11 12 1190 http://saiic.nativeweb.org/ayn/files/original/2bcaa84a4046836ae5424735a1ca7aec.pdf f3358106f2b8abc0d5582f606420ac85 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (5-6).pdf PDF Text Text as the Unification Church [Moonies], which has over 150,000 followers. "The people who belong to these churches no longer relate to the rest of the community people. They do not participate in traditional events and will not participate in community organizations. The social base is being divided. "Under President Roldos, the Summer Institute of Linguistics was expelled from Ecuador, but the current government has been doing everything possible to bring them back. These sects do much work on the government's agenda in terms of providing basic education and controlling the level of Indian community unity and organizing. "There have been three pillars of colonial rule: the state, the military, and the Catholic church. The Catholic church has maintained that position, a power position. There has been a spiritual gap and a lack of direct attention. So in some instances, the evangelical churches have responded to some of the direct needs of Indian communities." SIL Divides Indian Communities In eX ICO Floriberto Diaz Gomez of the Assembly of Mixe Authorities in the state of Oaxaca, Mexico, recently described to SAIIC the activities of SIL in his community. "The Summer Institute of Linguistics came into the Mixe region in 1936 during the Cirdenas era. They came first to work as linguists. When we were little kids, we were very frightened of the gringos because our parents told us that they ate people. Our families tried to protect us any way they could. The Institute introduced a different religion and their consciousness began to intrude into the communities. They sent Mixe to study at Mitla, which was their training center. After a while it was even Mixe who were pushing their religious belief while doing linguistic work. "They have made bible translations, but they haven't made their linguistic work useful to the people. Even though they have been working here since the 30's, Mixe people still don't read and write in Mixe. If they really had an interest in teaching us to read and write our language, there would have been two or three generations reading and writing by now. 'We consider that religion is something Attempts by outsiders to impose religious beliefs on Indians has a long history, as shown in this Indian painting from the first years after the Spanish conquest of Mexico. A Spaniard with a sword fights one Indian while a priest baptizes a child. Vol. 3, No.3. Summer, 1987 PageS �that should unite us, not separate us. Their work in the end divides our communities. They always try to provoke problems in the communities. Each one with their interpretation that people shouldn't eat meat, or participate in community celebrations, or that children shouldn't go to school to get this kind of education or that kind of education, or that we shouldn't participate in community work. They present the communal life as oppressive. Tequio [community work] is free labor. They say no one should work for free, so we should not participate in tequio. But we say we should in this case, because the work is for the community as a whole. This is a collision between a collective approach that is the basis of our communities and an individual approach." Rebirth Of Mayan Spirituality Last year, for the first time in decades, hundreds of Mayan Indians gathered in the mountains of Guatemala to celebrate the Mayan New Year. In sacred places priests called daykeepers offered tallow candles and marigolds, burned incense and spices, and gave thanks for the dawn, for the earth, and for the ancestors. "There are about 3,000 young daykeepers now," explained one of them. "Because in these last years we have been paralyzed by so much fear and repression, we started looking for something real that belongs to us, that's part of the earth, and that we haven't found in other religions." Since 1979, countless numbers of Indians have disappeared and have been killed in Guatemala and many Indian villages have been destroyed. Two hundred thousand Guatemalans are living in exile and over one million are displaced within the country. Becoming a daykeeper involves training with an elder for several years to learn the traditions of Popul Vuh, the ancient Maya scripture. Daykeepers learn the intricate Mayan calendar and how to interpret illnesses, omens, dreams, and other messages. Daykeepers are sought out by other Indians for their counsel, and they fast and conduct pilgrimages in the mountains to pray for members of the community. Their work is to bring what is dark into "white clarity," just as the gods of Popul Vuh first brought the world itself to life. >~ "It is very hard for prisoners to keep up with most of what is going on 'back in the world.' You can watch television and see things on the news, but that is usually not the TRU1H, and very often iUs only part of the whole story that is told to give people an incorrect impression of what is really going on. The facts and information that you shared with us are very important. Without this knowledge that you brought to us, that you shared with us, we would remain very ignorant about the >things that are happening to our brothers down south, to you and to your people." ~David Leavitte, Page6 Native Spiritual Circle, Folsom State Prison, in a letter to SAIIC. Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource SIL Divides Indian Communities In Mexico Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title SIL Divides Indian Communities In Mexico Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (5-6).pdf Issue 3 Language English Pages 5-6 Publication Title SAIIC Newsletter Volume 3 Abstract Note Floriberto Diaz Gomez of the Assembly of Mixe Authorities in Mexico describes the work of the SIL in his community. He explains that the initial work of the SIL was linguistic. However, as time went on, Diaz Gomez points out that the work of the SIL started to divide Indian communities, instead of unifying them. Floriento Diaz Gomez Mexico Mixe SIL Summer Institute of Linguistics http://saiic.nativeweb.org/ayn/files/original/12db2ff9e061d61e59c08c0a11d35df1.pdf bef542bd3da554ebd00abe8faed22523 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (6).pdf PDF Text Text that should unite us, not separate us. Their work in the end divides our communities. They always try to provoke problems in the communities. Each one with their interpretation that people shouldn't eat meat, or participate in community celebrations, or that children shouldn't go to school to get this kind of education or that kind of education, or that we shouldn't participate in community work. They present the communal life as oppressive. Tequio [community work] is free labor. They say no one should work for free, so we should not participate in tequio. But we say we should in this case, because the work is for the community as a whole. This is a collision between a collective approach that is the basis of our communities and an individual approach." Rebirth Of Mayan Spirituality Last year, for the first time in decades, hundreds of Mayan Indians gathered in the mountains of Guatemala to celebrate the Mayan New Year. In sacred places priests called daykeepers offered tallow candles and marigolds, burned incense and spices, and gave thanks for the dawn, for the earth, and for the ancestors. "There are about 3,000 young daykeepers now," explained one of them. "Because in these last years we have been paralyzed by so much fear and repression, we started looking for something real that belongs to us, that's part of the earth, and that we haven't found in other religions." Since 1979, countless numbers of Indians have disappeared and have been killed in Guatemala and many Indian villages have been destroyed. Two hundred thousand Guatemalans are living in exile and over one million are displaced within the country. Becoming a daykeeper involves training with an elder for several years to learn the traditions of Popul Vuh, the ancient Maya scripture. Daykeepers learn the intricate Mayan calendar and how to interpret illnesses, omens, dreams, and other messages. Daykeepers are sought out by other Indians for their counsel, and they fast and conduct pilgrimages in the mountains to pray for members of the community. Their work is to bring what is dark into "white clarity," just as the gods of Popul Vuh first brought the world itself to life. >~ "It is very hard for prisoners to keep up with most of what is going on 'back in the world.' You can watch television and see things on the news, but that is usually not the TRU1H, and very often iUs only part of the whole story that is told to give people an incorrect impression of what is really going on. The facts and information that you shared with us are very important. Without this knowledge that you brought to us, that you shared with us, we would remain very ignorant about the >things that are happening to our brothers down south, to you and to your people." ~David Leavitte, Page6 Native Spiritual Circle, Folsom State Prison, in a letter to SAIIC. Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Rebirth Of Mayan Spirituality Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Rebirth Of Mayan Spirituality Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (6).pdf Issue 3 Language English Publication Title SAIIC Newsletter Volume 3 Pages 6 Abstract Note In 1986, for the first time in decades, hundreds of Mayan Indians gathered in the Guatemalan mountains to celebrate the Mayan New Year. There has been a re-awakening to Mayan spiritual traditions because they see it as something that is theirs, that no one can take away. daykeepers Guatemala Mayan Indians Mayan New Year Mayan Spirituality http://saiic.nativeweb.org/ayn/files/original/cc9950192d2e2a0c81d50f82ee974290.pdf eabfbc22b1fd715a834db1284af2abfc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (7).pdf PDF Text Text CHILE apuches Present Views to Pope 'We, the Mapuches, want to make our own present and future history. We do not want to fight or to be fought. We want understanding, and along with it peace, justice, liberty and adequate lands for development in our own style, culture, and capacity." These words are part of a letter presented to Pope John Paul II at Pampa Ganaderos during his recent visit to Chile. The letter also says that, "Five hundred and fifty years ago, our people lived on this land which nourished us both physically and spiritually. We were defeated militarily and placed on small reservations where the land is poor. Because of this we have had to change certain aspects of our culture and our social and economic systems. Forms and styles have changed with time, but our situation as a segregated ethnic minority has been constant and becomes more intense. "Pefii [Brother] John Paul, we are not even considered a people. The laws and the constitution of the Republic of Chile do not recognize our existence." The letter explains that although the Mapuche are a people, "legally we do not exist in this society." 