1 12 1190 http://saiic.nativeweb.org/ayn/files/original/8abed873b2536b8a679d3734537175bb.pdf 0b9547785bc2b93e720878837387c239 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 3, No. 3 (14-15).pdf PDF Text Text EL SALVADOR "An Indian With Land Is An Indian With Title" Adrian Esquino (Nahuat) from El Salvador was interviewed by SAIIC during a recent visit to Washington, D.C. SAIIC: What region in El Salvador are you from? Adrian: The Nahuat are located in the western part of the country. The Lencas live towards the east, and the Mayas occupy a part of Chalatenango, in the north. SAIIC: So there are three Indian groups in El Salvador? Adrian: Yes. Thirty-six per cent of the Salvadorean people are Indian. SAIIC: What is the general situation presently? Adrian: Well, brother, the current situation in El Salvador has deteriorated, especially for us Indian people. Violence has come again. Well, why not say it. Since 1932 [when 35,000 people were killed] until the 80's, even up to today, the population that has been repressed the most, that has been massacred the most, has been Indian. On February 22 [1983], 74 Indians from a single cooperative in Las Hojas were assassinated [see $AIIC Newsletter, Spring, 1985, pp. 4-5]. In 1982 in another community, 36 people were killed. Generally speaking, it is the Indian people who are in the worst situation. SAIIC: Who are the assassins? Adrian: Generally our brothers are killed by members of the armed forces. SAIIC: Is the government involved in this? Adrian: Yes, and that's why we have come to Washington. During the electoral campaign, Duarte [the president of El Salvador] promised to prosecute Col. Elmer Gonzalez Araujo, who was responsible for the Las Hojas massacre. SAIIC: And what happened to the colonel? Has he been prosecuted? Adrian: No, the opposite has occurred. As a reward, he has been appointed chief of logistics of the armed forces. SAIIC: What are the claims of Indian people? Adrian: The principal claim is to the land. Most of us do not have professions. We live off the land. We say that an Indian with land is an Indian with title, and an Indian without land is an Indian without title. So our main objective is to keep our land. We also have other claims. Most of us do not have houses. There is no education, no schools, no medicine or clinics for us, no work. We have many problems in El Salvador. SAIIC: How do you feel that your people will overcome Page 14 Vol. 3, No.3. Summer, 1987 �this situation? Are you in contact with nonIndian people who can assist you? Adrian: Yes, the National Association of Indigenous Salvadoreans (ANIS), as we call our organization, has joined the Salvadorean National Workers Unity (UNTS). UNTS is a coalition of all grassroots organizations, including unions, cooperatives, farmer organizations, Indians, and other. We are convinced that the only way to face this situation is to unite. UNTS is the strongest organization in the nation. SAIIC: You talked earlier about your land claims. Do you function as cooperatives? Adrian: We have about 28 or 29 cooperatives throughout the country. Some of our cooperatives already have their own land. In other cases we have negotiated with individuals who have gradually given us some land. But we are not benefiting from the famous agrarian reform, since in our country it is an arbitrary one, and eventually the land will be returned to the large landowners. SAIIC: What crops do you grow? Adrian: We grow rice, beans, maize, choca, camote, and Jicama. We also make crafts. We make clothes, hats, baskets, and other things. As you know, we Indians can live anywhere on earth. If we do not do one thing, we do another. SAIIC: Are you in contact with other Indian organizations internationally? Adrian: Yes, we are in touch with non-governmental organizations in Canada, the United States, and with the World Council of Indigenous Peoples. Here I have had meetings with Indian organizations, Apache and others, and yesterday they sent telegrams to the Duarte government and to the armed forces. SAIIC: Do you have contacts with Indian people in Mexico, Guatemala, or Nicaragua? Adrian: Yes. Today, especially, we know that international Indian solidarity will help us find a way out, and to get recognition of the rights of Indian people. SAIIC: What can we do here to help Indian people in El Salvador? Adrian: Indians and non-Indians are sending telegrams and letters in response to our appeal, asking that