. So, my beliefs came from seeing the Guarani people organize themselves. What's more, I don't have much of an education, I know how to read and write, nothing more. With my authority which comes from the people I have set the goal that the young people be able to move forward. As Guarani we have been forgotten. SAIIC: Do you think that the so called Bolivians know about the Guarani? MC: One time, in front of the Bolivian Congress a senator said that where we live "there aren 'tanypeople." So I started thinking that they haven't counted us as peoples but as animals. This is because there weren't very many capitalists in our region but those capitalists were "people." That has given me the strength, a kind of Guarani pride that the Guarani are undertaking education. Because in the past, we have not had technicians, agronomers, or engineers, not to mention lawyers. But in the future we will be able to accomplish more with the help of our friends in solidarity. That's whywearehere. SAIIC: Are there any last remarks? MC: Yavetun pandiveno opati payrnpibaretaltalia, po pate Europa. SAIIC: Enrique? EC: Tunpandiveno,opaetepekareocuatentanareta ieyku, ubujipulpi bae, ipotameteyarami ieyku iporebareyret. This means that we are calling upon the unity of all the indigenous people of the new continent, which is really an old continent, wrongly called America. In the end, its not names that are important. What's important to us is the unity that we need to have to be able to overcome the frequent obstacles that are imposed upon us. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, 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 The Fight for the Future: An Interview with Guarani Representatives (Bolivia) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title The Fight for the Future: An Interview with Guarani Representatives (Bolivia) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (20-22).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/82305466a43526eb0fd42f70cc9856a3 592d99983fb7b202f5947361816fbd46 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 (23).pdf PDF Text Text I I Bolivia - The indigenous communities of the Isiburo-Secure National Park, south of Beni, ratified a document denouncing the agents of the U.S. Drug Enforcement Administration (DEA) as a threat to the Bolivian people and made a public demand for the expulsion of DEA agents from Bolivia The demand was announced on July 7,1992, in San Lorenzo de Mojos, and broadcast at noon of the same day by a local radio station. This indigenous position is in response to the detention of two indigenous leaders within a four-day period, and to the seizure of their radio equipment, which was part of a network installed with international aid. Furthermore, indigenous people testified that the anti-drug agents are constantly entering their homes without permission, and destroying everything in their path. Also condemned were the abuses which have taken place in Trinidad, the regional capital, where the home ofa universityprofessorwas "erroneously"broken into by agents. The indigenous statement declares that the presence of armed agents from the United States is "not only for the purpose of fighting drug trafficking, but also for the purpose of taking over our country, step by step." It asks the Bolivian government to "not allow yourselves to be manipulated by the Gringos". Meanwhile, the Bolivian national government hasgivenassurancesthattherewillbenofurtherinstances of the assaults and abuses for which the DEA has been denounced. Carlos Saavedra, Minister of the Interior, promised the Central Office of Indigenous Peoples of Beni (CPIB) that there would be no further assaults on the communities under the pretext of the "war on drugs". News of these events was taken to La Paz, the capital of Bolivia, by the leader Marcial Fabricano, president of the Sub Central de Cabildos of the IsiboroSeure National Park, who met with Minister Saavedra. As Fabricano pointed out, the indigenous radio network, consisting of approximately 30 stations and dedicated to the purpose of helping the indigenous movement unify, promote, and defend itself, has been fully authorized by Carlos Aponte, the governmental head of Transport and Communications. source: Presencia, Bolivia Vol 6 Num 4 23 J � 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 Indigenous People of Beni as for the expulsion of DEA agents from Bolivia (Bolivia) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Indigenous People of Beni as for the expulsion of DEA agents from Bolivia (Bolivia) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (23).