39 12 1190 http://saiic.nativeweb.org/ayn/files/original/4c38153444e413c55643672f4c196fe0.pdf c99daadacd8d7f8488701f12dfe1d87e PDF Text Text Rigoberta Menchu, Quiche from Guatemala, is a member of the Peasant Unity Committee (CUC, Comite de Unidad Campesina). She narrated the film When the Mountains Tremble and has written the book I, Rigoberta Menchu. In December, 1986, she made the following comments on SAIIC's radio program, South and Central American Indian Update, which is heard in northern California on KPFA, 94.1 FM, at 8:00 p.m. the third and fourth Fridays of each month. After 33 years of military rule in Guatemala, we now have an elected civilian president. We had hoped before the election to bring about concrete changes for the Indian people, who in Guatemala are over 75 per cent of the population. Now, after the civilian government has been in power for nine months, the situation continues to be very complicated. The killings and the disappearances have not stopped. The numbers may not be as high, but the fact remains that there are continuing abuses of human lives. This is the principal concern. Now Guatemala is living through more profound misery than we ever experienced in the past because of the destruction of the land and the massacres. There are now thousands of people displaced from their land who are dependent on their land for their survival. Our cultural roots as well as our material survival are based on the cultivation or corn and beans. Up to this point, none of our demands, even the most fundamental, have received any response from the Guatemalan government. There has been no clarification of the fate of the more than 36,000 who have disappeared, nor has the government identified or punished those responsible for the disappearances. And there is tremendous frustration among the Indian Y88, I find myself alone everyday life confronts me with the reality of mourning in my soul the fibers of my being broken and torn from the injustice the struggle that springs from the blood of innocent people the collective martyrdom of our journey the shadows that amass on our journey the ringing of the bells of our being. Yes, I am alone but I feel the strength of all the widowed women of the world protesting for men for women for children the violation of the right to live. -Calixta Canec, Cakchiquel Maya, refugee in California Page14 Vol. 3, no. 2. Winter, 1987. �people because hunger and misery remain unchanged. We understand also very well the causes of the struggles of our brother and sister Indians of this country and the Indians of other continents. We have a great historic responsibility to unite so that one day our future generations will be able to live in peace. And I can tell the people of the United States that you also have a part of the responsibility in our struggle, since much of your salary goes to finance this war being carried out in our communities. This struggle of Indian people is not just a struggle of words. It is like the way we grow our corn. First we cultivate the soil, then we find the right seeds, and then we care for the plants so that they bear fruit. Our struggle goes step by step, looking forward to making a change. Radio Show res Guatemalan I 1ans Peggy Berryhill (Muskogee Nation) recently completed a radio documentary on the crisis facing Indians in Guatemala which will air in March on "Horizons," which is broadcast on many public radio stations. She made the following comments to SAIIC about her work. I've found that radio is a tool to help communicate new or little-known information about Indian people, especially contemporary issues. It is a way to combat stereotypes and to empower people. It is important to get Indians and non-Indians thinking beyond their isolated problems, whether in Oakland, Juneau, or in Guatemala. We have to understand that there are connections. SAIIC: What motivated you to do for more information contact: Guatemalan Research Project a radio documentary on Guatemala? Seventh Generation Fund, P.O. Box 10, Forestville, CA I think Guatemala is one of the [707] 887-1559 least reported stories. Nobody has been aware of what is going on there. I had a dream. I was in a hilly community in a pickup truck with another journalist, being strafed by an army helicopter. They were trying to drive us to a safe house. Once we got to the house, the army suddenly came in and killed everyone. I woke up. My heart was beating, and I was terrified. The dream was so vivid, so frightening. Where was this army from? I didn't know then what this dream meant. In doing the interviews with the Guatemalan refugees for the documentary, I saw where the dream had come from. During the interviews, I heard this same story. The dream was a reality in Guatemala and someone wanted that known. It was someone's dying wish to have their story told, and it came to me. To me radio is the Indian story-telling tradition, and this dream was the vehicle. And if I'm the vehicle for this dream, then the story's being told. Vol. 3, no. 2.Winter, 1987. Page 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. 3, No. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Few Gains Under New Government (Guatemala) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Few Gains Under New Government (Guatemala) Item Type Journal Article Attachment Title Vol. 3, no. 2 (14-15).pdf Attachment URL [No URL] Issue 2 Language English Pages 14-15 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/a5005ec9e15811e4cabcba065439c0d2.pdf 5fdce725d82f197bfdc626fbc262ac37 PDF Text Text "We Have An Educational System" The educational system that Indian people had before the Spanish came still exists today. It is an education for life that is lived daily through work, through example, through responsibility, and in the sustained identity of our people. We Indians are conscious that we have to educate the representatives of the government, especially those charged with what they call "informal education." We also have to educate our own teachers, many of whom are Indian, but who are now alienated from their identity as Indians. We expect a difficult task of reorienting many people's thinking. At the same time, we must systematize our own educational processes and establish guidelines. Then we have to think about modifying the existing educational system, starting from the very root, recognizing from the beginning the multinational, multilingual, and multicultural character of Peru. It is also necessary to have a form of education that rescues the knowledge of our elders, which is unfortunately now being lost as a result of formal education. The knowledge which our elders gained through thousands of years is now going to the grave with them. We must remember that this knowledge serves all of humanity if we keep it alive. We need to reform the educational institutions, the educational infrastructure, and the educational process. All of this is possible and necessary if we are going to thoroughly regain our form of Indian education, our identity, our personality, and to demonstrate that Western culture is not the only culture, or the best one for us. The work and the thoughts of our ancestors are an example for us all. -Published recently in Pueblo Indio (Av. Jose de Canterac 373,Jesus Maria, Lima 11, Peru), Vol. 2, no. 5, 1986. Indian Educational Priorities in Eastern Bolivia e The need for a recognition on the part of the national government that Indian cultures are a living expression of our people. e The need to maintain the cultural values of Indian people, recognizing that cultural identity is fundamental to the socio-economic development of peoples and communities. e The need for bilingual and bicultural education in the schools. e The need for training of Indian youth in technical skills in agriculture and stock raising, as veterinarians, as accountants for the consumer cooperative, as journalists, and as primary and secondary school teachers. • In 1987 CIDOB will support the training of three youth in agronomy, medicine, and veterinary medicine. e CIDOB supports the work of general education and literacy training as a means of raising consciousness, including the full participation of community members in this effort. CIDOB also recognizes the importance of strengthening traditional Indian organizations, structures, and processes. -Issued by the Indian Federation of Eastern Bolivia (CIDOB), November, 1986. Vol. 3, no. 2. Winter, 1987. 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Indian Educational Priorities in Eastern Bolivia Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Indian Educational Priorities in Eastern Bolivia Item Type Journal Article Attachment Title Vol. 3, no. 2 (13).pdf Attachment URL [No URL] Issue 2 Language English Pages 13 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/1ec97e91898c7f51359daa4f3bb16e5f.pdf 5fdce725d82f197bfdc626fbc262ac37 PDF Text Text "We Have An Educational System" The educational system that Indian people had before the Spanish came still exists today. It is an education for life that is lived daily through work, through example, through responsibility, and in the sustained identity of our people. We Indians are conscious that we have to educate the representatives of the government, especially those charged with what they call "informal education." We also have to educate our own teachers, many of whom are Indian, but who are now alienated from their identity as Indians. We expect a difficult task of reorienting many people's thinking. At the same time, we must systematize our own educational processes and establish guidelines. Then we have to think about modifying the existing educational system, starting from the very root, recognizing from the beginning the multinational, multilingual, and multicultural character of Peru. It is also necessary to have a form of education that rescues the knowledge of our elders, which is unfortunately now being lost as a result of formal education. The knowledge which our elders gained through thousands of years is now going to the grave with them. We must remember that this knowledge serves all of humanity if we keep it alive. We need to reform the educational institutions, the educational infrastructure, and the educational process. All of this is possible and necessary if we are going to thoroughly regain our form of Indian education, our identity, our personality, and to demonstrate that Western culture is not the only culture, or the best one for us. The work and the thoughts of our ancestors are an example for us all. -Published recently in Pueblo Indio (Av. Jose de Canterac 373,Jesus Maria, Lima 11, Peru), Vol. 2, no. 5, 1986. Indian Educational Priorities in Eastern Bolivia e The need for a recognition on the part of the national government that Indian cultures are a living expression of our people. e The need to maintain the cultural values of Indian people, recognizing that cultural identity is fundamental to the socio-economic development of peoples and communities. e The need for bilingual and bicultural education in the schools. e The need for training of Indian youth in technical skills in agriculture and stock raising, as veterinarians, as accountants for the consumer cooperative, as journalists, and as primary and secondary school teachers. • In 1987 CIDOB will support the training of three youth in agronomy, medicine, and veterinary medicine. e CIDOB supports the work of general education and literacy training as a means of raising consciousness, including the full participation of community members in this effort. CIDOB also recognizes the importance of strengthening traditional Indian organizations, structures, and processes. -Issued by the Indian Federation of Eastern Bolivia (CIDOB), November, 1986. Vol. 3, no. 2. Winter, 1987. 