respect be given to the Indian people, and also that Gonzalez Araujo be prosecuted. After the massacre we insisted that he should be brought to trial. Because of our demands, we have been robbed of our land, and even of our offices, so we have come to Washington to be heard. SAIIC: Would you like to send a message to Indian people in the United States? Adrian: I urge you to unite in solidarity with the Nahuat, Lenca, and Maya people of El Salvador during this war situation. We believe that your support, moral or financial, will help us solve our problems and ultimately achieve peace. I would like to invite all brothers and sisters to visit us in Sonsonate on December 21 and 22, when we have our traditional celebration. We Indians need to be strongly united and to help each other. We especially need your support with the difficult situation in El Salvador. Vol. 3, No.3. Summer, 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. 3 (Summer 1987) Zotero Language English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource "An Indian With Land Is An Indian With Title" (El Salvador) Type The nature or genre of the resource Newspaper Article Language A language of the resource English Date A point or period of time associated with an event in the lifecycle of the resource Summer 1987 Zotero Title "An Indian With Land Is An Indian With Title" (El Salvador) Item Type Newspaper Article Attachment Title Vol. 3, No. 3 (14-15).pdf Issue 3 Language English Pages 14-15 Publication Title SAIIC Newsletter Volume 3 http://saiic.nativeweb.org/ayn/files/original/0b09ce85dd6bec77bd56527d8cd244d3.pdf 177d5991ff8b960301141fafa485fe1c PDF Text Text '' "We Indian people want the National Organization of Indians in Colombia (ONIC) to be like a great Maloca (the traditional communal house), a Maloca built with the hands and effort of everybody, where we can all fit, without leaving anyone out." In February ONIC held the Second National Indian Congress in Colombia. More than 900 people representing about 500,000 Indians got together to evaluate the activities of the organization and to discuss the present situation of Indian communities in relation to organization, land tenure, economic life, health, education, ownership and use of natural resources, study and use of Indian legislation, and relations with non-Indian popular movements. Conclusions of the meeting, according to Unidad Indigena, the newspaper published by ONIC, included: -"In relation to land, we marshaled our strength to pursue the enlargement of the reserves until we get the minimum land necessary to guarantee our existence. -"In relation to communications, we want the newspaper Unidad Indigena to become a voice for all the communities in the country by training people in the regional organizations to do journalistic work. -"In relation to legislation, we must study the laws that exist and compel the government to comply with the laws which protect us. -"In the field of education, we have formed a special committee within ONIC to ensure the enforcement of decree 1142, which assures the autonomy of Indian communities. -"In relation to economy, we call for Indian communities to take upon ourselves the responsibility of directing our own development projects so that resources are dedicated to programs of communal interests. -"In relation to health, we encourage the pursuit of ways to combine western medicine and traditional Indian medicine. -"In relation to other organizations, we propose that our interactions not be utilitarian and that we trade materials and share experiences more frequently in order to enrich our relationships." Indian youth joined the Congress, formed their own commission, and proposed that youth meetings in the regional organizations should also be held because "only in this way can we improve our education and recuperate our cultural values." Despite the difficult situation that Indian people face in Colombiaincluding invasion of their lands, the presence of non-Indian religious organizations, and the danger of being caught in confrontations between government military forces and guerrilla groups-the Second National Indian Congress reinforced the unity of Indian people and the goal "to live off our land, from our own hands, with our parents and our children, in peace which has always been present in our communities. Page 10 � 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. 