8 12 1190 http://saiic.nativeweb.org/ayn/files/original/4a6b69a94d457008cf89109b3978a189.pdf fd6b8320e85a1b48aa90f2d47aa003d1 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (9).pdf PDF Text Text I (Paraguay) Several families from the Civil Society of the Sommerfeld Kommittee have invaded lands which were recently reclaimed by the Mbya people. A total of 1,430 hectares were expropriated on November 21, 1989 and designated for use by 90 Mbya families from Cheiro Arapoty, as stipulated in Paraguay Law 23/89. Nevertheless, the Mennonites began erecting prefabricated houses, building roads and cultivating the land without regard for the law. According to Mbya leader Maximo Gonzalez, " ... the Mennonites entered our community. They entered 'Mbaratepe' by force, threatening us and ignoring our protests. They told us the law meant nothing to them, that the expropriation papers were pure garbage. A Mennonite named Abraham laughed at General Rodriguez' signature and said all the papers were false. I can'tdo anything. The Mennonites don't respect the law. We are afraid of the Mennonites. They say they will take us prisoners, punish us and throw us off our land. All of the land you see in front of my house was cultivated by the Mennonites in violation of the law. They arrived in the evening, worked into the night and planted wheat in front of my house." The area affected by the Mennonite invasion is known as Mbaragui 14 and is located within the limits of the Caazapa Project, which poses another serious threat to the Mbya people and was the focus of a campaign launched on June 7 by: the National Team of Misiones from the CEP, the UC Defense of Indigenous Heritage, Socio-Anthropologic and Judicial Professional Services, the UC Center for Anthropological Studies and the Indigenous Support Services. Marilin Rehnfeldt of the Center for Humanitarian Studies in Paraguay writes: Enormous tracts of Indigenous lands are currently being occupied for raising livestock and for agricultural purposes as part of a quasi-official government policy carried out in the name of progress. The forests, hunting and gathering grounds, sacred sites burial grounds have become the private property of livestock owners and non-Indian farmers. The entire process of leaving the Indigenous people destitute and marginalized leads irrevocably to ethnocide. In other words, this process leads to the elimination of Indigenous culture and values and, most importantly, the destruction of the collective identity associated with the land/territory. The 'place of Indigenous culture' or Tekoha, disappears. Approximately 7,000 Mbya live in Eastern Paraguay and the forested regions of Northern Argentina, Southern Brazil and Uruguay. Threats to the cultural, spiritual and social integrity of the Mbya have intensified since the 1950's when rapid capitalist development reached their lands. In more recent years, the Indigenous people of Eastern Paraguay have lost much of their forested land to a colonization project (Proyecto Caazapa) financed by the Paraguayan government and the World Bank. The need for demarcating and legalizing Mbya territory has been voiced since the beginning of the project in 1983, and as of today, only a small minority has seen their lands legalized. Even that small group has had their lands shrunken by the government. To contact the Mbya Guarani Bulletin, you can write to: Mbya Guarani Bulletin Azara 3267 C/Kubischek Asuncion, Paraguay Telephone: 203-618 One of the educational panels held during the campaign focused on the issue of ethnocide. The United Nations definition of ethnocide established in 1948 states: Ethnocide means that an ethnic group, either collectively or individually, has been denied the right to enjoy, develop and transmit its own culture and language: We declare that cultural ethnocide is a violation of international law, as is genocide, and is condemned by the UN Convention for the Prevention and Sanction of Genocidal Abuses of 1948. VoiS Nos3&4 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. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Mennonites Invade Mbya Lands (Amazon) 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 December 1990 Zotero Title Mennonites Invade Mbya Lands (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (9).pdf Vol. 5, Nos. 3 _ 4 (9).pdf Abstract Note Members of the Civil Society of the Sommerfield Kommittee, otherwise known as Mennonites, invaded lands that were previously claimed by the Mbya people. Mennonites did not believe in the law, and therefore did not adhere to the legalities surrounding their invasion of the Mbaragui 14 area of Paraguay. Issue 3 and 4 Language English Pages 9 Publication Title SAIIC Newsletter Volume 5 Mbaragui 14 Mbya land Mennonite Invasion Mennonites Paraguay http://saiic.nativeweb.org/ayn/files/original/964da69015cff3b34be5527993837953.pdf 12cb62cb1ae7bfc428f4a0eb53bbebce Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (10-11).pdf PDF Text Text • I I I • I I (Peru) The Coordinating Body for Indigenous Peoples Organizations of the Amazon Basin (COICA) and international environmental and conservation groups met in Iquitos, Peru in May 1990. The purpose of this historic summit was to analyze the serious deterioration of the Amazon biosphere and search for joint alternative solutions. The first summit between Indigenous organizations and international ecology groups holds great promise for future joint actions in the defense of the Amazon basin. COICA has advanced the idea that the struggle is to preserve not only the land, but also Indigenous communities and cultures which have always recognized the importance of a harmonious relationship between humans and their natural environment. What follows are excerpts from the Iquitos Declaration, signed by representatives of 14 Indigenous organizations and 24 international environmental organizations. We, Indian people and ecologists are here because we share a common concern: respect for the world that we are destined to live in and the conservation of that world for a better life for all of humanity. We Indigenous peoples and our lands are one and the same. To destroy one is to destroy the other. Now we have again become strong through our organizations; we have again become the main actors in the defense of our environment as well as its primary guardians. Beyond a shadow of a doubt, conservation is of great concern to us. We are at a historical and decisve crossroads: either we will disappear along with the forest or we will survive together. For us, the forest is not just another resource, it is life itself. It is the only place where we can live. Migration would mean the death of our people and our culture. The Amazon is our legacy for our children. The 'development' of the forest has been undertaken, seeking short-term profits, which translates to the overuse of certain resources and the elimination of future development possibilities. We think as much of the forest as we do of our own well-being. We have a deep need for diversity and wholeness in our relationship with the forest. As the destruction is reaching alarming proportions, the main concern has become the environment. In this way, we are disregarded and being destroyed as human beings. Millions have been invested in parks whose only guarantees are motivated by the very transitory interests of governments. These guarantees are very weak and fleeting as we see it. Unfortunately in certain cases, the parks and other conservation areas have imposed yet one more obstacle for us, another reduction in our ability to control our land. Sometimes they have only turned out to be reserves for future oil and gold exploration, timber concessions, etc ... Parks are not a reality in the same way that a community is. A park is a law and therefore subject to violation, change and dependent on the goodwill of the state. 