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/45313ecd04f5959b0ffee6203689a951 592d99983fb7b202f5947361816fbd46 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 (23).pdf PDF Text Text I I Bolivia - The indigenous communities of the Isiburo-Secure National Park, south of Beni, ratified a document denouncing the agents of the U.S. Drug Enforcement Administration (DEA) as a threat to the Bolivian people and made a public demand for the expulsion of DEA agents from Bolivia The demand was announced on July 7,1992, in San Lorenzo de Mojos, and broadcast at noon of the same day by a local radio station. This indigenous position is in response to the detention of two indigenous leaders within a four-day period, and to the seizure of their radio equipment, which was part of a network installed with international aid. Furthermore, indigenous people testified that the anti-drug agents are constantly entering their homes without permission, and destroying everything in their path. Also condemned were the abuses which have taken place in Trinidad, the regional capital, where the home ofa universityprofessorwas "erroneously"broken into by agents. The indigenous statement declares that the presence of armed agents from the United States is "not only for the purpose of fighting drug trafficking, but also for the purpose of taking over our country, step by step." It asks the Bolivian government to "not allow yourselves to be manipulated by the Gringos". Meanwhile, the Bolivian national government hasgivenassurancesthattherewillbenofurtherinstances of the assaults and abuses for which the DEA has been denounced. Carlos Saavedra, Minister of the Interior, promised the Central Office of Indigenous Peoples of Beni (CPIB) that there would be no further assaults on the communities under the pretext of the "war on drugs". News of these events was taken to La Paz, the capital of Bolivia, by the leader Marcial Fabricano, president of the Sub Central de Cabildos of the IsiboroSeure National Park, who met with Minister Saavedra. As Fabricano pointed out, the indigenous radio network, consisting of approximately 30 stations and dedicated to the purpose of helping the indigenous movement unify, promote, and defend itself, has been fully authorized by Carlos Aponte, the governmental head of Transport and Communications. source: Presencia, Bolivia Vol 6 Num 4 23 J � 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 Academy Founded in Bolivia for the Study of Aymara, Quechua, and Indigenous Culture (Bolivia) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Academy Founded in Bolivia for the Study of Aymara, Quechua, and Indigenous Culture (Bolivia) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (23).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/bc97e141137081a9349b563cde496de4 f138f2b51535ad61a99c6a5ba615da14 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 (24-26).pdf PDF Text Text MEXICO TODAY: TIME TO TAKE CONTROL OF OUR LAND Margarita Ruiz is a Tojolobal Maya from the state of Chiapas in Mexico. He is the General Coordinator of the Independent Indian Peoples' Front (FIPI) which was founded in 1988as an umbrella organization for the different indigenous people of Mexico. According to Margarito, there are 15 to 18 million Indians in Mexico, belonging Margarito Ruiz. Photo SAIIC to 56 different The Peoples. Mayans in Mexico number about 400,000. AN INTER..VJEW WITH MA.R..GA.R..ITO SAIIC: What are the main problems facing Indigenous people in Mexico today? Margarito Ruiz: Land tenancy remains a very large problem. There are about 6,000 Indians in jail in RUIZ, GENER..AL Mexico today, and most of them are there for trying to COOR..DINA.TOR.. OF organize their people to recover their land. SAIIC: We understand that the Mexican governTHE INDEPENDENT mentis proposing to change the ejido land tenancy INDIAN PEOPLES' system. Can you explain a little about that? MR: Following the Mexican Revolution and the FR..ONT. Constitution of 1917, the government began to distribute land. Three kinds ofland tenancy were established: communal land, which belonged to Indigenous communities, private land, and the ejido system. Ejidos were small parcels of land which, by law, could not be sold. In the 1940's and 50's, credit programs for 24 agriculture were developed, but along with these programs came the pressure to increase production and to use technologies which were not part of our traditions, such as the use of chemical fertilizers. At the same time, corruption began. The Rural Bank and the Agricultural Security Bank, which were the government banks that gave credit to Indigenous people in the ejidos or communal land, sent out inspectors. The inspectors offered to report back that the crops had failed completely, and thus that the loans could not be repaid, if the Indians gave them a percentage. So after a while the Indians stopped paying back the loans completely and got used to crop failures. Thus today there