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "We Have an Educational System" Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title "We Have an Educational System" Item Type Journal Article Attachment Title Vol. 3, no. 2 (13).pdf Attachment URL [No URL] Issue 2 Language English Pages 13 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/45c7ac39e3ad896833b5a0390373717a.pdf 46a85127537a66770e3178372f250807 PDF Text Text Education is one of the most important issues facing Indian communities everywhere in South and Central America. The young must be educated in a way which preserves the culture of their ancestors, and the whole community must learn together how to confront the challenges of non-Indian society. The following statements offer insights on a range of educational concerns in Indian communities. "The ngs That Are Important Learn'' The things that we think are important to learn about now are addition; punctuation; the comma; the tilde; the vowels; the difference between s and c; between ja, xa, and cha; the difference between ga, ge, gi, and gua, gue, gui; the sounds of que, qui, ca, co, cu, lha, lhe, lhi, lho, lhu; the letters of the alphabet, the Portuguese language of Brazil, to communicate with others, to know what it means, to learn to read and write. See, we already have suffered very much. We want to study in order to stop being slaves, so that whites are not always on top of Indian people. We are also people of this round fruit, breathing in this air that protects our bodies, drinking water of the river mixed with the juices of the forest. We live in the light of the day priceless before the sun. The moon comes, the stars, from 6 to number 12. 6x2= 12x2=24 hours. We exist before the sweet flower that gives strength to all. We want to know what the government means, the military police. We want to know about the promises of FUNAI [the bureau of Indian affairs]. We want not only to learn, but to know how to make our school work with Indian teachers. We study to learn how to give value to our land, to know how to live on it with our people who have been massacred with rifles, with all 10 fingers. We are also children of this earth. We forgive what has been done to us. Long ago we were millions of Indians. We decreased. Now we are few. We don't want our race to end, because we are children of the Father. To learn the hours of the clock. To know the price of merchandise in the city, to defend us from captivity in the hands of the hurricane. To study serves us to know the measure of work, to learn how to talk to you. The school can help us organize our cooperative. To teach the children and the adults to learn how to find the price of the materials, to sell our products at a normal price, to learn how to count 0, 1, 2, 3, 4, 5, 6, 7, 8, 9, +, x, -. To make agreements with the rubber tappers, the squatters, with the Indian leaders. To know how to use drugs from the drugstore to cure sick people, to learn how to give injections and what pills to take. To know how to sell what we produce and how to buy things from the owner of the market for our cooperative in the forest, administered by us Indians. With our school at our side, teaching the ones that are just being born, the others won't steal from us anymore. We Indians live in this world also. We have arms to hold with, legs to walk the earth. We have bellies to feed, heads to learn, eyes to see the people in this land and the light of our world, little round clarity. -Osair Sales-Sia, Kaxinaua Indian from Acre, Brazil Page 12 Vol. 3, no. 2. Winter, 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "The Things that are Important to Learn" Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title "The Things that are Important to Learn" Item Type Journal Article Attachment Title Vol. 3, no. 2 (12).pdf Attachment URL [No URL] Issue 2 Language English Pages 12 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/144a49548d3e9f465ab04100c9cdb688.pdf 5306be05bb3d71bca5303bd58142de30 PDF Text Text Members of the Organization of Aymara Women of Kollasuyu ) ), BOLIVIA Women Organizing In Urban And Rural Areas In Bolivia, a country of over six million people, at least four million are Indian. The following article, which focuses on La Paz and surrounding high plateau communities 12,000 to 13,000 feet above sea level, resulted from a meeting of Quechua and Aymara women organized by Centro Chitakolla in January, 1986. It was published in Spanish in La Mujer en el Mundo Andino, which can be purchased by sending $2.50 to Ediciones Chitakolla, Casilla 20214, La Paz, Bolivia. The Organization of Aymara Women of Kollasuyu (OMAK, Organizaci6n de Mujeres Aymaras del Kollasuyu) was created because we saw the need for a woman's organization. In the cities there is real discrimination against women. We suffer from various forms of discrimination, as members of the Aymara nation, as women, and as economically disadvantaged people. In rural communities, the educational system, the churches, and the media create a situation where our traditional ways and the role of women are increasingly under attack. Previously in our culture, when our society was free, Aymara men and women had equal rights. Women had authority. We continue to have it in most communities, but it is being attacked by the present system, which tries to impose the idea that men are superior to women. We believe that it is necessary to rearrange each part of our community in order to restructure it in its totality. The colonialism and the social, economic, and cultural domination which we suffer have created conditions such that even in a fight for liberation only the male side gets the privileges. Our task is to give value to and to organize the female half, in order to transform our entire society. This reality is clearer if we understand what happens in the cities, where the situation of women is dramatic. Aymara women in La Paz are in a long-suffering position. The markets are full of Aymara women who try