'We, the Mapuches, want you to know that we are a very religious people, that we have deep faith. Our god Ngenechen Kimnei knows this. We trust that you understand and support us, but we need you to listen to our cry and pray to your god, Jesus Christ, to intervene before those who do not want to listen to our problems." The Mapuche want "respect . for our traditions. We want to continue celebrating our religious ceremonies, our Nguillatunes, and speaking our language, Mapuduglin. Through it, we transmit to our children our values, habits, and customs. To not speak . our language would be like not breathing, not living." In Pampa Ganaderos, where the Pope made a public appearance and mingled with people of the .Temuco area, a large rehue (Mapuche altar) was built. The Mapu~hes who carved it and the machi (spiritual leader) who blessed it hope that it will later be put in a central location in Temuco to remind everyone of the Pope's encounter with Mapuche people. In another letter to Pope John Paul II, the Mapuche organization Nehuen Mapu asks support in their struggle for restoration of Mapuche land, recognition of the land titles granted by Spain centuries ago, programs of bilingual education and technical assistance, loans for agricultural development, and political autonomy. Mapuches Occupy In A farm of 380 hectares was occupied by two Mapuche communities comprising 160 people in Puren on April 5, 1987. The Mapuches said that the act is "part of a movement which intends to recover the land that legitimately belongs to us because it belonged to our ancestors. Our current conditions force us to find a way to survive." The farm was occupied by members of the Loncoyan Grande and Pichihueico communities, who say they are heirs.of Cacique Jose Manuel Catrileo Inal1 who had legal authority over the land. Members of the Mapuche organization AD-Mapu, who helped organize the takeover, said, 'We offer our support and $Olidarity as we feel this is a just struggle to recover land legitimately theirs and necessary for their survival.ff AD-Mapu also noted that the presence of elders, children, and animals of the communities demonstrates how desperate their situation is and how inadequately the national economy serves their needs. Vol. 3, No.3. Summer, 1987 uren Page7 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Mapuches Present Views to Pope (Chile) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Mapuches Present Views to Pope (Chile) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (7).pdf Issue 3 Language English Pages 7 Publication Title SAIIC Newsletter Volume 3 Abstract Note This article features a letter written by the Mapuche Indians to Pope John Paul II presenting their views. Chile Mapuche Pope John Paul II http://saiic.nativeweb.org/ayn/files/original/6f579246ad831d31d5c1a2749b75731a.pdf fbcc4d94e5f136b323280fb779550816 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (7-8).pdf PDF Text Text CHILE apuches Present Views to Pope 'We, the Mapuches, want to make our own present and future history. We do not want to fight or to be fought. We want understanding, and along with it peace, justice, liberty and adequate lands for development in our own style, culture, and capacity." These words are part of a letter presented to Pope John Paul II at Pampa Ganaderos during his recent visit to Chile. The letter also says that, "Five hundred and fifty years ago, our people lived on this land which nourished us both physically and spiritually. We were defeated militarily and placed on small reservations where the land is poor. Because of this we have had to change certain aspects of our culture and our social and economic systems. Forms and styles have changed with time, but our situation as a segregated ethnic minority has been constant and becomes more intense. "Pefii [Brother] John Paul, we are not even considered a people. The laws and the constitution of the Republic of Chile do not recognize our existence." The letter explains that although the Mapuche are a people, "legally we do not exist in this society." 'We, the Mapuches, want you to know that we are a very religious people, that we have deep faith. Our god Ngenechen Kimnei knows this. We trust that you understand and support us, but we need you to listen to our cry and pray to your god, Jesus Christ, to intervene before those who do not want to listen to our problems." The Mapuche want "respect . for our traditions. We want to continue celebrating our religious ceremonies, our Nguillatunes, and speaking our language, Mapuduglin. Through it, we transmit to our children our values, habits, and customs. To not speak . our language would be like not breathing, not living." In Pampa Ganaderos, where the Pope made a public appearance and mingled with people of the .Temuco area, a large rehue (Mapuche altar) was built. The Mapu~hes who carved it and the machi (spiritual leader) who blessed it hope that it will later be put in a central location in Temuco to remind everyone of the Pope's encounter with Mapuche people. In another letter to Pope John Paul II, the Mapuche organization Nehuen Mapu asks support in their struggle for restoration of Mapuche land, recognition of the land titles granted by Spain centuries ago, programs of bilingual education and technical assistance, loans for agricultural development, and political autonomy. Mapuches Occupy In A farm of 380 hectares was occupied by two Mapuche communities comprising 160 people in Puren on April 5, 1987. The Mapuches said that the act is "part of a movement which intends to recover the land that legitimately belongs to us because it belonged to our ancestors. Our current conditions force us to find a way to survive." The farm was occupied by members of the Loncoyan Grande and