2, No. 4 (Summer 1986) 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 "Building the Great Maloca" (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 Summer 1986 Zotero Title "Building the Great Maloca" (Colombia) Item Type Journal Article Attachment Title Vol. 2, no. 4 (10).pdf Attachment URL [No URL] Issue 4 Volume 2 Publication Title SAIIC Newsletter Language English http://saiic.nativeweb.org/ayn/files/original/044b98dee6cdc40669597b9cbe6616f4 21d11b6d0d06884c1551e83ddc268e21 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 Volume 9 No. 1 & 2 (31-32).pdf PDF Text Text e e os est ' En reconocimiento de la similitud de las luchas de las mujeres indígenas de todo el mundo, tuvimos últimamente la oportunidad de hablar con Victoria Tauli-Corpuz, del pueblo Kankaney !gorot de la Cordillera de Las Filipinas. Fue Presidenta de la Alianza del Pueblo de la Cordillera, una coalición de pueblos indígenas en el norte del país. Actualmente es Directora Ejecutiva del Centro de Recursos y Educación de las Mujeres de fa Cordillera y también miembro del Comité del Fondo Voluntario Indígena de la ONU. Háblanos de la fundación del Centro de Recursos y Educación de las Mujeres de la Cordillera. os pueblos indígenas en nuestra región de las Filipinas empezaron a organizarse a mediado de los años 70 cuando el Banco Mundial financió la construcción de cuatro grandes represas a lo largo de nuestro río, el Big Chico. Este proyecto hubiera reasentado 300,000 indígenas Bontoc y Kalinga, pero lucharon exitosamente en contra de ello. Después de este conflicto, se formaron organizaciones al nivel local y provincial. La Alianza de los Pueblos de la Cordillera, la cual es la federación regional de estas organizaciones, se organizó en 1984. Aunque las mujeres eran una parte clave de esta lucha, no tenían una organización propia. Entonces, en 1985 quedamos en que era tiempo para crear nuestro propio centro de mujeres, un centro de capacitación para que sean dirigentes de sus pueblos. El Centro de Recursos y Educación de las Mujeres de la Cordillera encabezó la creación de organizaciones en la región. ¿Cuál fue el propósito fundamental del Centro de Recursos y Educación de las Mujeres de la Cordillera? Primero, queríamos que las mujeres desempeñen un papel activo en la lucha por la defensa de nuestras tierras ancestrales y por la autodeterminación. Entonces intentamos de incluir a más mujeres y de educarlas sobre estos asuntos. Al mismo tiempo, sabemos que las mujeres están marginalizadas. En nuestras comunidades tradicionales, los hombres dominan los mecanismos indígenas para la toma de decisiones. Acordamos que esto no beneficiaba a las mujeres, y entonces se tenía que mejorar esta situación. Se debe equipar a las mujeres para que participen con más impacto en la política comunal. También, en muchas de nuestras comunidades, la agricultura, que es la actividad económica principal, depende mucho de las mujeres. Pero cuando se habla de cultivo comercial, destinado al mercaVol. 9 No. 1 do, o trabajo contratado con corporaciones, las mujeres están marginalizadas. Cuando, por ejemplo, las minas emplean a trabajadores, solo dan empleo a hombres, y las mujeres quedan como empleadas. Como empleadas, las mujeres no hacen parte de las actividades económicas de la comunidad, como sí lo hacen cuando son agricultores de subsistencia. Estamos analizando como estos desenvolvimientos han marginalizado a las mujeres aún más. Háblanos del papel 'tradicional' de las mujeres en su pueblo. Bueno, como dije, las mujeres son las campesinas de subsistencia. Son ellas quienes traen agua, cuidan las semillas, y cuidan a los niños. A veces se comparte la cría de los niños porque las mujeres se van a los campos, y en este caso los hombres se quedan en el pueblo y cuidan a los bebes. ¿Cómo crees que nació el machismo, o la dominación de los hombres, en tu comunidad? Para nosotras, la mayoría en población, el machismo llegó con la colonizadón. Anteriormente, a pesar de que no participabamos en las tomas de decisiones formales, se nos consultaba para conocer nuestras opiniones. Cuando llegaron los colonizadores, declararon que las mujeres debíamos quedarnos en casa y cuidar niños. Ello no correspondía a nuestro pensamiento tradicional; antes el trabajo de la casa se compartía. Las ideas machistas contaminaron nuestras comunidades. Por ejemplo, teníamos una tradición de noviazgo en la cual las mujeres actuaban también. Las separaciones matrimoniales se permitían bajo ciertos pretextos. Cuando vinieron los colonizadores con sus creencias religiosas, nos dijeron que ello no podía ser, que era inmoral, que no podíamos separarnos de nuestros maridos. Nuestros colonizadores trajeron y reforzaron la dominación de los hombres en nuestras sociedades tradicionales. 