to sell a little something every day so that their children can eat, and for this they also suffer the discrimination and insults of those who think themselves superior. In the upper class neighborhoods our mothers and sisters work as so-called servants. They work all day in the bosses' house doing domestic chores and their salary is Page 10 Vol. 3, no. 2. Winter, 1987. '. ~ ) ·~ i! �) ) minimal. They are practically slaves. Women who are at the service of their exploiters 24 hours a day receive approximately $10.00 a month. This is not work, but servitude which converts women into a form of tax paid to an invading people. There are servants who are maids from the time they are little girls without any economic compensation. There are city families who travel to rural communities to find themselves a young maid, telling her parents that they will take care of her education, when in reality they take her away to serve them virtually as a slave. Aymara women in the city meet among themselves in the shanty towns, in cooperatives, in associations, and in unions. At the same time, the oppressors also meet in their political parties and organizations. Unfortunately, when there is contact between the two worlds, it is negative, characterized by either open oppression and exploitation or by manipulation and paternalism. So we believe that Aymara women have the right to our own experiences at organizing. The right and also the obligation, since we believe this is the only way the liberation of our people can be advanced. OMAK is made up one hundred per cent by Aymara women. We do not have tutors or foreign coordinators. We do not believe this is reverse discrimination, but rather that it is normal and legitimate. We have organized ourselves into a group of women because we are conscious that we belong both to a definite people, the Aymara people, and to the female half of that people. To organize by ourselves does not mean antagonizing Aymara men. We believe that the nature of the attack upon our society has imposed this response. We have seen that even the most combative forms of struggle for our people have been predominantly masculine. Colonization has disturbed the traditional balance and the perspective of a united struggle. It is necessary to rebalance the feminine side. Currently the most important part of our work is in the Aymara communities. We work in the 18 provinces of the department of La Paz, and we also work in Oruro and in certain Aymara areas of Cochabamba. We try to develop the potential of the Aymara women by strengthening traditional organization and work systems, including the ayni, mink'a, and yanapana, which stress exchange labor, communal labor, and reciprocity. We try to strengthen the ayllu, the community, because we believe that Aymaras will create more just forms of social organization and work only on the basis of our ancestors' experience. On an educational level, we have conducted short courses in various communities to try to eradicate alienation and to generate consciousness 0 of our own values. At the same time we want to contribute to the participation of Aymara ui people in all cultural, social, and political © .8 aspects of the Bolivian nation to promote our .<: 0.. survival as a self-determined people. .0 0 ...J 0 Vol. 3, no. 2. Winter, 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Women Organizing in Urban and Rural Areas (Bolivia) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Women Organizing in Urban and Rural Areas (Bolivia) Item Type Journal Article Attachment Title Vol. 3, no. 2 (10-11).pdf Attachment URL [No URL] Issue 2 Language English Publication Title SAIIC Newsletter Volume 3 Pages 10-11 http://saiic.nativeweb.org/ayn/files/original/1b6d1aa64d720daad2009789d5a7e5ad.pdf 1411dc6d0a80e578a39394fade4fd7c1 PDF Text Text CON FEN Center Is Burned In Puyo The newly-constructed administrative and training center of the Confederation of Indian Nations in the Ecuadorian Amazon (CONFENIAE) in the province of Puyo was burned to the ground on the night of November 20, 1986. The local CONFENIAE president blamed the fire on arson. The building had been built by mingas, traditional community work brigades, over the preceding five years by members of the Shuar, Quichua, Huaorani, and Achuara nations. The inauguration of the center had been planned for December 15, 1986. No injuries were reported in the fire. Cristobal Naikiai, secretary of CONFENIAE, said that enemies of Indian people burned the center and that police detained some suspects but released them immediately. CONFENIAE has a long history of opposing government projects which encourage multinational corporations to occupy and exploit vast areas of traditional Indian land in the Amazon areas of Ecuador. A spokesman for the Ecuadorian government stated that, "The fire was intentional and started by the Indians themselves to discredit the government." PERU Two Faces Of Peasant Patrols A new system of justice is emerging in the mountains of northern Peru that is taking the place of police and judicial officials. Rondas campesinas, or peasant patrols, are serving a rapidly growing number of villages as both self-appointed police forces and court systems. Village men who volunteer to patrol one night a week or month apprehend wrongdoers and file charges with an elected steering committee which holds trials involving the entire community. Since their grassroots beginnings in the department of Cajamarca in 1976, rondas campesinas have been organized in almost every northern district, revealing the profound dissatisfaction Peruvian Indian peasants feel toward the existing justice system. In southern Peru, where the war between government forces and Sendero Luminoso guerrillas continues, the army has introduced its own version of rondas campesinas in key villages. But like Guatemala's "civil defense patrols," these government-supported patrols act only against those the army identifies as criminals or subversives. According to a report from the human rights group Americas Watch, entire communities have been moved by the military and forced to form civil defense patrols to defend territory against the guerrillas. Americas Watch has urged the government of Alan Garcia to stop using the patrols as a counter-insurgency strategy. -Robin Kirk, in Latinamerica Press, Nov. 1986. - Vol. 3, no. 2. Winter, 1987. Page9 0 .Q 0 __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. 