Pichihueico communities, who say they are heirs.of Cacique Jose Manuel Catrileo Inal1 who had legal authority over the land. Members of the Mapuche organization AD-Mapu, who helped organize the takeover, said, 'We offer our support and $Olidarity as we feel this is a just struggle to recover land legitimately theirs and necessary for their survival.ff AD-Mapu also noted that the presence of elders, children, and animals of the communities demonstrates how desperate their situation is and how inadequately the national economy serves their needs. Vol. 3, No.3. Summer, 1987 uren Page7 �The Mapuches were removed on the evening of April 8 by Arigol police led by the governor of Malleco province. The removal was not as violent as the previous year, when some of the same people occupied the farm and four Mapuches received gunshot wounds. Other events involving AD-Mapu include the convening of its Fifth Assembly April13-16 in the headquarters of the Catholic bishop of Temuco. In Santiago, the capital, AD-Mapu recently held a press conference at the office of the Chilean Commission for Human Rights to denounce a summons issued by the Ministry of the Interior as '"unjust and immoral political persecution." "While there is one Mapuche left in Chile, he will defend his people so as to fulfill the ideals of justice and liberty." -Antupillan, in 1641 BRAZIL Struggle For Indian Rights In New Constitution The Union of Indian Nations (UNI) is facing a critical period as Brazil's new constitution is being written without the participation of official Indian representatives. UNI and many national and international groups are watching the process closely and pressuring the constitutional assembly to guarantee Indian rights and protect Indian land. Ailton Krenak, national coordinator of UNI, writes to SAIIC: "It is criminal what they are doing to contain the Indian population now at the end of the 20th century, especially regarding our territorial rights and the use of our resources. "The project Calha Norte, a project of the National Security Council, provides for the military occupation of the Amazon, especially in the areas of the Solimoes, Negro, and Bravo rivers. This implies the establishment of military bases and the presence of civilian workers throughout 6,000,000 square kilometers of our land. It's 40 per cent of all Indian territory and "It is very important for us to know that your organization exists there in the United States and that you make information available and encourage exchanges among Indian people of South and North America. It's very important to expand the knowledge and understanding of our peoples. Please keep us informed of the ways we can help with these goals." -Domingos Verissimo (Terena), UNI leader, in a letter to SAIIC. Page8 Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Mapuches Occupy A Farm In Puren (Chile) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Mapuches Occupy A Farm In Puren (Chile) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (7-8).pdf Issue 3 Language English Pages 7-8 Publication Title SAIIC Newsletter Volume 3 Abstract Note Two Mapuche communities occupied approximately 940 acres in Puren. This land was ancestral and the groups, the Loncoyan Grande and the Pichihueico, felt that they were entitled to the land. These groups were non-violently removed by the police at the behest of the governor. 1987 Chile Loncoyan Grande Mapuche Pichihueico Puren http://saiic.nativeweb.org/ayn/files/original/eed2cfc1e96167111a901bb8c5bebe9d.pdf 179589ad1af6140282cb4c05db2098d3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (8-9).pdf PDF Text Text The Mapuches were removed on the evening of April 8 by Arigol police led by the governor of Malleco province. The removal was not as violent as the previous year, when some of the same people occupied the farm and four Mapuches received gunshot wounds. Other events involving AD-Mapu include the convening of its Fifth Assembly April13-16 in the headquarters of the Catholic bishop of Temuco. In Santiago, the capital, AD-Mapu recently held a press conference at the office of the Chilean Commission for Human Rights to denounce a summons issued by the Ministry of the Interior as '"unjust and immoral political persecution." "While there is one Mapuche left in Chile, he will defend his people so as to fulfill the ideals of justice and liberty." -Antupillan, in 1641 BRAZIL Struggle For Indian Rights In New Constitution The Union of Indian Nations (UNI) is facing a critical period as Brazil's new constitution is being written without the participation of official Indian representatives. UNI and many national and international groups are watching the process closely and pressuring the constitutional assembly to guarantee Indian rights and protect Indian land. Ailton Krenak, national coordinator of UNI, writes to SAIIC: "It is criminal what they are doing to contain the Indian population now at the end of the 20th century, especially regarding our territorial rights and the use of our resources. "The project Calha Norte, a project of the National Security Council, provides for the military occupation of the Amazon, especially in the areas of the Solimoes, Negro, and Bravo rivers. This implies the establishment of military bases and the presence of civilian workers throughout 6,000,000 square kilometers of our land. It's 40 per cent of all Indian territory and "It is very important for us to know that your organization exists there in the United States and that you make information available and encourage exchanges among Indian people of South and North America. It's very important to expand the knowledge