31 �Mu J E R Las comunidades indígenas en las Filipinas, ¿Tienen territorios reconocidos? Ocupamos nuestras tierras, pero la ley mantiene que nuestras tierras son tierras públicas. Tenemos una ley en las Filipinas que estipula que todas tierras con pendientes de 18% o más son públicas, y entones no pueden ser compradas ni vendidas. Ahora, casi todas nuestras tierras son de inclinación de 18% o más. Por eso es que se considera casi la totalidad de las personas de nuestro pueblo como ocupantes colonos-en sus propias tierras. Entonces, estamos trabajando para la revocación de esta ley. En 1986, cuando hubo una comisión constitucional, presionamos para que se añadiera una cláusula a la constitución para el reconocimiento del derecho a las tierras ancestrales de los pueblos indígenas. Se incorporó esta ley en la constitución, pero hasta que no se crea legislación para efectivar y apoyar la ley, legalmente no tenemos una ley de tierras ancestrales en nuestro país. ¿Cuáles son las otras realidades que enfrenta tu pueblo? Siguen las actividades madereras. Las compañías madereras intentan expulsar al pueblo de su tierra. La minería es uno de nuestros principales problemas porque nuestra región abunda en minerales. Un 75% de las exportaciones de oro viene de nuestra región. El gobierno está aflojando las leyes, facilitando la inversión y entrada de las compañías. Estas compañías reciben contratos de 70 años. Abren minas a cielo abierto, lo que estamos resistiendo. El gobierno filipino ratificó el GATT el pasado mes de diciembre. ¿Cómo afectará esto a los pueblos indígenas? Tendrá un tremendo impacto sobre los pueblos indígenas, especialmente en cuanto a su derecho sobre la tierra. Será muy fácil para que el gobierno diga que como es firmante del acuerdo GATT, tenemos ya que abrir nuestras tierras para la inversión. También nos empuja a tener cultivos comerciales como flores y espárrago. Con el cultivo comercial, nuestra agricultura cambia de una producción de subsistencia para el consumo local a una producción de cultivos de alto valor; eso nos enlaza con la economía de mercado del mundo entero. ¿Cómo afecta el PDGH (Proyecto de Diversidad del Genoma Humano) a los pueblos indígenas en las Filipinas? Algunos de los pueblos indígenas han sido escogidos para colecciones genéticas, y unas colecciones probablemente ya han empezado. En la lista del PDGH, están los lfugawes, originarios de nuestra región; mi propia tribu; y los Aetas, un grupo indígenas de Luzón Central, Tagalog del Sur, y de las Visayas. Al fin del último año, 32 recibimos una carta del doctor Camara, uno de los doctores de la Misión de Hawai, en la cual adjuntaba una carta de un Hoffman-La Roche, quien preguntaba si su equipo podía participar en las misiones médicas a Aetas en el Pinatubo. Su intención era de coleccionar ADN (ácido Desoxirribonucleico, el material genético humano de base) de los Aetas tras muestras de sangre, muestras mucosas y raíces de cabello. Eso parece mucho como el PDGH. Yo encuentro esto como totalmente inmoral, porque lo que ellos quieren hacer es aprovecharse de una m1s1on humanitaria a los Aetas quienes fueron desplazados durante la última erupción del volcán Pinatubo. Trabajamos con la FET (Fundación Sobre las Tendencias Económicas) en Washington DC que presentó una petición en nombre propio y de otras organizaciones, incluso la de nosotros, para una moratoria en el PDGH, el cual en ese tiempo era apoyado por el NIH (Instituto Nacional de Salud) de los EEUU. Entonces el FET los llevó a juicio, pero el proyecto entero fue trasladado a la NSF (Fundación Nacional de la Ciencia). Llevar el NSF a juicio es mucho más difícil, porque es una entidad semi-privada y semi-estatal. Estos son los pasos que hemos tomado para evitar que el proyecto pueda coleccionar materia genética. Los pueblos indígenas de las Filipinas, ¿Enfrentan asuntos similares a los que enfrentan otros pueblos indígenas en el mundo? Realmente tenemos mucho en común, como los derechos ancestrales sobre la tierra, ceremonias tradicionales, la autonomía y la autodeterminación. Por esta comunión, pudimos contribuir al borrador de la declaración del grupo de trabajo sobre los pueblos indígenas de la