is no real production in the rural sector. About three or four years ago, these banks began to fail and last year they collapsed completely, with losses of billions of pesos. The government concluded that the ejido system had never worked, ejidos were not productive, and they should therefore be returned to private property. In order to do this, they changed article 27 of the Constitution, thus allowing all lands to be sold. The logical conclusion of this change is a return to private property and large haciendas, this time owned not only by national capital, but also by transnational capital. This means that there will be foreignpatrones and the Indians will once again end up in slavery . SAIIC: Have they begun to sell the land? MR: Something very important is happening. On the one hand, many communities are still being manipulated by the government, and thus in many places the land is being sold. But most of the communities are reacting instead in a way that is very natural for Indigenous Peoples: they are organizing independently to defend their lands. Some communities in remote regions have never even heard of Article 27, yet they have already have their own declarations. They just heard that their lands are in danger. They have held general assemblies, passed motions, and said that whoever wants to sell his land can leave. So a few people SAIIC Newsletter J �I leave, and the land stays in the community. So, in many areas, this law just will not work. Some areas are very well organized, whether affiliated with us or not Whole regions have organized and held meetings of twenty or thirty communities and said that nothing will be sold here, on the contrary; we want to reclaim the private property which exists in this area and restore it as indigenous communal property. SAIIC: It seems then that there is a strong movement where the people want to stay in their communities and live on the land of their ancestors, live in the way that their ancestors did l'AR: In the work that we do, in coordination with other organizations, we always seek to educate people about the importance of the land rights for indigenous peoples. Why must we talk about territory? For us, our territory has always existed. It's just that the governments, the national states, began to divide the territory. They gave us little pieces of land, little ejidos, and of~n rigged land titles do that we would end up fightmg amongst ourselves. They also separated us. Often an indigenous region falls within several different municipalities, and at times within several different states. In our workshops - when we begin speaking about our history and how we have always lived here, how we did not arrive 500 years ago but that they began invading us 500 years ago- the people feel profoundly moved, feel moved with great love for taking care of the Earth and protecting it, regaining the land we have lost, .reviving the forests which have been destroyed. For this reason we are sure that the project of the indigenous movement -indigenous unity, indigenous liberation, the regaining of indigenous territory, self-government and selfdetermination, indigenous administration of natural resources - all this will come to pass. SAIIC : Do you also foresee a strengthening of the indigenous culture, traditions, and knowledge? l'AR: In this respect we speak of our elders. The elders are the best teachers, who know the history of each of the communities. What is happening today? Our elders are speaking of our medicine, and now indigenous medicine, natural medicine is experiencing a very powerful and very interesting resurgence in all indigenous regions. This is so despite the difficulties, for ins~ce the churches, both Catholic and Protestant Alongs1de our medicine, our music, our dance, our way of thinking -indigenous philosophy which emphasizes the relation- Vol 6 Num 4 ship between human beings and the natural world and a senseofcommunity-allofthesearegrowing. Inmany cases, if there are difficulties within an indigenous community for whatever reason, when one begins to speak about indigenous history, indigenous wisdom, a new feeling of solidarity begins to grow, which carries a more communitarian, collective approach with it. It is very impressive to see this happening. For this reason we feel that we are not inventing this project, but rather that we are taking part in a larger project which already exists, anctical so that everyone, especially young people, can begin to get to know one another. SAIIC: How do the Indigenous people of Mexico see this anniverary of the 500 Years in October, and what do you have planned? l\1R: We have always been against the idea of the so-called meeting of two cultures. There was never such a meeting; it was instead a clash. We see that 500 years ago a