10 SAIIC Nevvsletter �Technical considerations and scientific interests alone"represent a less effective deterrent than the human defense of communities fighting for our futures. However, jqint action could have the most effective results. tion and to use our resources according to the mandates of our tradition and culture, instead of mere demographic groups. This follows the mandates of the United Nations. Our proposal for conservation is nothing more than giving priority to the recognition and recornposition of Indigenous territories through all of the legal mechanisms possible. The Amazon is not under the reign of technicians or isolated bureaucrats, but of a single People which stands firmly behind its conservation because the forest is our only horne, our only future. Our life itself is at stake. We think of our land as a continuity, without breaks or divisions, integrated and diverse whose legal guarantees do not differentiate between its diverse elements. It must be as broad as possible to insure a suitable life for each community. It must correspond to community's traditional or current perception of territoriality. This territory should be cared for according to the guidelines set down by that particular community's culture. This community should also have broad control over its resources; the same prerogatives that are granted to any community. Indigenous territory, as an area simultaneously diversified and whole, is conservation at it's best. It is not the false conservation of a museum. It is a complete, integrated use of the resources; one where all is used rationally. The greatest criticism we have received as Indigenous Peoples has been that we don't use or exploit the jungle enough. For us, that is both the highest praise and proof of our inherited wisdom because we do use the whole forest in an integrated fashion, but with such care that our critics don't even realize it. To make use of these rights means that we must demand to have direct representation as communities in any discussion or decision, be it national or international, scientific or political, regarding the fate of the Amazon in such a way that assures respect for our initiatives. So, we don't have a manual, but rather an ancient culture. It is this culture where a mutually beneficial relationship exists with our forests, which should guide environmental action in the Amazon. Our concept of territoriality presupposes another way of understanding land rights and the generation of new rights. It is not only the rights of those who have been here for centuries, it is also the rights of the water, the plants, the animals and of all living things. An Ashaninka leader expressed it clearly when he complained beca1:1se the government tried to restrict his community to a small area claiming that they were very few people. "Don't the monkeys, the birds and the huanganas also need land to live on?" This is our idea. Furthermore, Indigenous people's land and conservation rights are not just shallow, passing fancies. It is the right of each community to share its life and culture with the land for all generations to come. It is a permanent and profound commitment. All legal and social guarantees regarding the survival of the Amazonian jungle must be tied to our life and survival as Indigenous peoples of this planet. Indigenous land rights will gradually become an effective instrument for conservation as we come to be recognized as communities with rights to self-deterrnina- VoiS Nos3&4 If these criteria are applied justly, people will realize that the extent of our presence in the Amazon is much greater than official policy, which tries to dissolve us and wipe us out in order to present us as minorities on the way to extinction (as they would like to believe). Our presence in the Amazon is real and our ability to project ourselves into the future will become more evident as we continue to receive the necessary ideological and fraternal support in order to open the path to Indigenous Territorial and Conservation Rights together with all of its implications for the future of humanity. For all of the above reasons, we propose that the ecology groups of the world ally themselves with Indigenous communities in order to defend the Amazon Basin through collaborative efforts. Achieving the recognition and conservation of Indigenous territories is our common goal: Give Humanity and the Amazon Basin a Future. We invite you to take that step with us here and now. The Iquitos Declaration was signed by representatives from the following Indigenous, international and environmental organizations: COICA, AIDESEP (Peru), CIDOB, CPIB (Bolivia), CONAIE, CONFENIAE (Ecuador), ONIC (Colombia), UNI (Brazil), Indian Law Resource Center, etc ... , Conservation International, The Peruvian Foundation Friends of the Earth, Greenpeace, National Wildlife Federation, Probe International, Rainforest Action Network, The Rainforest Alliance, Sierra Club Legal Defense Fund, World Resources Institute, World Wildlife Fund, Cultural Survival, Ford Foundation, Gessellschaft Fiir Bedrohte Volker (Austria), Inter-American Foundation, OXFAM America, Campaign for Life in the Amazon, and Survival International etc ... As a follow-up to the Iquitos meeting, COICA and environmental organizations met in Washington, DC in August, to further discuss the alliance and strategize for the future. can contact COICA at: 1011 Orleans St. New Orleans, LA. 70116 FAX: (504) 522-7815 : (504) 522-7185 or: Jiron Almagro 614 lima 11, Peru Tel. ~14-631983 -14-631983 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. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource First Summit Held between Indian Peoples and Environmentalists (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title First Summit Held between Indian Peoples and Environmentalists (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (10-11).pdf Vol. 5, Nos. 3 _ 4 (10-11).pdf http://saiic.nativeweb.org/ayn/files/original/9f65c7c7c51e2ba41601a334d9778bd3.pdf 9e13a3e31a3b31af775767c46eb7f2fe Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (12).pdf PDF Text Text il I • I • I (Sarayacu, Ecuador) The Texas-based oil company, ARCO (the Atlantic-Richfield Co.) is finishing an exploratory well on Amazonian Quechua Indian lands and in three months the year-long exploratory phase will be over and commercial drilling will begin. Meanwhile, the ARCO drill-sites are being guarded by heavily armed Ecuadorian Military units. This is taking place despite the fact that the Ecuadorian government signed an agreement with OPIP (the Organization of Indian People of Pastaza) last year which stated that all Indian lands in the Sarayacu Region would be demarcated and legalized, and all work being done by oil companies would cease until this happens. The agreement also states that adequate environmental measures would be enforced in the exploitation of resources and that the Summer Institute of Linguistics (a Texas-based missionary organization) would be prohibited from operating in Ecuador. As of today, none of these agreements have been kept by the government. The drilling is being done on Moretecocha Indian lands, near Sarayacu, in the Province of Pastaza, in the Ecuadorian Amazon. Pastaza is the most intact Amazon rainforest left in Ecuador. There has been very little colonization except near the capitol of Puyo. This is sure to change if commercial oil drilling begins. Several other oil companies are finishing explorations and gearing up to drill in Pastaza, including British Gas and UNOCAL. What is taking place in Pastaza is an all-toofamiliar scenario which has taken place in rainforest regions throughout South America. First, valuable natural resources are discovered on Indian lands by North American or European companies. Next, the Summer Institute of Linguistics moves in to local Indian communities in order to undermine the Native culture and prevent the influence of Indian federations. Then, roads are built, massive exploitation of resources and rapid colonization begins. National militaries are employed to insure that the process unfolds smoothly and objections are quickly silenced. This is how the Amazon rainforest environment and Indian communities are effectively destroyed. • I situation is very critical and major violence may be taken against the members of these organizations very soon. The truth is, these organizations are very strong Indian organizations which are attempting to protect their people and homelands from destruction. They are calling on the international community to support them in their struggle. How You Can Help! Please write, call, send Faxes and telexes to Borja of EcuaARCO, and President dor, protesting this critical situation and expressing your solidarity with the Indian people of Ecuador. Please reprint this bulletin pass it on to others. in your publications Your help is desperately needed! President Rodrigo Borja Palacio Nacional Quito, ECUADOR Telex: 393-223-75 PREREP ED or 393-222-01 PREREP Cook, ExecDir and: Atlantic-Richfield Co. 