ONU. No debemos subestimar lo que contribuyó nuestro grupo de presión a ese borrador. ¿Tienes algún mensaje para las mujeres de México y América del Sur y Central? Fuimos parte del grupo que organizó la Conferencia Internacional de las Mujeres en Samiland, Noruega, en 1990. Como resultado de la conferencia, quedamos en desarrollar organizaciones de mujeres al nivel regional. Las mujeres latinoamericanas se organizaron entre ellas mismas, cosa que admiro mucho. En nuestro caso, construimos nuestra red de mujeres indígenas de Asia. Ahora debemos juntar nuestros esfuerzos y unirnos otra vez para poder componer una excelente Agenda Para las Mujeres indígenas en la Conferencia Mundial de las Mujeres de la ONU en Beijing, en septiembre. Deberíamos hacer un esfuerzo para delimitar puntos pertinentes para las mujeres indígenas, del Sur o el Norte, y después presentar estos puntos. Podríamos también auspiciar una serie de eventos en Beijing donde las mujeres indígenas pueden expresar sus opiniones. O Abya Yala News � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 9, No. 1&2 (Noviembre 1995) (Spanish) 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 "Debemos Juntar Nuestros Esfuerzos": Entrevista con Victoria Tauli-Corpuz Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource November, 1995 Language A language of the resource English Zotero Title "Debemos Juntar Nuestros Esfuerzos": Entrevista con Victoria Tauli-Corpuz Item Type Newspaper Article Attachment Title Volume 9 No. 1 & 2 (31-32).pdf Attachment URL [No URL] Issue 1 and 2 Language Spanish Publication Title Noticias de Abya Yala Volume 9 Abstract Note Victoria Tauli-Corpuz, a Kankanaey Igorot from the Cordillera region of the Philippines, was the past chairperson of the Cordillera People's Alliance and is now the Executive Director of the Cordillera Women's Education and Resource Center, Inc. She speaks about the need to protect the Philippine indigenous peoples from the Human Genome Project, commercial agriculture, and violations of women's rights. Pages 31-32 http://saiic.nativeweb.org/ayn/files/original/68b1cbccc6c44ced106b959f97b60640.pdf 28432a89ade07190c2e0a9bb406311ee PDF Text Text PERSPECTIVES ON BIODIVERSITY AND INTELLECTUAL PROPERTY "Development" Crop Diversity and Indigenous People in the Andes Indigenous farmers show over 3;000 varieties of seeds at a regional Hseed fair" in the Andes. by Tirso Gonzales T he northern countries have recently become concerned with losses in biodiversit)'· Among other things. this has included concern for the loss of native crop seed diversity. private industry in the North, if not for the fam1ers and Indigenous people of the ' Third World: Presently, Northern and Southern governments. U':lnsnational corpora· The main causes of this loss a.re external tions. and international developrnent to Indigenous populations, who have always considered the seeds of native plants part of their survi""l strategy and diet. These plants. which are described by scholars in the North as "under· exploited tropical plants with p romising economic value" or the "lost crops of the Incas," have through the growth of biotechnology industries been com·en· ed into a promising source of profi1s for and llnancial agencies link biodiversity in an almost natural way to biotechnol· ogy. and ignore the Indigenous peoples who inhabit the majority of the planet's regions richest in biodiversity. This absence of real interest in lndigenous peoples is consistent with the dominant practices of "'development"' and as well as lhose of conservation. Development Institutions and the Loss of Biodiversity n~ Gonz_alt'$ is completing a dL~I'lalion on Indigenous Knowledge and Biadh'trsuy in IIJ< Unfortunately, t11e Global Str:uegy Puuvfan Andes and Mc.xic.o bt the department for Biodiversity (G$8), one of the most of Rural Sociology at rhc Unh'usily of inOucmial recem policy frameworks Wisconsin . relating 10 conservation or biological Vol. 8 No.4 diversity. continues within the s..