war for survival began when we were invaded, and that war has not ended. The struggle has not yet ended. Thus, for the last four or five years, we have hadamobilization on the 12th of October, and a Chinanteca woman. Photo Liz Reid march to the main square in Mexico City. But this year there will be a national march led by the indigenous movement, and in coordination with the student, labor, campesino, and other movements. There will be two marches, one coming from the north and one from the south. Indian groups from all over Mexico will join in along the way, and the two marches w~ meet on October 11 in La Villa, in the State of Mexico, not so much because of Guadalupe as in honor of Tonantzin. SAIIC: What is the purpose of the march? What message do you want to carry? This march will be very different from other political marches in that it will be a Sacred March of the Peoples, with indigenous music and ceremonies along the way, with flowers and candles and dances. The march will bring the message of the existence and Continued on page 26 25 �I -from page 25 presence of indigenous people today, and ofour present indigenous project It will not just be a rejection of the quincentennary, but rather a march where we seek to negotiate with the government regarding the concrete demands of the indigenous communities. That is why we are working on obtaining an audience with the President of Mexico for the 12th of October. SAllC: How do the Native people in Mexico see the project of continent-wide networking, for example the Indigenous Continental Coordinating Committe which met in Panama and in New York- how do you see the future of this re-encounter? I believe that it is something which has emerged from the needs of the indigenous communities themselves. That is to say, it did not arise from a group of indigenous people having an interest which lies outside of historical reality. It has emerged because it had to emerge; and if this is so, then we believe that it will have a great future. A true indigenous unity, with a political and philosophical understanding, an understanding of the current situation of the continent and of the world, of the danger facing humanity in the form of the destruction of Nature, of our environment, and of the danger arising from the wars that Western culture continues to create. Indigenous people feel that we have a great responsibility to share the wisdom that has been downtrodden for 500 years. This wisdom is now emerging. We, as responsible human beings whose fate it was to live in this era, are privileged to be able to reclaim this knowledge in order to disseminate it among our indigenous communities, but also among the dominant and racist society, in order to carry a message of humanity that will allow dehumanized humans to become human once more. The great work of the indigenous peoples is to reach the racist, destructive society in order to show them that we are human, that they are human, and that therefore we all deserve respect and mutual help as human beings in this world. The Second National Congress and Continental Encounter of Indigenous Traditional Medicine People took place in Mexico City, at the Palace of Medicine, from August 11 - 15, 1992. There were more than 400 participants, including representatives from the 52 organizations ofindigenous traditional medicine people of Mexico, delegates from indigenous organizations of most Latin-American countries and also from the State of Arizona, USA; as well as specialists and academics working in the area of traditional medicine. The meeting had three sessions: Speeches by Traditional Medicine People Session; the Academic Session and the Plenary Session of Conclusions and Proposals. The concurrent workshops included themes such as "Traditional Medicine and Systems of Health Care", "Organizing Strategies for Indigenous Medicine People", "Traditional Medicine and the Legal System", "Honoring and Defending Indigenous Medicine and Medicine People", "Long and Short term Programs within each Country," and " Cooperation between Doctors and Indigenous Medicine". At the site of the conference were exhibitions of medicinal herbs and pharmaceuticals prepared by traditional medicine men of the different delegations. There was also an exposition of Mexican traditional medicine entitled "Past, Present, and Future of Traditional Medicine", where ritual objects and video-tapes of ceremonies were displayed. Through the use of computers, visitors could access information about the main illnesses affecting indigenous populations. The Congress arrived at many important conclusions and recommendations aimed at governments, international organizations, universities and the indigenous organizations. A book is forthcoming which will contain the bulk of the proceedings and outcomes of this Encounter. For more information, please contact: Lie. Carlos Zolla Luque o Bioi. Arturo Argueta Villamar lnstituto Nacional lndigenista, Subdireccion de Salud y Bienestar Social AV. Revolucion 1279, Col. Tiacopac 01040 MEXICO, DF Tel: 651-4908 Fax: 593-2875 26 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, 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 Mexico Today: Time to Take Control of Our Land, an Interview with Margarito Ruiz (Mexico) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Mexico Today: Time to Take Control of Our Land, an Interview with Margarito Ruiz (Mexico) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (24-26).