515 South Flower los Angeles, CA 90071 Tel: 3) 486-3511 or 486-2049 Please don't let this happen again! Currently, the only people actively working to prevent this from happening in Pastaza is OPIP, CONFENIAE (The Confederation of Indian Organizations of the Ecuadorian Amazon), and CONAIE (The Confederation of Indian Organizations of Ecuador). The Ecuadorian Military has been actively discrediting and harassing all of these organizations, calling them "extreme leftist, violent terrorists." The 12 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Oil Companies Threaten Indian communities (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Oil Companies Threaten Indian communities (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (12).pdf Vol. 5, Nos. 3 _ 4 (12).pdf http://saiic.nativeweb.org/ayn/files/original/3871122a54ec39d90c3480e113b54f54.pdf 0d2f48242500dc945f0b3eb0aba207ad Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (13).pdf PDF Text Text i A yuma Tenko explaining the provisions of the land titles to the Huaorani community. (Ecuador) For several years, the Huaorani people, aided by the Confederation of Indian Peoples of the Ecuadorian Amazon (CONFENIAE) have been working on delimiting and legalizing the lands which have historically belonged to them. On April3, the President of Ecuador, Rodrigo Borja granted, in his words, "612,000 idle hectares" to the Huaorani. 18 Huaorani community leaders traveled to Quito to receive title to their lands in a ceremony held in the Presidential Palace. The ceremony was imbued with political propaganda: "Under my government, you are free men and no longer slaves of anybody or thing .. .including dogmas of agitators interested in using you as a political instrument. .. " The small print on the land titles given by the Institute for Agrarian Reform and Colonization explains that the Huaorani "are not allowed to interfere with mineral and oil exploitation by the national government or authorized individuals." These conditions make it very clear that the Ecuadorian government intends to continue the exploitation of oil and other natural resources on Indian lands. This perpetrates the colonial I (Ecuador) On June 4th,1990, the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and lawyers of the Sierra Club Legal Defence Fund (SCLDF), together with the Inter-American Commission on Human Rights, filed a petition in which they charge the Ecuadorian Government with "the endangerment of the lives and culture of Ecuador's Huaorani people through the encouragement of oil development on the Huaorani's traditional lands." Voi5Nos3&4 policies of disrespect for Indigenous peoples and their rights to decide their own destiny. The grand political propaganda that accompanied the ratification of the land entitlement, shows how the government is trying to change its negative image in respect to the destruction of the natural environment and the negation of Indigenous rights. Neither CONAIE (the Confederation of Indigenous Nations of Ecuador) nor CONFENIAE were invited to the ceremony. Ayuma Tenko, representative of the Huaorani people, upon receiving the ownership titles, commented: "This ratification of our territory is not completely your will. It is the product of years of struggle by our people, of national organizations and of national and international solidarity. Furthermore, Mr. President, we ask that you immediately stop the construction of roads in our territory, that you evict the colonizers that have invaded our lands and the oil companies that are destroying our forests. Someday we will have nothing. If you do not meet our demands, we will defend what belongs to us with our own spears." I II II •• CONOCO Ecuador, Ltd, a "wholly owned subsidiary of Dupont, plans to build more than 100 miles of roads and pipelines, as well as dozens of oil rigs, pumping facilities and housing for several hundreds workers" with direct encroachment on Huaorani lands. 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. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "It's Your Land, But...": Ecuadorian Government Legalizes Huaorani Lands (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title "It's Your Land, But...": Ecuadorian Government Legalizes Huaorani Lands (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (13).pdf http://saiic.nativeweb.org/ayn/files/original/390371eab3de50b302711053c7fb02d5.pdf fa7c9b66e3ef0c2ad2278647b095272e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (13-14).pdf PDF Text Text i A yuma Tenko explaining the provisions of the land titles to the Huaorani community. (Ecuador) For several years, the Huaorani people, aided by the Confederation of Indian Peoples of the Ecuadorian Amazon (CONFENIAE) have been working on delimiting and legalizing the lands which have historically belonged to them. On April3, the President of Ecuador, Rodrigo Borja granted, in his words, "612,000 idle hectares" to the Huaorani. 18 Huaorani community leaders traveled to Quito to receive title to their lands in a ceremony held in the Presidential Palace. The ceremony was imbued with political propaganda: "Under my government, you are free men and no longer slaves of anybody or thing .. .including dogmas of agitators interested in using you as a political instrument. .. " The small print on the land titles given by the Institute for Agrarian Reform and Colonization explains that the Huaorani "are not allowed to interfere with mineral and oil exploitation by the national government or authorized individuals." These conditions make it very clear that the Ecuadorian government intends to continue the exploitation of oil and other natural resources on Indian lands. This perpetrates the colonial I (Ecuador) On June 4th,1990, the Confederation of Indigenous Nationalities of the Ecuadorian Amazon (CONFENIAE) and lawyers of the Sierra Club Legal Defence Fund (SCLDF), together with the Inter-American Commission on Human Rights, filed a petition in which they charge the Ecuadorian Government with "the endangerment of the lives and culture of Ecuador's Huaorani people through the encouragement of oil development on the Huaorani's traditional lands." Voi5Nos3&4 policies of disrespect for Indigenous peoples and their rights to decide their own destiny. The grand political propaganda that accompanied the ratification of the land entitlement, shows how the government is trying to change its negative image in respect to the destruction of the natural environment and the negation of Indigenous rights. Neither CONAIE (the Confederation of Indigenous Nations of Ecuador) nor CONFENIAE were invited to the ceremony. Ayuma Tenko, representative of the Huaorani people, upon receiving the ownership titles, commented: "This ratification of our territory is not completely your will. It is the product of years of struggle by our people, of national organizations and of national and international solidarity. Furthermore, Mr. President, we ask that you immediately stop the construction of roads in our territory, that you evict the colonizers that have invaded our lands and the oil companies that are destroying our forests. Someday we will have nothing. If you do not meet our demands, we will defend what belongs to us with our own spears." I II II •• CONOCO Ecuador, Ltd, a "wholly owned subsidiary of Dupont, plans to build more than 100 miles of roads and pipelines, as well as dozens of oil rigs, pumping facilities and housing for several hundreds workers" with direct encroachment on Huaorani lands. 