··nne modemizmionist vein. The GS6 \vas prepared by the World Resources lnstitme. the World Conservation Union. and the UN Environment Program in const~tation with the UN Food and AgricultUre O rganization. and included the work of more than 500 individuals O\'tr three years. It was designed for adoption by scientists, politicians. and governmental and nongovernmental organizations in both lhe Nonh and South. After three years of debate. only four of its 85 actions emphasize the role of Indigenous com· munities a.nd campcsinos in the protec· 11on of biodiversity. Many international agricultural insti· tutions also continue in the same mod· cmizationist tendency. T examples wo with panicular impact on Indigenous agriculture are the International Centers 21 �f'ERSPECTIV~S ON B IODIVERSI TY AND I NTELLECTUAL PROPERTY for Corn and \\'heat in Mexico. and the Jntcmalional Center for PotalO Research in Pen1. The so-called Green Re\•olution , associated with 18 such nuemational centers of agricltltural research and The culture or each and every one or these peoples -that is, the way they know things, their modes of being. and their modes or understanding the world MOUI'Id them-is shown in their rehuion backed by imemational de,·elopmem and Onance organizations like the \Vorld to crops. plants and other li'ong beings. Bank, the IMF and US AID. promoted a fom1 of agriculture very different from that of Indigenous campcsinos. The "'re\'Oiution" W;)S designed to use high inputs or chemicals and heavy machin· ery. and offers little of substance to Indigenous farn>ers. To the contrary, it An Alternative Project For the last two years, the Asociacion Bartolome Aripaylla (ABA), one of more than 20 groups associated with the Lima-based NGO Andean Project for Campesino Technologies (PRATEC). has btcn working to revive traditional has tried to transfonn them into modem Andean techniques and crops in the ramters. dependent not only on seeds Quechua comm\mity of Quispillacta, but also knowledge, tools. money and A)r acucho. The community's territory food. The. green revolution is a principal includes over 20.000 hectares of which cause of the loss of cultural and biologi- less than five percent have been brought cal diversity in the countryside. under cultivation . Uke man}' Andean Chemicals used in the "revolution.. ha\'e communities. Quispillacta is organized also COntributed tO contamination or air, at three levels: the Ayllu. the neighborwater. soils :.tnd living things in general. hood. and the community. Nuclear fam· ilies are brought together in the Ayllu Diversity in the Andes and strengthened through collective The Andes form a mountain chain work and ritual fiestas. The ABA is made that crosses territorie-s no\v known as up of community member$ who left to Colombi~. Ecu~dor, Peru and Bolivia. study in the city and fonncd an NGO The great diversity of Andean cultures there. This has converted them, as they developed close connections wilh the thetnselves recognize. into "'visitors" in eanh, the Pachamama. and the rest or the community. They had stopped fannthe living beings such as hills, water. ing their own plots for over thin.een animals. sun and moon. This regionS years, and depended on the city. After extraordinary abundance of crops. med- rcnecting on this problem . the members icinal plams. rnait lrees. animals and of the ABA decided to return to the commicro-organisms has eamed it designa- munity. "Correcting our errors. we tried tion as a. global ..meg:Hiiversi\y'"' center. to intensify our actions of strengthening As several scholars have noted. this the community. \Ve formed another diversity in itself is not so notable as the group in the communhy. grew plants manner in which it has occurred. The and worked in the fields like the other questions are: Why is there such high members of the Ayllus, and became pan biological diversity in the Andes? Who of the agricultural cycle of the commucreates. reproduces and cares for biodi· nity.'" vcrshy? How is 1his done? \Vhy is it The ABA works in the collection and done? inventory of local and regional seeds. The answer to these questions is communal and group planting. found in the imernction between the exchange of experiences. infonnation Quechuas, Aymams. Jibaros. :1nd seeds, and Andean pra.ctices for Chichimccas, Chinantecos. Chontal. exchanging and maimaining seeds. Aushiri, Quichua. Shuar. liuitotos. Aher these two years of work and Chichas, dozens of other Indigenous Sludy of genetic conscnrntion and ero· peoples. and the namral environment. sion. the enormO\lS differences between 22 the western and the Indigenous vision have become C\•idem. They have denominated these as "'the culture or hybrid seeds"' and the "culture of native seeds.