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/692a4f605396056cc68ddc41eee61601 9b33a690af07333944bdd39e8c9882be 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 (26).pdf PDF Text Text I -from page 25 presence of indigenous people today, and ofour present indigenous project It will not just be a rejection of the quincentennary, but rather a march where we seek to negotiate with the government regarding the concrete demands of the indigenous communities. That is why we are working on obtaining an audience with the President of Mexico for the 12th of October. SAllC: How do the Native people in Mexico see the project of continent-wide networking, for example the Indigenous Continental Coordinating Committe which met in Panama and in New York- how do you see the future of this re-encounter? I believe that it is something which has emerged from the needs of the indigenous communities themselves. That is to say, it did not arise from a group of indigenous people having an interest which lies outside of historical reality. It has emerged because it had to emerge; and if this is so, then we believe that it will have a great future. A true indigenous unity, with a political and philosophical understanding, an understanding of the current situation of the continent and of the world, of the danger facing humanity in the form of the destruction of Nature, of our environment, and of the danger arising from the wars that Western culture continues to create. Indigenous people feel that we have a great responsibility to share the wisdom that has been downtrodden for 500 years. This wisdom is now emerging. We, as responsible human beings whose fate it was to live in this era, are privileged to be able to reclaim this knowledge in order to disseminate it among our indigenous communities, but also among the dominant and racist society, in order to carry a message of humanity that will allow dehumanized humans to become human once more. The great work of the indigenous peoples is to reach the racist, destructive society in order to show them that we are human, that they are human, and that therefore we all deserve respect and mutual help as human beings in this world. The Second National Congress and Continental Encounter of Indigenous Traditional Medicine People took place in Mexico City, at the Palace of Medicine, from August 11 - 15, 1992. There were more than 400 participants, including representatives from the 52 organizations ofindigenous traditional medicine people of Mexico, delegates from indigenous organizations of most Latin-American countries and also from the State of Arizona, USA; as well as specialists and academics working in the area of traditional medicine. The meeting had three sessions: Speeches by Traditional Medicine People Session; the Academic Session and the Plenary Session of Conclusions and Proposals. The concurrent workshops included themes such as "Traditional Medicine and Systems of Health Care", "Organizing Strategies for Indigenous Medicine People", "Traditional Medicine and the Legal System", "Honoring and Defending Indigenous Medicine and Medicine People", "Long and Short term Programs within each Country," and " Cooperation between Doctors and Indigenous Medicine". At the site of the conference were exhibitions of medicinal herbs and pharmaceuticals prepared by traditional medicine men of the different delegations. There was also an exposition of Mexican traditional medicine entitled "Past, Present, and Future of Traditional Medicine", where ritual objects and video-tapes of ceremonies were displayed. Through the use of computers, visitors could access information about the main illnesses affecting indigenous populations. The Congress arrived at many important conclusions and recommendations aimed at governments, international organizations, universities and the indigenous organizations. A book is forthcoming which will contain the bulk of the proceedings and outcomes of this Encounter. For more information, please contact: Lie. Carlos Zolla Luque o Bioi. Arturo Argueta Villamar lnstituto Nacional lndigenista, Subdireccion de Salud y Bienestar Social AV. Revolucion 1279, Col. Tiacopac 01040 MEXICO, DF Tel: 651-4908 Fax: 593-2875 26 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, 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 Congress of Indigenous Traditional Medicine (Mexico) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Congress of Indigenous Traditional Medicine (Mexico) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (26).