3, No. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Two Faces of Peasant Patrols (Peru) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Two Faces of Peasant Patrols (Peru) Item Type Journal Article Attachment Title Vol. 3, no. 2 (9).pdf Attachment URL [No URL] Issue 2 Language English Pages 9 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/beb94c31b59dee02e42150307dae6c0d.pdf 1411dc6d0a80e578a39394fade4fd7c1 PDF Text Text CON FEN Center Is Burned In Puyo The newly-constructed administrative and training center of the Confederation of Indian Nations in the Ecuadorian Amazon (CONFENIAE) in the province of Puyo was burned to the ground on the night of November 20, 1986. The local CONFENIAE president blamed the fire on arson. The building had been built by mingas, traditional community work brigades, over the preceding five years by members of the Shuar, Quichua, Huaorani, and Achuara nations. The inauguration of the center had been planned for December 15, 1986. No injuries were reported in the fire. Cristobal Naikiai, secretary of CONFENIAE, said that enemies of Indian people burned the center and that police detained some suspects but released them immediately. CONFENIAE has a long history of opposing government projects which encourage multinational corporations to occupy and exploit vast areas of traditional Indian land in the Amazon areas of Ecuador. A spokesman for the Ecuadorian government stated that, "The fire was intentional and started by the Indians themselves to discredit the government." PERU Two Faces Of Peasant Patrols A new system of justice is emerging in the mountains of northern Peru that is taking the place of police and judicial officials. Rondas campesinas, or peasant patrols, are serving a rapidly growing number of villages as both self-appointed police forces and court systems. Village men who volunteer to patrol one night a week or month apprehend wrongdoers and file charges with an elected steering committee which holds trials involving the entire community. Since their grassroots beginnings in the department of Cajamarca in 1976, rondas campesinas have been organized in almost every northern district, revealing the profound dissatisfaction Peruvian Indian peasants feel toward the existing justice system. In southern Peru, where the war between government forces and Sendero Luminoso guerrillas continues, the army has introduced its own version of rondas campesinas in key villages. But like Guatemala's "civil defense patrols," these government-supported patrols act only against those the army identifies as criminals or subversives. According to a report from the human rights group Americas Watch, entire communities have been moved by the military and forced to form civil defense patrols to defend territory against the guerrillas. Americas Watch has urged the government of Alan Garcia to stop using the patrols as a counter-insurgency strategy. -Robin Kirk, in Latinamerica Press, Nov. 1986. - Vol. 3, no. 2. Winter, 1987. Page9 0 .Q 0 __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. 3, No. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource CONFENIAE Center is Burned in Puyo, Ecuador Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title CONFENIAE Center is Burned in Puyo, Ecuador Item Type Journal Article Attachment Title Vol. 3, no. 2 (9).pdf Attachment URL [No URL] Issue 2 Language English Pages 9 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/75932a9290f8f83c3ed8024f49c60210.pdf bd74fa19a7cdd7b80f8f1f304c117918 PDF Text Text COLOMBIA Leader Killed, Comm ity Expelled A leader of the Indian community of San Andres de Sotavento in Sucre was kidnapped, tortured, and killed and the entire community was expelled from its ancestral land in early November. According to Amnesty International, the community was invaded October 30, 1986 by about 20 local police led by a mestizo landowner who is making a claim on the Indian land. All community crops and houses were destroyed and 11 people were arrested. The next day Pedro Hernandez, a member of the community council, was seized by four policemen and the same mestizo landowner. His body was found with signs of burning and torture on November 2. On November 7 the entire community was evicted from its land, which was held communally. ECUADOR First Congress of Indian Nations Meets The First Congress of Indian Nations, organized by the Confederation of Indian Nations of Ecuador (CONACNIE, Confederaci6n de Nacionalidades Indigenas del Ecuador), was held November 13-16, 1986. Over 600 delegates representing the Siona, Quichua, Huaorani, Shuar, Cofan, Chachi, Tsachila, Secoya, Achuara, and Awa nations attended the congress. The opening session was held in the Senate chambers of the national legislature in Quito "in recognition by the national congress that the majority of the population of Ecuador is Indian." Later sessions were held at the Campamento Nueva Vida in Pichincha province. The main topics discussed at the congress were Indian rights to land, self-determination, education, and a distinct culture. Manuel Imbaquingo, president of CONACNIE, stated at the opening of the event that, "This congress is being held at a historic moment when Indian people are facing anti-Indian policies by a government which neglects the most basicrights of our people, including land and life." He said, "The people of Ecuador must decide between freedom and oppression, between life