and understanding of our peoples. Please keep us informed of the ways we can help with these goals." -Domingos Verissimo (Terena), UNI leader, in a letter to SAIIC. Page8 Vol. 3, No.3. Summer, 1987 �home to 60 per cent of Indian people in Brazil." The plan, based on a North American model, allows 100 square kilometers for each Indian family, "as if we were like a white family-father, mother, and child-instead of Indian communities. This can only force Indians to integrate into non-Indian society, establishing such a degree of dependence that we will no longer be able to live without whites." Such forced integration is consistent with long-standing policies of the Brazilian government. Indians are forced to participate in political life, such as the writing of the new constitution, on the same terms as the non-Indian majority, whose vastness overpowers Indian voices. FUNAI, Brazil's bureau of Indian affairs, attempts to exercise authority over every aspect of Indian lives. FUN AI is attached to the Ministry of the Interior, which is also responsible for economic development, which often works contrary to Indian interests. FUNAI has issued illegal permits for mineral exploration in Indian territory as well as neglected its responsibility to define the boundaries of Indian land so it can be protected from outside encroachment. UNI, which includes 120 of the 170 Indian nations in Brazil, has heightened its activities on behalf of Indian rights as the new constitution is written. On March 31, UNI met with CIMI (the Indian Missionary Council of the Catholic Church), the Pro-Indian Commission, the Ecumenical Documentation and Information Center, the Brazilian Association of Anthropologists and the National Institute for Social and Cultural Studies in Brasilia to elaborate a unified proposal regarding Indian rights in Brazil. The proposal demands the demarcation of all Indian land to secure the survival of Indian tradition~ and languages. It has been presented to the Subcommission for Blacks, Indians, Disabled People and Minorities of the constitutional convention. During an international telephone conference call on June 11, Ailton Krenak also said, "In Brazil today there is a generalized concern regarding land distribution, and the Indian situation must be put in this context. The rubber tappers of the Amazon region as well as hundreds of thousands of landless peasants throughout the country are also discriminated against." Ailton also said that, "Indians have advanced in this struggle due to increased public awareness and support from national and international non-governmental organizations." In addition to Ailton, the telephone conference call included Jose Carlos Saboia, member of the Brazilian national legislature; Dr. Julio Gaiger, a lawyer from CIMI; David Maybury-Lewis, president of Cultural Survival; Richard Smith of Oxfam America; Steve Shwartzman of the Environmental Defense Fund; and Maria Sousa and Nilo Cayuqueo of SAIIC. "It is important," said Saboia, "that national and international organizations work together to mobilize the media and make the Indian struggle in Brazil known. Public support is fundamental to success in defending the rights of Indian people at the national constitutional assembly." Letters of support for the UNI position should be sent to Deputado Ivo Lech; Presidente da Subcomissao dos Negros, Popula<;oes Indigenas, Pessoas Deficientes e Minorias; Camara dos Deputados; 70.160 Brasilia, DF Brasil. Yanomami Land Claims Not Yet Recognized An article in the Winter, 1987, issue of the SAIIC Newsletter mistakenly stated that the president of Brazil had granted official recognition to Yanomami land claims in the Amazon Vol. 3, No.3. Summer, 1987 near Brazil's border with Venezuela. In fact, the president only announced his intention to grant such recognition, which may conflict with military plans for the area. Page 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. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Struggle For Indian Rights In New Constitution (Brazil) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Struggle For Indian Rights In New Constitution (Brazil) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (8-9).pdf Issue 3 Language English Pages 8-9 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/561d6f78b20ca34f5bf971e5c28f2adc.pdf f8a9764bb7fc997148e82688bfc4bcb1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (9).pdf PDF Text Text home to 60 per cent of Indian people in Brazil." The plan, based on a North American model, allows 100 square kilometers for each Indian family, "as if we were like a white family-father, mother, and child-instead of Indian communities. This can only force Indians to integrate into non-Indian society, establishing such a degree of dependence that we will no longer be able to live without whites." Such forced integration is consistent with long-standing policies of the Brazilian government. Indians are forced to participate in political life, such as the writing of the new constitution, on the same terms as the non-Indian majority, whose vastness overpowers Indian voices. FUNAI, Brazil's bureau of Indian affairs, attempts to exercise authority over every aspect of Indian lives. FUN AI is attached to the Ministry of the Interior, which is also responsible for economic development, which often works contrary to Indian interests. FUNAI has issued illegal permits for mineral exploration in Indian territory as well as neglected its responsibility to define the boundaries of Indian land so it can be protected from outside encroachment. UNI, which includes 120 of the 170 Indian nations