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/13aafff1d465756cc71086943403c329 09d30cefac7b01aa69ce62a72d0c36de 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 (27).pdf PDF Text Text I Three Maya women from Chiapas, Mexico. Photo Liz Reid Thirty three representatives of all the countries of the Americas, with the exception ofArgentina, Ecuador, Paraguay, Uruguay, Honduras,andNicaragua, attended a three-day First International Meeting of the Indian Press in Mexico City from April28-30, 1992 with the purpose of evaluating the situation of autonomous Indigenous presses and their current networking. Carlos Briceno, of "Desenmascaremos el 92" (Let's unmask 1992) from Madrid, Spain, and Pierre Marande ofSami Radio, Sweden participated in the three day event as well. Messages of support were received by the organizers, Genaro Bautista, Natividad Gutierrez, Zobeyda Quinones and Otilio Atanasio, board members of E1NIAS, an Indian publication based in Mexico City. The main resolutions emphasize the need to constitute an active networking amongst indigenous peoples of the Americas, the Sami people, and all indigenous communication organizations who respect and promote the autonomy and self-determination of Indigenous peoples of the Abya Yala Continent. In an interview with SAIIC, Genaro Bautista, said: 'The meeting was a success. Although some delegates could not arrive on time, most of them let us know they were supportive of the Indigenous information networking. They saw it as a reality which will be maintained alive because of the interest of the Indigenous peoples". Natividad Gutierrez, a very active member of the E1NIAS team shared her opinion with SAIIC stressing that 'The Continental communication of Indigenous 6 Num 4 peoples is a need that can no longer wait, Indigenous peoples have to share experiences, and be supportive of our presses in order to disseminate important information". After the three days of discussions it was that the members would maintain contact together with CONIC, the Continentallndlige99~1s<:::o ordinating Commission, of which was informed in detail. All delegates, I!S····PQt~ntia,I journalists, will act as responsible cmrespi:jJ~d~·tli;<;Ji.r their own countries, and will distribute the ififc)rffill).i!;IQ \\ to all participating members and other u~.,.~5"•""'"" network. In the U.S., SAIIC will continue to play nicator role, and will channel membership to this Continental indigenous press organization. The presence of major Indigenous newspapers, magazines and journals was missed, and delegates wished to have had the chance to meet representatives ofla Taller de Historia Oral Andina (Aymara, Bolivia), The Lakota Times (USA), Yuwitaya Lakota, The Tonantzin Land Institute (New Mexico, USA), Gary S. Trujillo, of the NativeNet email system, and other established Indigenous press and journalists. For further information contact ETNlAS, Madero 67-611, Centro, Mexico, DF. 06000. See declaration on the following page. 27 � 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 The First International Meeting of the Indian Press (Mexico) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title The First International Meeting of the Indian Press (Mexico) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (27).pdf Attachment URL [No URL] http://saiic.nativeweb.org/ayn/files/original/93b2886c83d2d909ad6b5118dcdc5c4e 2faa36c7e8f6848715bc896f11703fcb 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 (28).pdf PDF Text Text I Indigenous journalists and communicators of the Americas (ABY A YALA) and Sami Land (Sweden. Norway, Finland and ex-USSR), attending the FIRST INTERNATIONAL ENCOUNTER OF THE 5. Also, we reject the use of funds allocated for these kind of festivities because it only serves to justify indigenist and neocolonial policies of governments throughout the Americas, and it does not help INDIAN PRESS, in Mexico City from April 28 to the 30th, 1992, to concretely solve the structural problems which the Indigenous declare the following: peoples and other impoverished sectors of these societies in this After having evaluated the role of the press, in general, and in Continent live under. regard to our problems as Indigenous peoples; after analyzing, com- 6. We manifest our strong protest to the Mexican Government for menting and proposing informative criteria of our news and