13 �About 1,600 Huaorani people live by hunting and shifting cultivation, and are among the most isolated groups of the Amazon rainforest. CONFENIAE president, Luis Varga tragically sums up what the "developers" will bring to the Indian population: Forced employment or unemployment, a loss of the natural resources which guarantee Indian subsistence, as well as general contamination of their environment, the introduction of prostitution, alcoholism and infectious diseases, the destruction of traditional healing methods and natural cures, and the assimilation into a destructive, consumerist society. Furthermore, the abuse of Indigenous people goes hand-in-hand with the destruction of the Amazonian rainforest. Members of both CONFENIAE and SCLDF emphasize how the interests of Indigenous people and conservationists coincide. "By assuring the respect and protection of Indigenous rights, the environment will automatically be protected. On the other hand, efforts to protect the Amazon which do not actively include Indigenous people and elicit their sincere support are doomed to fail." Members of CONFENIAE warn us not to fall prey to governmental demagogic discourse which buries ecologically destructive practices in ecological rhetoric. National parks, forest reserves and protected areas have 14 not meant the protection of the environment in Ecuador, but rather have become new areas for colonialialist exploitation and environmental destruction. The Yasuni Park is a good example of this. Oil exploration and drilling has been frequently conducted within it's borders by CONOCO. Recently 200,000 hectares of Yasuni Park land was granted to CONOCO. The Department of National Forestry has developed a plan in conjunction with CONOCO, by which more than 50% of the total area of the park will be opened to petroleum and mineral operations. The World Bank has been financing oil development in Ecuador and a new loan of $100 million is pending. Indigenous people have filed a petition with the Ecuadorian government and the World Bank in which the respect for Indigenous cultural and territorial integrity is demanded. more contact: Sierra Club legal Defense Fund 2044 Fillmore Street 94115 San Francisco, Tel: (415) 567-61 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ecuadorian Government Being Sued by Indian - Environmental Alliance!!! (Amazon) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Ecuadorian Government Being Sued by Indian - Environmental Alliance!!! (Amazon) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (13-14).pdf http://saiic.nativeweb.org/ayn/files/original/c7b7dda70f1063a314130a28fc6bcbdd.pdf e02d656aeeafaf117432a759a3b82cd9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (15).pdf PDF Text Text I When the gates to the hydroelectric dam "Piedra del Aguila" were opened, an important part of the Mapuche community of Pilquiniyeu were covered eternally with water. The inundated areas included the cemetery, where our ancestors rest, as well as the site of many cave paintings. - the Indigenous Council of Rio Negro (Rio Negro, Argentina) Heralding the slogan, "Energy to Move the Country," Rio Negro's provincial government, moving fullspeed ahead, signed a contract with the Hidronor Enterprise which allowed for the construction of a major hydroelectric facility at Piedra del Aguila. The facility is one of a series which are planned for the Limay River, stretching from the Rio Negro to the Neuquen Provinces in the South of Argentina. The estimated cost of the project is 1.2 billion dollars and is being financed by the Inter-American Development Bank. The project is expected to generate ten-percent of the country's total energy needs. ment for the families who lost their homes and farms in the flooding. The dam was built with such poor standards that a structural crack has already been detected. The Latin American Council of the Social Sciences, FLACSO, said that the damning of these lands is "yet another step in the relentless process leading to the disappearance of the history and cultures of Indigenous peoples." Minis. Recursos Naturales Viedma, Negro In addition to the sacred sites, the 9,300 inundated hectares included a fertile valley, containing extensive forest reserves, fruit orchards and the subsistence farms of 130 Mapuche people. The 29 homeless families were relocated to neighboring lands which the government expropriated. In addition to the land, the government promised these families new homes. Nevertheless, the only homes constructed thus far have been precarious emergency shelters. Clearly, the project budget did not include an allot- Vo15Nos3&4 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. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Construction of Dam Forces Mapuches to Abandon Ancestral lands (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Construction of Dam Forces Mapuches to Abandon Ancestral lands (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (15).pdf http://saiic.nativeweb.org/ayn/files/original/e7cfd12e787078add39c991d12dc4a41.pdf 347a401680f4b47553a67e9803a72ac4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (16-17).pdf PDF Text Text I (Argentina) Veronica Huilipan, a Mapuche Indian from Neuquen, Argentina, participated in the Continental Conference: 500 Years of Indian Resistance, in Quito, Ecuador. Veronica belongs to the organization Nehuen Mapu (Strength of the Land). She spoke to SAIIC about the work Nehuen Mapu is doing in Neuquen. Our organization emerged as a result of concerns shared by Mapuches who had migrated to the city for work, health or educational reasons. These Mapuche families in Neuquen wanted to get together, to speak their own language and overcome their feelings of isolation. The first thing we did was to build a house, a place to shelter those brothers and sisters visiting from the countryside while taking care of personal matters in Neuquen. In the past, many Mapuches arriving in Neuquen from the country were obliged to sleep on chairs at hospitals or on benches in the plaza, due to a lack of resources. After accomplishing our first goat the building of the house, we began to notice that those of us living in Neuquen were having many problems. We were discriminated against by the white society, within the educational system and at work. For example, the white people would look at us disapprovingly when we spoke in our language. We realized that we had to work on the recovery and practices of our culture. The Council of Elders forms an integral part of our organization. We call the elders "the old ones." The elders give us strength; they motivate us. After we complete a task, they point out our mistakes. The elders play an important role in our organization. They help us understand that if we want to defend and recover what is rightfully ours as Mapuches, we need to do it our way and not as the Western culture does it. For example, the elders are very much opposed to political parties. It hurts them to see a member of Nehuen Mapu endorsing a political party. The elders say: "the politicians come, they take our vote, they give us a few bags of flour and, after the elections are over they never come back That is how they have used us in the past." 16 When we inaugurated our headquarters, our "ranch/' the elders organized a ceremony to give thanks. In our community we had ceremonies only once a year, between February and May. These ceremonies are to thank Ngenechen for all the good we have received. We also thank Ngenechen for the bad, since according to our elders, Ngenechen does not bestow bad things upon us without reason. Ngenechen will make things better the next year. The Grandmothers coming from the Mapuche communities in the countryside advise us to be careful about our behavior; never to forget that we are Mapuches. Mapuches must be respectful. This is an attribute of our people. We want to teach our history to the rest of the people. It is very different from what they read in the books. For example, the so-called "Conquest of the Desert" was when the Argentine army, led by Roca, invaded the desert to kill all the Mapuches, to eliminate us and take our land, imposing Western culture onto our region. Today, in Argentina's schools the children are taught that, thanks to Europe, we are civilized; that thanks to Roca, there are no more Indians. For this reason we go to the schools making presentations which give our side of history. The students have no idea why the "Conquest of the Desert" occurred, nor who financed it. The conquest was not the result of a lone army ~ding indep.endently. It was the result of an economic power dommating Argentina. The multinational corporations are guilty of creating our poverty. As a result, today in Argentina, we suffer from poverty and unemployment. The English financed the invasion of the desert. They wanted Patagonia free of Indians because the land was good and fertile. They paid Roca' s army to exterminate us. They were not successful. In hindsight they claim the invasion was done in the name of "civilization/' "religion/' or some other reason ... We ask those who justify the invasion in these terms: if progress and civilization were the reasons for the invasion, why are those now in control of the lands of Patagonia, English, and not Argentinian? The same process is unfolding today. SAIIC Newsletter �In Neuquen, we are trying to inform the people in our 35 Mapl!