in Brazil, has heightened its activities on behalf of Indian rights as the new constitution is written. On March 31, UNI met with CIMI (the Indian Missionary Council of the Catholic Church), the Pro-Indian Commission, the Ecumenical Documentation and Information Center, the Brazilian Association of Anthropologists and the National Institute for Social and Cultural Studies in Brasilia to elaborate a unified proposal regarding Indian rights in Brazil. The proposal demands the demarcation of all Indian land to secure the survival of Indian tradition~ and languages. It has been presented to the Subcommission for Blacks, Indians, Disabled People and Minorities of the constitutional convention. During an international telephone conference call on June 11, Ailton Krenak also said, "In Brazil today there is a generalized concern regarding land distribution, and the Indian situation must be put in this context. The rubber tappers of the Amazon region as well as hundreds of thousands of landless peasants throughout the country are also discriminated against." Ailton also said that, "Indians have advanced in this struggle due to increased public awareness and support from national and international non-governmental organizations." In addition to Ailton, the telephone conference call included Jose Carlos Saboia, member of the Brazilian national legislature; Dr. Julio Gaiger, a lawyer from CIMI; David Maybury-Lewis, president of Cultural Survival; Richard Smith of Oxfam America; Steve Shwartzman of the Environmental Defense Fund; and Maria Sousa and Nilo Cayuqueo of SAIIC. "It is important," said Saboia, "that national and international organizations work together to mobilize the media and make the Indian struggle in Brazil known. Public support is fundamental to success in defending the rights of Indian people at the national constitutional assembly." Letters of support for the UNI position should be sent to Deputado Ivo Lech; Presidente da Subcomissao dos Negros, Popula<;oes Indigenas, Pessoas Deficientes e Minorias; Camara dos Deputados; 70.160 Brasilia, DF Brasil. Yanomami Land Claims Not Yet Recognized An article in the Winter, 1987, issue of the SAIIC Newsletter mistakenly stated that the president of Brazil had granted official recognition to Yanomami land claims in the Amazon Vol. 3, No.3. Summer, 1987 near Brazil's border with Venezuela. In fact, the president only announced his intention to grant such recognition, which may conflict with military plans for the area. Page 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. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yanomami Land Claims Not yet Recognized (Brazil) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Yanomami Land Claims Not yet Recognized (Brazil) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (9).pdf Issue 3 Language English Pages 9 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/d66a10a6bf57f8e1fca71d044bf88e1b.pdf b6f397c9e19514ad7089eb250d063d3c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (10).pdf PDF Text Text PERU Women's Voices "You must understand that, in the countryside, things are really different. The campesina is like a slave to her husband. Her life is the kitchen, the animals, the fields. She gets up at 4 a.m. to cook, carry water, make the chicha [fermented com drink] and work on the farm. Even if it's pouring rain she has to cover up with plastic and go out to bring in the sheep. Many nights we don't get in from the fields before 8 or 9 p.m. and then we begin supper for our children." -Marta, 36, married and the mother of 7 children, the only woman leader in the Agrarian Federation of Apurimac in the Andean highlands. 'We've formed our women's committee to defend our interests, because we want to defend our rights. As women, we want to be respected by the men; they should at least let us participate freely in different organizations and also let us be leaders too. Don't you think? ... They tell us ... that we have formed our committee because we want to get out of the kitchen. But that's not true. We want to get things done, like real people, just like the men." -Presentaci6n, who participates in a women's committee in her community. "The most conscious women are the ones who participate and fight with their husbands to try to make them understand. To do this they must be fully aware of the need to participate, that they have the right to do so, that they have to fight it out with their husbands, and make them understand that this situation of exploitation, misery and oppression must be confronted by both of them." -Nelly, 43, mother of 11, general secretary of the women's committee of her shantytown. Quotations and photo from Women in Peru: Voices from a Decade, published in English in 1986 by the Ecumenical Committee in the Andes, 198 Broadway, #302, New York, NY 10038. New Federation Forms In Peruvian Amazon On March 28, leaders and representatives from seven organizations of Indian people met to form the Confederation of Amazon Nations of Peru (Confederaci6n de Nacionalidades Amazonicas del Peru, CONAP). The goals of the new group include "representing our people and addressing our fundamental rights" and acting "in the long struggle against all forms of colonialism." Groups comprising the new organization include the Federation of Yanesha Indian Communities (FECONAYA), Federation of Cocama-Cocamilla (FEDECOCA), Federation of Indian Communities of the Ucayali (FECONAYY), Federation of Campa-Ashaninca Indian Communities (FECONACA), Federation of Indian Communities of Madre de Dios (FENAMAD), Federation of Piro Indian Communities (FECONAYA), and the governing