information broadcasting, and transmission among indigenous journalists and presenting obstacles in the issuing of visas in favor of Indigenous press delegates attending this Hrst Continental Meeting of the Indigenous communicators; after critically analyzing the effects the European invasion caused on the Indigenous peoples of the Continent, and what Press. This problem was carried on by Mexican consulates and embas- the "Celebration" of the Quincentennial means to the Indigenous peoples', and considering the rise and development of our own means of Indigenous communication as the first step to recuperate and strengthen our identities so weakened South America; as well as by the lack of confidence of immigration officials in Mexico City in accepting the legitimate origin of legal identity of Indigenous delegates. Because of all these, by nation-states policies of integration and or extermination, and because of the consumer ideology of the cultural monopolies sies in the American Continent, particularly consulates in Central and WE DEMAND WE DECLARE: 1. That all means of communication provide space to the free expression of the Indian press, because it is the legitimate voice of the 1. That we do not agree with the image of Indigenous peoples Indigenous peoples. These spaces will be coordinated by presented by non-Indigenous means of communication. Usually, this Indigenous journalists and Indigenous communicators who be- image does not correspond to Indigenous daily life because, such long to indigenous journals. 2. Equal treatment to Indigenous and non-Indigenous journalists images, are produced by non-Indigenous communicators who ignore specific problems that our peoples face, as well as distort our own image due to ethnocentrist visions which misinterpret the way different Indigenous communities of the Continent think and behave. These centralist attitudes and the lack of adequate information reinforce the stereotyping which the media present to the society in general, in relation to the life and history of our Indigenous peoples. 2. That the Indigenous press is the legitimate instrument of our peoples and thatit will transform the distorted images of contemporary indigenous cultures. 3. That the Indigenous press will be the means by which to openly inform, without commitment to governmental and private interests, about the plunder, injustices, and trampling experienced by the Indigenous peoples of the Continent. Also, through this Indigenous press, Indigenousvoices can alert the concerned international community about the irreversible damage caused by transnational companies on current ecosystems within our territories; as well as individual and collective human rights violations of Indigenous peoples. 4. That we reject the festive nature of the so-called Celebration of the Discovery of America, or "Encounter of Two Worlds", because, other than remembering the massacres of our ancestors, it presupposes the reaff'mnation of economic, political, social and cultural dependent links of Indigenous peoples to national societies in general, and in relation to the hegemony of economically and militarily powerful countries. 28 during the development of their professional tasks. 3. Freedom of movement of Indigenous journalists and communicators throughout the countries of the Americas and the World during the development of their informative tasks. 4. Respect for the physical integrity of Indigenous journalists and communicators throughout the different countries of the Continent Mexico City, April30, 1992 Among the participants were publication coordinators of the following newspapers, journals: AIDESEP(Peru) COOPA (Costa Rica) CHIRAPAQ (Peru) SANS RESERVE,Communications Autochtones (Montreal, Canada) GRUMIN-Grupo-Mulher (Brazil) SAIIC (Oakland, California, USA) OYENDU-CIDOB (Bolivia) Nuestra Palabra, Instituto Nacional Indigenista (non-Indian), (Iztapalapa, Mx) SIGU (Kuna, Panama) Unidad Indigena, ONIC (Colombia) El Tequio- Mixteco (Fresno, California, USA) CO'ILA (Canoga Park, CA, USA) TV-Canal "6 de Julio" (Mexico) BINIGULAZAA (Oaxaca, Mex) ETNIAS (Mexico) SEJECTO, La VrYL del Indio (Costa Rica) AUKIN VOZ MAPUCHE (CHILE) M.A.Y.A.S. (Guatemala) Cultura Huichol (Mexico) EJ Financiero, Sistema Nacional de Informacion Indigena (Mexico) Consejo Nacional de la Cultura Maya (Mexico) Sami Radio (Sweden) Casa de la Unidad del Pueblo (Mexico) Rutjozil (Guatemala) INFORCOOPA (COSTA RICA) Visitor: Elisa Avendano, AD-MAPU (Chile) SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 6, 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 The Mexico Declaration (Mexico) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title The Mexico Declaration (Mexico) Item Type Newspaper Article Attachment Title Vol. 6, no. 4 (28).pdf Attachment URL [No URL]