-che communities about the 500 years campaign, We are in the process of making a video. We already have a_radio program called "Quinte Folil" (Searching for our Roots). We use the radio to share our culture, our customs, religion and language. We also use the media to denounce human rights violations against our communities and our people. Participating in the Continental Gathering: 500 Years of Indian Resistance provided an opportunity for me to meet with myindian sisters from North, Central and South America. I participated in the Women's Commission. Before the Continental Gathering, I knew women were organized and struggling for their rights, but I didn't know there were so many of them! It was very encouraging to meet all these women. This meeting has given me yet another issue to discuss with my brothers and sisters - the organizing of Mapuche women. The situation of Mapuche women has not really come to light in Argentina. I observed that Indian women spoke on a variety of subjects, yet they all shared the same perspective, the same feelings. I really enjoyed how the women spoke from their hearts. It seems like many times people struggle using only their intellect. Many errors are made that way. At some point in the future and I don't know when that might be, Indian women will be united into one huge organization extending from the national to the international level. You can contact Nehuen Mapu at: Nehuen Mapu Juan B. Justo 33 8300 Neuquen ARGENTINA ARAUCARIAS r-' #- If you see a Pehuenche under there, ask him how things are going! lies Refuse by In the harshest winters, when it's cold enough to kill our cows, our families depend on the Araucaria trees for survival. These trees are the only guarantee for our future. When they cut them, they are cutting off our future. The Araucaria are stronger than us ... for thousands of years, it's been our source of life. -Don Meliflir of the Quinquen Valley (Chile) The Pehuenche people of the Quinquen Valley have been struggling for years to obtain official land rights. The Chilean government, meanwhile, has sold their lands to the Galletue Lumber company. The lumber company won a court battle by arguing that the Pehuenche do not use their lands to their fullest potential by not harvesting the valuable and endangered Araucaria trees. These ancient and beautiful trees are central to the lives of the Pehuenche, who have a variety of uses for the nuts. The Pehuenche settled in the Quinquen Valley in 1880, after escaping the persecution of the Chilean Pacification Plan. The 400 Pehuenche families in the Quinquen Valley were ordered off their lands by November 4,1990. After this date, the lumber company has the legal right to call in the military to evict them. The lawyer for the Special Commission for Indigenous Peoples (CEPI), Eduardo Astorga, stated that the situation is becoming very dangerous because the Pehuenche have announced that they would only leave their lands in coffins. If there Voi5Nos3&4 17 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "Nehuen Mapu" - Strength of the Land" An Interview with Veronica Huilipan (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title "Nehuen Mapu" - Strength of the Land" An Interview with Veronica Huilipan (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (16-17).pdf http://saiic.nativeweb.org/ayn/files/original/b70975e9ee6d4746d096aad9aaecb047.pdf 43bc688d93331913ff0f6377eb2ef672 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (17-18).pdf PDF Text Text In Neuquen, we are trying to inform the people in our 35 Mapl!-che communities about the 500 years campaign, We are in the process of making a video. We already have a_radio program called "Quinte Folil" (Searching for our Roots). We use the radio to share our culture, our customs, religion and language. We also use the media to denounce human rights violations against our communities and our people. Participating in the Continental Gathering: 500 Years of Indian Resistance provided an opportunity for me to meet with myindian sisters from North, Central and South America. I participated in the Women's Commission. Before the Continental Gathering, I knew women were organized and struggling for their rights, but I didn't know there were so many of them! It was very encouraging to meet all these women. This meeting has given me yet another issue to discuss with my brothers and sisters - the organizing of Mapuche women. The situation of Mapuche women has not really come to light in Argentina. I observed that Indian women spoke on a variety of subjects, yet they all shared the same perspective, the same feelings. I really enjoyed how the women spoke from their hearts. It seems like many times people struggle using only their intellect. Many errors are made that way. At some point in the future and I don't know when that might be, Indian women will be united into one huge organization extending from the national to the international level. You can contact Nehuen Mapu at: Nehuen Mapu Juan B. Justo 33 8300 Neuquen ARGENTINA ARAUCARIAS r-' #- If you see a Pehuenche under there, ask him how things are going! lies Refuse by In the harshest winters, when it's cold enough to kill our cows, our families depend on the Araucaria trees for survival. These trees are the only guarantee for our future. When they cut them, they are cutting off our future. The Araucaria are stronger than us ... for thousands of years, it's been our source of life. -Don Meliflir of the Quinquen Valley (Chile) The Pehuenche people of the Quinquen Valley have been struggling for years to obtain official land rights. The Chilean government, meanwhile, has sold their lands to the Galletue Lumber company. The lumber company won a court battle by arguing that the Pehuenche do not use their lands to their fullest potential by not harvesting the valuable and endangered Araucaria trees. These ancient and beautiful trees are central to the lives of the Pehuenche, who have a variety of uses for the nuts. The Pehuenche settled in the Quinquen Valley in 1880, after escaping the persecution of the Chilean Pacification Plan. The 400 Pehuenche families in the Quinquen Valley were ordered off their lands by November 4,1990. After this date, the lumber company has the legal right to call in the military to evict them. The lawyer for the Special Commission for Indigenous Peoples (CEPI), Eduardo Astorga, stated that the situation is becoming very dangerous because the Pehuenche have announced that they would only leave their lands in coffins. If there Voi5Nos3&4 17 �is a forced eviction, he fears that it will lead to a battle. On November 21, the Pehuenche residents blocked the, roads to the valley to stop the logging company from taking out truckloads of araucaria trees. Pehuenche leader Ricardo Melifiir stated that they have taken the action because the land and all that is on it, is still in dispute. The previous Wednesday, the Pehuenche saw twelve truckloads ofthe sacred trees being hauled off and have kept a permanent vigil since then. He reports that they are willing to block the roads indefinitely. The assistant to the government on Indigenous Issues of Governorship has accused the Communist Party of provoking false hopes of land recuperation among the Mapuches, inciting them to fight for their rights. (Chile) Since September 28, 1989, the National Commission of Mapuche Communities "500 Years for Our Identity and Autonomy" and the Council of the Lands (Aukin Wallmapu Ngulan) have been carrying out a campaign focusing on the "teachings of Mapuche ideology" in Chile. The Mapuche population in Chile comprises 10% of the nation's total number of inhabitants. Nevertheless, the newly installed government of Patricio Alwyn has demonstrated a blatant lack of sensitivity with regards to this significant sector of the population. Among the most recent affronts to the Mapuche population was the invitation to the King of Spain to visit the southern Chilean city of Valdivia as part of the 500 years "celebration of the discovery of America." Valdivia is located in the heart of Mapuche lands (the provinces of Valdivia, Malleco, Cautin, Osorno, Chiloe, Bio Bio, and Arauco have large Mapuche populations, which constitutes a majority of the province's total population). The invitation of the King of Spain to Valdivia was followed by an offer to make Chile the headquarters for the Ibero-American Conference scheduled for October, 1990, an action denounced by the Mapuche, Rapanui (of Easter Island), and the Aymara people in Chile. Despite these recent affronts by the Alwyn regime, and the democratic and human rights violations committed between 1973 and 1989 by the notorious Pinochet dictatorship, the Mapuches in Chile have both maintained and strengthened their organizations over the past few years, enabling them to successfully carry out many important activities. In November of 1989 the Mapuche people commemorated their Final Uprising, holding meetings with various regional and national government officials. Also, the First National Conference of Authorities and Personalities of Mapuche Origin was held April23-26 of this year. The Council of All the Lands declared this Conference "an important step for our people considering it has been nearly a century since 18 these Mapuche leaders were wrested from their positions following the loss of control over our lands. Now we are meeting once again. In the company of many international guests, including our Indigenous brothers from Argentina, Bolivia, and Canada, we analyzed a variety of issues bringing the event to a close with aNguillatun (Mapuche ceremony) at Cerro Nielol in the city of Temuco. 