council of the Nomatsiguenga Indian communities. Page 10 Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Women's Voices (Peru) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Women's Voices (Peru) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (10).pdf Issue 3 Language English Pages 10 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/2ef56644621609f40fc3eddce60b478f.pdf b6f397c9e19514ad7089eb250d063d3c Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (10).pdf PDF Text Text PERU Women's Voices "You must understand that, in the countryside, things are really different. The campesina is like a slave to her husband. Her life is the kitchen, the animals, the fields. She gets up at 4 a.m. to cook, carry water, make the chicha [fermented com drink] and work on the farm. Even if it's pouring rain she has to cover up with plastic and go out to bring in the sheep. Many nights we don't get in from the fields before 8 or 9 p.m. and then we begin supper for our children." -Marta, 36, married and the mother of 7 children, the only woman leader in the Agrarian Federation of Apurimac in the Andean highlands. 'We've formed our women's committee to defend our interests, because we want to defend our rights. As women, we want to be respected by the men; they should at least let us participate freely in different organizations and also let us be leaders too. Don't you think? ... They tell us ... that we have formed our committee because we want to get out of the kitchen. But that's not true. We want to get things done, like real people, just like the men." -Presentaci6n, who participates in a women's committee in her community. "The most conscious women are the ones who participate and fight with their husbands to try to make them understand. To do this they must be fully aware of the need to participate, that they have the right to do so, that they have to fight it out with their husbands, and make them understand that this situation of exploitation, misery and oppression must be confronted by both of them." -Nelly, 43, mother of 11, general secretary of the women's committee of her shantytown. Quotations and photo from Women in Peru: Voices from a Decade, published in English in 1986 by the Ecumenical Committee in the Andes, 198 Broadway, #302, New York, NY 10038. New Federation Forms In Peruvian Amazon On March 28, leaders and representatives from seven organizations of Indian people met to form the Confederation of Amazon Nations of Peru (Confederaci6n de Nacionalidades Amazonicas del Peru, CONAP). The goals of the new group include "representing our people and addressing our fundamental rights" and acting "in the long struggle against all forms of colonialism." Groups comprising the new organization include the Federation of Yanesha Indian Communities (FECONAYA), Federation of Cocama-Cocamilla (FEDECOCA), Federation of Indian Communities of the Ucayali (FECONAYY), Federation of Campa-Ashaninca Indian Communities (FECONACA), Federation of Indian Communities of Madre de Dios (FENAMAD), Federation of Piro Indian Communities (FECONAYA), and the governing council of the Nomatsiguenga Indian communities. Page 10 Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource New Federation Forms In Peruvian Amazon (Peru) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title New Federation Forms In Peruvian Amazon (Peru) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (10).pdf Issue 3 Language English Pages 10 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/004279fe34ded00324ffbd742f47ef6c.pdf 16f55805e89e3bf66040de4059fb8aaf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (11).pdf PDF Text Text Vol. 3, No.3. Summer, 1987 Page 11 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Massacre Of Prisoners Documented (Peru) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Massacre Of Prisoners Documented (Peru) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (11).pdf Issue 3 Language English Publication Title SAIIC Newsletter Volume 3 Pages 11 http://saiic.nativeweb.org/ayn/files/original/ce468c8e0416545545f8e7f144bfbe7e.pdf 16f55805e89e3bf66040de4059fb8aaf Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (11).pdf PDF Text Text Vol. 3, No.3. Summer, 1987 Page 11 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indianismo! (Peru) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Indianismo! (Peru) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (11).pdf Issue 3 Language English Pages 11 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/94a1c3fce583d6611b5f3f6a90609058.pdf 6a88222ab71fc33322ce4755505a1dcc Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (12).pdf PDF Text Text ECUADOR Earthquake Disrupts Many Indian Communities On the night of March 5, an earthquake measuring between 6.8 and 7.2 on the Richter scale struck southeastern Ecuador. The epicenter of the earthquake was in the Amazonian province of Napo. The tremors caused mudslides and avalanches which dammed rivers with debris. When rising waters burst through the dams, floods devastated downstream areas. Entire communities disappeared as mudslides swept away houses, livestock, agricultural land, and people. Reports indicate that between 2,000 and 3,500 Indian people are missing and presumed dead from the earthquake and its aftermath. In the mountains the worst damage occurred in the densely populated Indian regions of Imbabura and Pichincha. Although crops and roads remain intact, between 10,000 and 12,000 homes were destroyed, leaving at least 25,000 people homeless. People are now living in improvised shelters made of sticks, plastic sheeting, and cut grass. Immediately