and death, as a result of the dictatorial and anti-popular policies of President Leon Febres Cordero." When I get old I'll die. All of us old people will die. But I want my son's child, with the Creator's help, to also make canoes like this and pull them like we are today. These trees will all be gone if this company they call Plywood comes. We can't allow that to happen. If some people sign away our rights, then we will be thrown out like others down the river, and it will be the beginning of the end. We want the right to live now like we lived before. -Runa hunter in Ecuadorian rainforest PageS Vol. 3, no. 2.Winter, 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Runa Hunter in Ecuadorian Rainforest Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Runa Hunter in Ecuadorian Rainforest Item Type Journal Article Attachment Title Vol. 3, no. 2 (8).pdf Attachment URL [No URL] Issue 2 Language English Pages 8 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/936f91ea9b3f0f61ba1d6786edc8dbce.pdf bd74fa19a7cdd7b80f8f1f304c117918 PDF Text Text COLOMBIA Leader Killed, Comm ity Expelled A leader of the Indian community of San Andres de Sotavento in Sucre was kidnapped, tortured, and killed and the entire community was expelled from its ancestral land in early November. According to Amnesty International, the community was invaded October 30, 1986 by about 20 local police led by a mestizo landowner who is making a claim on the Indian land. All community crops and houses were destroyed and 11 people were arrested. The next day Pedro Hernandez, a member of the community council, was seized by four policemen and the same mestizo landowner. His body was found with signs of burning and torture on November 2. On November 7 the entire community was evicted from its land, which was held communally. ECUADOR First Congress of Indian Nations Meets The First Congress of Indian Nations, organized by the Confederation of Indian Nations of Ecuador (CONACNIE, Confederaci6n de Nacionalidades Indigenas del Ecuador), was held November 13-16, 1986. Over 600 delegates representing the Siona, Quichua, Huaorani, Shuar, Cofan, Chachi, Tsachila, Secoya, Achuara, and Awa nations attended the congress. The opening session was held in the Senate chambers of the national legislature in Quito "in recognition by the national congress that the majority of the population of Ecuador is Indian." Later sessions were held at the Campamento Nueva Vida in Pichincha province. The main topics discussed at the congress were Indian rights to land, self-determination, education, and a distinct culture. Manuel Imbaquingo, president of CONACNIE, stated at the opening of the event that, "This congress is being held at a historic moment when Indian people are facing anti-Indian policies by a government which neglects the most basicrights of our people, including land and life." He said, "The people of Ecuador must decide between freedom and oppression, between life and death, as a result of the dictatorial and anti-popular policies of President Leon Febres Cordero." When I get old I'll die. All of us old people will die. But I want my son's child, with the Creator's help, to also make canoes like this and pull them like we are today. These trees will all be gone if this company they call Plywood comes. We can't allow that to happen. If some people sign away our rights, then we will be thrown out like others down the river, and it will be the beginning of the end. We want the right to live now like we lived before. -Runa hunter in Ecuadorian rainforest PageS Vol. 3, no. 2.Winter, 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource First Congress of Indian Nations Meets (Ecuador) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title First Congress of Indian Nations Meets (Ecuador) Item Type Journal Article Attachment Title Vol. 3, no. 2 (8).pdf Attachment URL [No URL] Issue 2 Language English Pages 8 Publication Title SAIIC Newsletter Volume 3 Abstract Note The First Congress of Indian Nations was held November 13-16th, 1986. Achuara Indians Awa Indians Chachi Indians Cofan Indians First Congress of Indian Nations Huaorani Indians November 1986 Quichua Indians Secoya Indians Shuar Indians Siona Indians Tsachila Indians Winter 1987 http://saiic.nativeweb.org/ayn/files/original/15c87e0e118c070d2730a130182beabe.pdf bd74fa19a7cdd7b80f8f1f304c117918 PDF Text Text COLOMBIA Leader Killed, Comm ity Expelled A leader of the Indian community of San Andres de Sotavento in Sucre was kidnapped, tortured, and killed and the entire community was expelled from its ancestral land in early November. According to Amnesty International, the community was invaded October 30, 1986 by about 20 local police led by a mestizo landowner who is making a claim on the Indian land. All community crops and houses were destroyed and 11 people were arrested. The next day Pedro Hernandez, a member of the community council, was seized by four policemen and the same mestizo landowner. His body was found with signs of burning and torture on November 2. On November 7 the entire community was evicted from its land, which was held communally. ECUADOR First Congress of Indian Nations Meets The First Congress of Indian Nations, organized by the Confederation of Indian Nations of Ecuador (CONACNIE, Confederaci6n de Nacionalidades Indigenas del Ecuador), was held November 13-16, 1986. Over 600 delegates representing the Siona, Quichua, Huaorani, Shuar, Cofan, Chachi, Tsachila, Secoya, Achuara, and Awa nations attended the congress. The opening session was held in the Senate chambers of the national legislature in Quito "in recognition by the national congress that the majority of the population of Ecuador is Indian." Later sessions were held at the Campamento Nueva Vida in Pichincha province. The main topics discussed at the congress were Indian rights to land, self-determination, education, and a distinct culture. Manuel Imbaquingo, president