2,500 brothers and sisters attended the Nguillatun. AMeli Wuitralmapu (Meeting of the Four Corners of the Earth) was held on October 10 and 11 of this year. The objective of the Meli Wuitralmapu was to "promote activities rejecting the 500 years celebrations." According to a document produced by the Council of All the Lands, "aMeli Wuitralmapu is both the procedure for organizing and the form of organization which our ancestors used to analyze situations of importance to us as a people." Approximately 450 people participated in the Meli Wuitralmapu, including our Mapuche, Aymara, and Rapanui brothers, as well as many international guests. The plans for October 10 and 11 reflect the broad perspective held by the Mapuche organizations enabling them to carry out the many activities conducted thus far. The earlier mentioned document by the Council of All the Lands summed up the point of view held by these Mapuche organizations in the following manner: Today, after five centuries of invasion, the Mapuche people, along with many other Native Peoples, continue to exist. We are now emerging as a new movement, fighting for both immediate rights and needs, as well as a far-reaching, comprehensive politic which links our own ideological goals with those of other poor sectors of the population and questions the essence of the nation state concept embodied in the Latin American nations of today. As we approach 1992, a wide range of social and political sectors are coming together to celebrate the so-called "discovery" of America and the alleged "civilizing" process undertaken by Spanish colonialism. By participating in these celebrations and naming the celebration "The Meeting of Two Worlds," these sectors are attempting to deny the existence of the most massive attempt at genocide undertaken in the history of our nations. Following the formation of the nation states, we were forced to endure the process of internal colonization. Embodied in this process was the systematic denial of our existence as nations and the imposition of a different life-style as a result of the policies implemented by the descendents of Spanish colonialism. Nevertheless, Mapuches continue to exist as a people because of the strength and richness of our culture, passed on to us by our ancestors. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 400 Pehuenche Families Refuse to be Driven Off Lands by Lumber Company (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title 400 Pehuenche Families Refuse to be Driven Off Lands by Lumber Company (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (17-18).pdf http://saiic.nativeweb.org/ayn/files/original/07ab8aeb8b8cdae5e98a5f67413ca214.pdf c42033e0b0891bb04c86f4819e43cbc2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (18).pdf PDF Text Text is a forced eviction, he fears that it will lead to a battle. On November 21, the Pehuenche residents blocked the, roads to the valley to stop the logging company from taking out truckloads of araucaria trees. Pehuenche leader Ricardo Melifiir stated that they have taken the action because the land and all that is on it, is still in dispute. The previous Wednesday, the Pehuenche saw twelve truckloads ofthe sacred trees being hauled off and have kept a permanent vigil since then. He reports that they are willing to block the roads indefinitely. The assistant to the government on Indigenous Issues of Governorship has accused the Communist Party of provoking false hopes of land recuperation among the Mapuches, inciting them to fight for their rights. (Chile) Since September 28, 1989, the National Commission of Mapuche Communities "500 Years for Our Identity and Autonomy" and the Council of the Lands (Aukin Wallmapu Ngulan) have been carrying out a campaign focusing on the "teachings of Mapuche ideology" in Chile. The Mapuche population in Chile comprises 10% of the nation's total number of inhabitants. Nevertheless, the newly installed government of Patricio Alwyn has demonstrated a blatant lack of sensitivity with regards to this significant sector of the population. Among the most recent affronts to the Mapuche population was the invitation to the King of Spain to visit the southern Chilean city of Valdivia as part of the 500 years "celebration of the discovery of America." Valdivia is located in the heart of Mapuche lands (the provinces of Valdivia, Malleco, Cautin, Osorno, Chiloe, Bio Bio, and Arauco have large Mapuche populations, which constitutes a majority of the province's total population). The invitation of the King of Spain to Valdivia was followed by an offer to make Chile the headquarters for the Ibero-American Conference scheduled for October, 1990, an action denounced by the Mapuche, Rapanui (of Easter Island), and the Aymara people in Chile. Despite these recent affronts by the Alwyn regime, and the democratic and human rights violations committed between 1973 and 1989 by the notorious Pinochet dictatorship, the Mapuches in Chile have both maintained and strengthened their organizations over the past few years, enabling them to successfully carry out many important activities. In November of 1989 the Mapuche people commemorated their Final Uprising, holding meetings with various regional and national government officials. Also, the First National Conference of Authorities and Personalities of Mapuche Origin was held April23-26 of this year. The Council of All the Lands declared this Conference "an important step for our people considering it has been nearly a century since 18 these Mapuche leaders were wrested from their positions following the loss of control over our lands. Now we are meeting once again. In the company of many international guests, including our Indigenous brothers from Argentina, Bolivia, and Canada, we analyzed a variety of issues bringing the event to a close with aNguillatun (Mapuche ceremony) at Cerro Nielol in the city of Temuco. 2,500 brothers and sisters attended the Nguillatun. AMeli Wuitralmapu (Meeting of the Four Corners of the Earth) was held on October 10 and 11 of this year. The objective of the Meli Wuitralmapu was to "promote activities rejecting the 500 years celebrations." According to a document produced by the Council of All the Lands, "aMeli Wuitralmapu is both the procedure for organizing and the form of organization which our ancestors used to analyze situations of importance to us as a people." Approximately 450 people participated in the Meli Wuitralmapu, including our Mapuche, Aymara, and Rapanui brothers, as well as many international guests. The plans for October 10 and 11 reflect the broad perspective held by the Mapuche organizations enabling them to carry out the many activities conducted thus far. The earlier mentioned document by the Council of All the Lands summed up the point of view held by these Mapuche organizations in the following manner: Today, after five centuries of invasion, the Mapuche people, along with many other Native Peoples, continue to exist. We are now emerging as a new movement, fighting for both immediate rights and needs, as well as a far-reaching, comprehensive politic which links our own ideological goals with those of other poor sectors of the population and questions the essence of the nation state concept embodied in the Latin American nations of today. As