after the earthquake, CONAIE, the Confederation of Indian Nations of Ecuador, which includes organizations from both the Amazonian and mountain regions, went into action. Indian leaders from all over Ecuador gathered in Quito to work through CONAIE to assess damage in isolated areas, handle public relations, and formulate proposals for relief and reconstruction. In Amazonia CONAIE is concentrating relief efforts to help Indians rebuild canoes, most of which were lost during the initial flooding, so people will be ready to navigate the rivers when the waters have subsided. In the mountain regions, CONAIE is working with local cooperative work teams called mingas to rebuild destroyed houses. According to Cristobal Naikiai, general secretary of CONFENIAE, the organization of Amazonian Indians which forms part of CONAIE, "virtually none of the aid sent by the United States government is reaching Indian people. The North American and Ecuadoran governments are targeting their efforts at rebuilding roads for oil corporations and African palm plantations, while ignoring the needs of the people in the region. The attitude of the North American army reserve units which are doing relief work is to discredit the Indian confederation, thus causing more confusion and conflict." At the request of CONFENIAE, SAIIC is soliciting funds for earthquake relief which will go directly to Indian communities through CONFENIAE. If you are interested in helping, please contact SAIIC at (415) 452-1235 or by mail. Checks for financial contributions should be made payable to Capp Street Foundation and sent to SAIIC at P.O. Box 7550, Berkeley, CA 94707. Oxfam America and Catholic Relief Services are also raising money in the United States to be sent directly to CONFENIAE in Ecuador. Page 12 Vol. 3, No.3. Summer, 1987 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Earthquake Disrupts Many Indian Communities (Ecuador) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Earthquake Disrupts Many Indian Communities (Ecuador) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (12).pdf Issue 3 Language English Pages 12 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/24b06d659b4e3acf7be8885eca0ee450.pdf a0665366fcb16f92ffc6d276f1754d89 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (13).pdf PDF Text Text COLOMBIA Indian Struggle For Land In Cauca Intensifies The Colombian government has declared the department of Cauca a "zone of national rehabilitation," a term used to designate areas where special measures must be taken as a result of human actions or natural events. In Cauca, the "disaster" that has occurred is increasing social tension caused by the old problem of land. The Cauca is the only department in Colombia where the majority of the population is Indian, but the region has long been controlled politically and economically by a coalition of landlords and a conservative Roman Catholic church. The power elite was shocked in the early 1970's by the creation of the Cauca Regional Indian Council (CRIC), which is among the most successful grassroots political organizations in Colombia in recent years. CRIC has been central to the struggle of Indian people throughout Colombia. It was a key contributor to the creation of the National Indian Organization of Colombia (ONIC) in 1980, which includes 18 regional federations representing 75 per cent of the Indian population of the country. Each organization publishes its own newspaper, and the 10-year-old Unidad Ind{gena, formerly published by CRIC, is now the official publication of ONIC. Unidad Alvaro Ulcue, CRIC's current newspaper, is named in honor of the only Indian to become a priest in Colombia. He was killed two years ago as a result of his participation in the Indian struggle. Although Indian people have been expelled from their land and forced to integrate into non-Indian society for centuries, the formation of regional and national Indian organizations has meant that the "Indian conflict" has been forced onto the government's agenda of major problems. The situation is complicated by the armed struggled being waged between government forces and non-Indian guerrillas. Vol. 3, No.3. Summer, 1987 An editorial in the CRIC newspaper in November, 1986, states that "the guerrilla groups have declared war from Indian territory on the current government." CRIC condemns this development because of its negative social and political consequences for Indian people. Indian organizations reject the militaristic solution which has been proposed by, among others, former president Carlos Lleras Restrepo, who recently called for the organization of patrols by military veterans in the countryside. This would result in the institutionalization of para-military organizations which have been responsible for murder and destruction in the area. Faced by two armies, ONIC adopted a neutral position at its national congress last year, but from an editorial in a fall, 1986, issue of Unidad Alvaro Ulcue, it seems that CRIC is more inclined to support the government initiative as the best way to maintain the autonomy of Indian organizations and to defend Indian land. Page 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. 3, No. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indian Struggle For land In Cauca Intensifies (Colombia) Type The nature or genre of the resource Newspaper 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 Summer 1987 Zotero Title Indian Struggle For land In Cauca Intensifies (Colombia) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (13).pdf Issue 3 Language English Pages 13 Publication Title SAIIC Newsletter Volume 3