of CONACNIE, stated at the opening of the event that, "This congress is being held at a historic moment when Indian people are facing anti-Indian policies by a government which neglects the most basicrights of our people, including land and life." He said, "The people of Ecuador must decide between freedom and oppression, between life and death, as a result of the dictatorial and anti-popular policies of President Leon Febres Cordero." When I get old I'll die. All of us old people will die. But I want my son's child, with the Creator's help, to also make canoes like this and pull them like we are today. These trees will all be gone if this company they call Plywood comes. We can't allow that to happen. If some people sign away our rights, then we will be thrown out like others down the river, and it will be the beginning of the end. We want the right to live now like we lived before. -Runa hunter in Ecuadorian rainforest PageS Vol. 3, no. 2.Winter, 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Leader Killed, Community Expelled (Colombia) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Leader Killed, Community Expelled (Colombia) Item Type Journal Article Attachment Title Vol. 3, no. 2 (8).pdf Attachment URL [No URL] Issue 2 Language English Publication Title SAIIC Newsletter Volume 3 Pages 8 Abstract Note A leader of an Indian tribe was captured, tortured, and killed and the rest of the community was expelled from ancestral lands in November 1987. ancestral lands expelled Indian leader killed Winter 1987 http://saiic.nativeweb.org/ayn/files/original/42f7bb0332bcd89abebc45c1d1e4659b.pdf b7325ae6efa53ac47dd88adecbb8f49c PDF Text Text ---------------------- poison because the settlers washed a tank of insecticide in the lake. When it rains the poison that the settlers use on their plantations passes across our land and goes into the lake, and this causes a lot of illness. We can't get away from the edge of the Itaipu lake because our land is very narrow. Next to our land are 420 acres that Itaipu owns. We want Itaipu to compensate us for the rest of the land they stole from us. We had about 3, 7 50 acres of land, with forest, fish, and game, instead of 575 acres with poison and malaria. God put us in the world to live in peace as brothers. The whites want to kill the Indians rather than be brothers with them, but we want to live in brotherhood with everyone. Now we have nothing and there are hardly any Indians left because in many parts "Are you aware you are an obstacle to progress?" of Brazil white men and foreigners have killed Indians with bombs and machine guns and have poisoned Indian areas. Can it be that you are not aware of this crime that must be resolved? You loaned money to the Itaipu people so that they could hurt us and the poor whites in the same situation as we are. Itaipu has done very great damage here, but you loaned money for this, and to FUNAI so that it could pay people to shoot the Indians, because we have enormous rights. Signed by the chief of the Ava-Guarani community, followed by the signatures and fingerprints of 58 others. Yanomami Land Claims Recognized f The Yanomami Indian people of northern Brazil have received official recognition of their claims to land through a presidential decree which establishes the Y anomami Indian Park near Brazil's border with Venezuela. The Yanomami, who number 10,000 to 12,000 people, are the largest Indian nation in Brazil still maintaining a traditional way of life. The decree was announced in the midst of controversy over a proposal by the Brazilian military to occupy the remote northern frontier of the Amazon region with military bases and air strips. According to the Union of Indian Nations (UNI), the project would directly affect 50,000 Indian people from 51 groups now living in the rainforest, including the Yanomami, Tukano, Baniwa, Uanano, and others. Reports indicate that the decree establishing the Yanomami Indian Park includes provisions for a strip 60 kilometers wide along the Venezuelan border which would be designated an "Area of Environmental Protection" and used to accommodate the military plan. Critics of the plan, which the military describes as "a joint project of economic development and national security," argue that its primary motivation is exploitation of the tin, aluminum, uranium, and other mineral resources thought to be buried beneath the dense Amazonian rainforests. Vol. 3, no. 2. Winter, 1987. 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yanomami Land Claims Recognized (Brazil) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Yanomami Land Claims Recognized (Brazil) Item Type Journal Article Attachment Title Vol. 3, no. 2 (7).pdf Attachment URL [No URL] Issue 2 Language English Pages 7 Publication Title SAIIC Newsletter Volume 3 Abstract Note The Yanomami people of Brazil have received official recognition of their claims to land near Brazil's border with Venezuela. Brazil land claims Venezuela Winter 1987 Yanomami http://saiic.nativeweb.org/ayn/files/original/ed4308aa5c498149fe15289002ca9ef0.pdf 650aaa693e4b29f3d9c9c876244ed59b PDF Text Text BRAZIL Ava-Guarani Write President k Hon. Barber Conable President of the World Bank Dear Sir, We are from the Ava-Guarani community in the Ocoi native area, in the municipality of Sao Miguel do Iguacu, state of Parana, BraziL We want to tell you about our suffering and our struggle. We used to live in an area of about 3,750 acres, .bounded on the west by the Parana. River, on the east by the Santa Helena/Sa11ia Terezinha road, on the north by the Ocoi River, and on the south by the Jacutinga River. Our area was all forest. In the Ocoi-Jacutinga area we were more than 100 families numbering oyer 500 people, since the families were very large. Our la11d w~s going to be flooded by the Itaipu dam. Then the Itaipu people told FUNAI [Brazil's.bureau of Indian affairs] that there wereindiap~ in the area that was to be flooded. FliNAic~ent an anthropologist, but he said that th~re were no Indians in the area, only mesti{ds'.