we approach 1992, a wide range of social and political sectors are coming together to celebrate the so-called "discovery" of America and the alleged "civilizing" process undertaken by Spanish colonialism. By participating in these celebrations and naming the celebration "The Meeting of Two Worlds," these sectors are attempting to deny the existence of the most massive attempt at genocide undertaken in the history of our nations. Following the formation of the nation states, we were forced to endure the process of internal colonization. Embodied in this process was the systematic denial of our existence as nations and the imposition of a different life-style as a result of the policies implemented by the descendents of Spanish colonialism. Nevertheless, Mapuches continue to exist as a people because of the strength and richness of our culture, passed on to us by our ancestors. SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Kings Visit Protested (Southern Cone) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Kings Visit Protested (Southern Cone) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (18).pdf http://saiic.nativeweb.org/ayn/files/original/4ad9297565914c14c0063d00b714b2d4.pdf c6a9949c08086251954560991f7ae46b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (19-20).pdf PDF Text Text • • 51 (Ecuador) One-hundred representatives of the nine Indigenous Nations of Ecuador met and decided to stage the "First Uprising of Indigenous Peoples" on June 4th. The uprising was a response to the Borja administration's treatment of Native peoples and their continuous disregard for agreements made, promising restraint regarding the exploitation of Indian lands by multinational corporations. The decision to call for an uprising was spearheaded by the Confederation of Indigenous Nations of Ecuador (CONAIE), the Confederation of IndianOrganizations of the Ecudorean Andes (ECUARUNARI), and the Confederation of Indian Organizations of the Ecuadorean Amazon (CONFENIAE) the umbrella organizations which includes all major Indian organizations in Ecuador. Collectively, these organizations represent approximately four million people. The decision was made in early June, in the town of Pujili, Cotopaxi Province. The uprising began with a sit-down occupation of the Santo Domingo Church in Quito by approximately 200 Indian people and their supporters from human rights organizations. Simultaneously, all major roadways were blocked in the Vol5 Nos3&4 Amazonian province of Napa. The uprising quickly spread throughout the nation as people proceded to congregate in massive protest demonstrations engulfing the nation's population centers. All major thoroughfares in Ecuador were blocked, and the situation was complicated by a general strike among farmworkers. At the start of the uprising, CONAIE declared "the history of our country is the history of 500 years of Indigenous resistance against colonialism, oppression, discrimination and neocolonialism. The Indigenous Uprising demonstrates the continuity of a struggle begun by Rumitahui, Tupac Amaru, and other leaders who fought to recover the lands belonging to our forefathers." Violent clashes between the military, police and Indian people took place in various parts of the country, leading to several casualties and the arrest and detainment of some leaders. According to ECUARUNARI, Oswaldo Paguay, one of their leaders was killed by the military in the Chimborazo Province. CONAIE demanded that the Borja government comply with the Sarayacu Agreement signed in June, 1989. The 16 point agreement in- 19 �eludes a demand for the return of stolen lands and that negotiatjons be held in good faith to solve existing land conflicts, the immediate halt to oil exploration and exploitation on Indian lands, the recognition of an Indigenous Nationality Law, which recognizes Ecuador as a plurinational state, and the immediate expulsion of the Summer Institute of Linguistics from Ecuador. Negotiations began on June 7th, when the demonstrators left the Quito church and the military released those they had arrested. The Archbishop of Quito, Antonio Gonzalez and Bishop Victor Corral of Riobamba mediated the talks between CONAIE and the government to put an end to the violence. President Borja ordered the military into the "conflict zone" while publicly accusing "irresponsible agitators of manipulating the Indigenous people, encouraging them to commit acts of violence which blocks the economic progress of Ecuador, as well as the arrival of food supplies to the cities." From November 9-15, police and paramilitary groups hired by local landowners, violently evicted Indian people from lands which historically are theirs in the Quechua communities of San Francisco de las Cajas, Huaycopungo, 1 de Mayo, and San Clemente. During the attack, Gaitana Farinango was killed and more than 40 men, women and children were wounded, homes were burned and gardens were destroyed. This act of violence was denounced by CONAIE, who then announced a break in the negotiations with the Ecuadorian government on November 19th, after five months of unsuccessful negotiations. In an open letter to President Rodrigo Borja, dated November 11th, CONAIE states that "the government is responible for the attacks on the Indigenous and campesino movements and we call on you the President to reflect on the dangerous consequences of permitting the paramilitary groups who work for the landowners, along with the complicity of police forces to carry out such attacks with impunity." After this, the government issued an order for the capture of Luis Macas, Vice President of CONAIE and eight other Indian leaders. Please send letters and telexesof concern to: President Rodrigo Borja Palacio Nacional Quito, ECUADOR Telex: 393-223-75 PREREP ED 20 SAliC Nevvsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Uprising in Ecuador! (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Uprising in Ecuador! (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (19-20).pdf http://saiic.nativeweb.org/ayn/files/original/eb3120ca348e4824cebecd9b21623be5.pdf dd392e8c0507a3d2b0f674b0ed9edfec Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (21).pdf PDF Text Text 1 Indigenous The Continental Gathering "500 Years of Indian Resistance," with representatives from 120 Indian Nations, International and Fraternal organizations, met in Quito, Ecuador on July 17-20, i 990. The gathering was organized by the Confederation of Indian Nations of Ecuador (CONAIE), the Organization of Indian Nations of Colombia (ONIC) and SAIIC. The following is the Declaration from this gathering.To order the English translation of the conference resolutions, please send a five dollar contribution to SAIIC. The North, South and MesoAmerican conference participants declare before the world the following: We Indians of America have never abandonE)d our.· ··. . constant struggle against the conditions of opprE)S$iBP• discri!Tli~ nation and exploitation which were impose?uponw:;asl:Jire.su,lt of the European invasion of our ancestratwrritories. yobJuncturat':r~fledtion~tthe Our stuggle is not a mere memory of 500 years of oppressionw~i~hthe lf\W~dE,trs,Jrt complicity with the "democractic" gov€Jrf1rnel'lts<Bf our. countries, want to turn into events of jubilatio~ l:J;!Jd C€Jl~bratiop. Our struggle as Indian People, Nations~n~j\,!ationalitiE~sis based on our identity, which shall lead us tq ti'U~:Iib;~r~tiB{L WEI e.rfJ: • responding aggressively, and COQ'JI'J'\it?t.tr~~IVE)S, to. reject .thls_ •. "celebration." . •• . , The struggle of our i=l.?~pl$§~sa ··.·..·...a new q~ality in recent times. This struggle,i.s:JEI~~.isol!:lt~ .·•· .. ·.·· •. more organized. We are now complfJ:t~ly 9Phscious t~~t..our total . liberation can only be express~d through tne coi}lplete exerc1se of our self-determination. OurL!fiity is ~ased on this fundamental right. Our self-determination is not just a simple declarati\)rt is to say, the creation of a new nation. In this Gathering it has been clear that territorial rights are a fundamental demand of the Indigenous Peoples of the Americas. Based on these aforementioned reflections, the organizations united in the First ContinentaiGathering of Indigenous Peoples reaffirm: 1. Our emphatic rejection of the Quincentennial celebration, and the firm promise that we will turn that date into an occasion to strengthen our process of continental unity and struggle towards our liberation. ;z. Ratify our resolute political project of self-determi. · nationandol.lr.