[people of mixed blood] and Paraguayans. This was not true because we were certainly there.. . · Theyniade various offers of land to us. The first was 70 acres. The second proposal was 420 acres and the third was 560 acres. We did not accept any of these and we also refused the fourth and last offer, which was 625 acres. The Itaipu people gave us a deed for 625 acres, although on the map they made on July 31, .1982, only 575 acres are shown. We discovered this map two months ago. We did not agree to the 625 acres, but then the Itaipu people began to pressure us and frighten us. They gave us three days to leave. We did not want. to leave our land of 3, 750 acres for an area of 625 acres. · . Then the Itaipu reservoir began to fill up and there was nothing we could do but leave. We arrived:cmthis land in 1982, after a difficult struggle to obtain outrights. Now we are 35 families ¢()~~}sting of 14 7 people. We have never forgotten our. Jan<:l and we are always .· .. · · making clairris to the Itaipu people. Our ne\y)and is slowly being washed away. The strong winds are dJ:·iving the water from the new lake against the land and eroding it from below, and the trees are falling because their roots are being undermined. When we arrived in this new area, it was already being invaded by neighboring settlers. The settlers did not respect the Indians. They came in with their machines, tore down the forest and the survey markers, and took away everything that the Itaipu people had put here. The settlers said they did this because<the Itaipu people had not compensatedthem. We are peaceful Indians who don't want to fight with our neighbors. Along the edge of the Itaipu lake there is a lot of rotting wood which is infested with animals and insects, including mosquitos. We are not u~ed to living on the edge of a lake. In summertime the lake becomes very warm and bot}l. a&ults and children in the Ocoi native area have caught malaria because of the lake. At the beginning of May, 27 adults and 16 children between the ages of.nine months and 12 years old had malaria. We are not used to fakingwater from the lake. We are only used to taking water from the rivers that the Creator. put there for us to use. In this land there are now no pure rivers and our water is full of malaria and insects. All the water along the edge of the lake is full of Page6 Vol. 3, no. 2.Winter, 1987. �---------------------- poison because the settlers washed a tank of insecticide in the lake. When it rains the poison that the settlers use on their plantations passes across our land and goes into the lake, and this causes a lot of illness. We can't get away from the edge of the Itaipu lake because our land is very narrow. Next to our land are 420 acres that Itaipu owns. We want Itaipu to compensate us for the rest of the land they stole from us. We had about 3, 7 50 acres of land, with forest, fish, and game, instead of 575 acres with poison and malaria. God put us in the world to live in peace as brothers. The whites want to kill the Indians rather than be brothers with them, but we want to live in brotherhood with everyone. Now we have nothing and there are hardly any Indians left because in many parts "Are you aware you are an obstacle to progress?" of Brazil white men and foreigners have killed Indians with bombs and machine guns and have poisoned Indian areas. Can it be that you are not aware of this crime that must be resolved? You loaned money to the Itaipu people so that they could hurt us and the poor whites in the same situation as we are. Itaipu has done very great damage here, but you loaned money for this, and to FUNAI so that it could pay people to shoot the Indians, because we have enormous rights. Signed by the chief of the Ava-Guarani community, followed by the signatures and fingerprints of 58 others. Yanomami Land Claims Recognized f The Yanomami Indian people of northern Brazil have received official recognition of their claims to land through a presidential decree which establishes the Y anomami Indian Park near Brazil's border with Venezuela. The Yanomami, who number 10,000 to 12,000 people, are the largest Indian nation in Brazil still maintaining a traditional way of life. The decree was announced in the midst of controversy over a proposal by the Brazilian military to occupy the remote northern frontier of the Amazon region with military bases and air strips. According to the Union of Indian Nations (UNI), the project would directly affect 50,000 Indian people from 51 groups now living in the rainforest, including the Yanomami, Tukano, Baniwa, Uanano, and others. Reports indicate that the decree establishing the Yanomami Indian Park includes provisions for a strip 60 kilometers wide along the Venezuelan border which would be designated an "Area of Environmental Protection" and used to accommodate the military plan. Critics of the plan, which the military describes as "a joint project of economic development and national security," argue that its primary motivation is exploitation of the tin, aluminum, uranium, and other mineral resources thought to be buried beneath the dense Amazonian rainforests. Vol. 3, no. 2. Winter, 1987. 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. 2 (Winter 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ava-Guarani Write President of World Bank (Brazil) Type The nature or genre of the resource Journal Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Winter 1987 Zotero Title Ava-Guarani Write President of World Bank (Brazil) Item Type Journal Article Attachment Title Vol. 3, no. 2 (6-7).pdf Attachment URL [No URL] Issue 2 Language English Pages 6-7 Publication Title SAIIC Newsletter Volume 3 Abstract Note Copy of a letter from the Ava-Guarani community to the President of the World Bank. Ava-Guarani Brazil letter Winter 1987 World Bank