<'!utonomy, in the framework of nation states, under a new pop4larorder, with respect for whatever forms of organization each N?tion determines appropriate for their situation: ·· · '· ··. 3.· Affirm our decision to defend our culture, education, ~1'\dreligichasfub~arn~ntarto our identity as Peoples, reclaiming and maint~ini119 ~yro1111n forms of spiritual life and communal coexistence; in an intirilate relationship with our Mother · ..·· ,:: < ' :<· , Earth. 4. ,WeJ·eJe~the manipulation of organizations which are linked to the dominS;ntse~tors of society and have no Indigenous repre.se~latatian;)llbOusurp our name for (their own) imperialist interest~. ~ttl'lesatn!'~ime, we affirm our choice to ))tre.ngthen'o~to'Mn~r9?1'liz;a~ion~,,without excluding or isolating ourselves from pthej'popular struggles. 5. ·V\fare¢6gglzethE)>i~~ortant role that Indigenous women ple~.y iqthestrl.l9{ll~~ofour Peoples. We understand We must guarantee thE'/~~~esslary conditions that . • tile ne.cesslty to ~xpaqd women's participation in our organizapermit complete exercise of our sel!-?e.termination;a!ld thisib1' •· tiOiil) <'jrld:\Ne relaffi~J11 tliaHtis one struggle, men and women turn must be expressed as complete:autcmomyforour Peoples, togethe.r1 ln opr liberatil)h.process, and a key question in our Without Indian self-government and witnoutcontrol of our politlcal pre;ctiye.s. , territories, there can be no autonomy. · ·· . .. .,.·. . ·< > ~; we:Jndian Peoples consider it vital to defend and The achievement of this objective is a pnllclpal taskfbr cons~rv~ our natural resources, which right now are being Indian Peoples however, through our struggles we have learned attacked by transnational corporations. We are convinced that that our problems are not different, in many repects, from those this defense will be realized if it is Indian People who administer of other popular sectors. We are convinced that we must and control the territories where we live, according to our own march alongside the peasants, the workers, the marginalized principles of organization and communal life. sectors, together with intellectuals committed to our cause, in 7. We oppose national judicial structures which are order to destroy the dominant system of oppression and the result of the process of colonization and nee-colonization. construct a new society, pluralistic, democratic and humane, in We seek a New Social Order that embraces our traditional which peace is guaranteed. exercise of Common Law, an expression of our culture and The existing nation states of the Americas, their forms of organization. We demand that we be recognized as constitutions and fundamental laws are judicial/political expresPeoples under International Law, and that this recognition be sions that negate our socio-economic, cultural and political incorporated into the respective Nation States. rights. 8. We denounce the victimization of Indian People At this point in our struggle, one of our priorities is to through violence and persecution, which constitutes a flagrant demand a complete structural change which allows for the violation of human rights. We demand respect for our right to recognition of Indian people's rights to self-determination, and life, to land, to free organization and expression of our culture. the control of our territories through our own governments. At the same time we demand the release of our leaders who are held as political prisoners, an end to repression, and dro Our problems will not be resolved through the selfrestitution for the harms caused us. serving politics of governmental entities which seek integration and ethno-development. It is necessary to have an integral trasformation at the level of the state and national society; that Voi5Nos3&4 21 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Declaration of Quito (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Declaration of Quito (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (21).pdf http://saiic.nativeweb.org/ayn/files/original/b3e784bf5a7e3c19feb62a3e7744e30f.pdf 0478db854414776dd5cf625be5aef041 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 _ 4 (22).pdf PDF Text Text I (Colombia) SAIIC learned from Amnesty International of the torture and killing of three leaders of the Arhuaco Indians from the Sierra Nevada of Santa Marta, Department of Magdalena. Luis Napoleon Torres, former governor and spiritual leader of the Arhuaco and mediator between the community and the Colombian authortities, was killed together with community leaders Angel Maria Torres and Hugues Chaparro in circumstances suggesting they may have been victims of extrajudicial execution. On November 28, the three set out from Valledupar, the capital of the Department of Cesar, on a bus going to Bogota. According to eye-witness reports, the bus was stopped near a town called Curumani in the south of Cesar by a group of heavily armed men wearing army uniforms, who forced the three men off the bus. On December 13, the bodies of Hugues Chaparro and Luis Napoleon Torres were found in an unmarked grave in Tomalinda, Cesar, showing signs of severe torture. The body of Angel Maria Torres was found on December 14, in El Paso, Cesar, also showing signs of torture. Members of the Arhuaco community and the National Indigenous Organization of Colombia (ONIC) have denounced the killings to the Procurator General, who has a human rights monitoring role in Colombia, and to other national authorities. In recent years human rights violations have occurred on an increasing scale in Colombia. Armed forces counter-insurgency operations have been progres- sively intensified to combat the country's guerrilla groups. In areas where guerrilla forces are active, the local civilian population is often perceived by the armed forces as potential collaborators and has, as a result, been subjected to arbitrary arrest, torture, "disappearance" and extrajudicial execution by army personnel and civilians working for them. Civic and community leaders, including leaders of Indigenous communities in areas where guerrilla forces are active, have been particular targets. The majority of abuses have been attributed by Colombian authorities to civilian "death squads" which it claims it is unable to control. However, independent investigations, including judicial enquiries, have concluded that many such groups operate under the command or with the support of the Colombian armed forces. We urge you to send letters that there be an immediate enquiry into their deaths, the public and results of which should be urging that all possible measures be taken to community leadprotect the lives of ers to ensure that to carry out their lawful activities. Send immediately to: Presidente Cesar Gaviria Presidente de Ia Republica Palacio de Narino Bogota, COlOMBIA Telegrams: Presidente Gaviria, Bogota, Colombia Telexes: 396 41224 CO • I I • Released Due to Urgent Response!! (Bolivia) On the 14th of November 1989, policemen arrested Felipe Quispe Huanca, union leader of the Federation of Campesinos Tupak Katari of La Paz. He was held for several months in the Public Prison of San Pedro in La Paz. The government accused Felipe of being the perpetrator of assaults with explosives against the central offices of two political parties. Felipe vehemently denies these charges, indicating that they are reprisals for his trade union activities among Indian communities. Felipe has worked extensively with Aymara Indian communities. He was arrested on his return from a gathering of 5,000 Indian people, honoring the famed Indian leader, Tupak Katari, killed for his resistance to the Conquistadors. Felipe was held prisoner for months without formal charges or a trial. SAIIC sent out an Urgent Action request in June of 1990 and Felipe Quispe Huanca was released in August. We would like to express our sincere appreciation to all those who responded to the Urgent Action. Please take the time to respond to as many of the Urgent Actions as you possibly can as they are often proven to be effective. 22 SAIIC Newsletter � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 5, Nos. 3 & 4 (December 1990) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Three Arhuaco Indian Leaders Murdered (Andes) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Zotero Title Three Arhuaco Indian Leaders Murdered (Andes) Item Type Newspaper Article Attachment Title Vol. 5, Nos. 3 _ 4 (22).pdf