· ABA held "Seed Fairs" in 1991 and 1993. These fairs have 1>rovided incen- tives to cullivate tlative seeds of many varieties, in comra.c;t to agricultur7tl fairs organized by the Ministry of Agriculture which promote "improved seeds: Among the objectives of the II Exposition of Andean Seeds were: to show the potential of native seeds that are raised in Quipillacta, to e..xchange seeds and knowledge. to demonstr.ue the role of subsistence fanners and increase phytogenctic variety, to promote and amplify the growth or diverse Andean seeds. and to show the. nutri· tiona! richness and the diversit)' of dish- es that can be made from Andean crops. Nearly half of the area's t\yllus partic- ipated in the second seed fair, presen,ing over 3.000 samples of twelve Andean crops. When crop diversity wns charted by region. it became evident that the greatest crop diversity was found in the Rio Papas watershed-especially in the areas of Pirhuamarca and Llaqtahuaran-whcre the development institutions have the least presence. This confinns-according to ABA-that crop diversity is greatly affected by projects that promote seed improvcmem. since they carry with them an established technological packet which tends tO dis- place the t'lative ecotypes and knowledge. Cases such as th" of the Asociacion Bartolome ;lripaylla sug,~est that the con- servation of seed diversity depends more than any~.hing on the conservation and strengthening of Andean cultures. Tnoe development in the Andes will never come. in the form of modernization. par· ticularly when this means--.s often stated in the past-the replacing of everything lndiar• with - modern," 'Western tech ~ niques. Rather, Indigenous agriculture will pia}' a critical role in any authentic process of Andean development. Abya Yala News � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 8, no. 4 (Winter 1994) 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 "Development" Crop Diversity and Indigenous People in the Andes Type The nature or genre of the resource Journal Article Creator An entity primarily responsible for making the resource Tirso Gonzales Date A point or period of time associated with an event in the lifecycle of the resource Winter 1994 Language A language of the resource English English Zotero Title "Development" Crop Diversity and Indigenous People in the Andes Item Type Journal Article Author Tirso Gonzales Volume 8 Issue 4 Pages 21-22 Publication Title Abya Yala News: Journal of the South and Meso American Indian Rights Center (SAIIC) ISSN 1071-3182 Date Winter 1994 Language English Abstract Note There is emerging global concern for the loss of native crop seed diversity. Unfortunately, current efforts by prominent international organizations like the UN and World Bank ignore the role of Indigenous communities and campesinos in the protection of biodiversity. Attachment Title Development_crop_diversity.pdf Attachment URL [No URL] Andes Asociacion Bartolome Aripaylla Biodiversity Conservationism Global Strategy for Biodiversity (GSB) http://saiic.nativeweb.org/ayn/files/original/d49cae9278140ff9c726776605ae95b3.pdf 5c9220046fadbb6733e72a34ca0656e1 PDF Text Text "FOR THE RIGHTS OF THE Page MARGINAL AND OPPRESSED" 7 A new Council of Ethnic Communities "RunujelJunam" (CERJ) has been formed in Guatemala "to defend the human and cultural rights of Indigenous communities in Guatemala, so that they may keep their Identity as the original and legitimate Representatives of the Guatemalan people." In August, CERJ presented a protest to the Human Rights Commission of the National Congress, saying that those who wished to leave the "Voluntary Defense Committees" established by the military were being accused of being "Communists" and threatened. The organization also plans to work for land rights, literacy, housing, and cultural values. SOURCE : Consejo De Comunidades Etnicas, Sa. Avenida 3-13, Zona 5, Santa Cruz Quiche, Guatemala. PLANTATION WORKERS STRIKE Families of the "desaparecidos," Guatemala. ©Rick Droz ~,_/---~ On January 23, 198~ 40,000 farmworkers launched a strike against the coffee, cotton, and sugar cane plantations of the southern coast of Guatemala. The strikers, coordinated by the Committee ofFarmworker Unity (CUC), are calling for the daily wage to be raised to 10 quetzales (U.S. $3.70) per day. According to CUC, hundreds of workers have been fired for participating in the strike, and workers are being threatened and denounced as subversives by armed men in plainclothes, working for the plantation owners. � 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. 4, Nos. 2&amp;3 (Fall 1988 &amp; Winter 1989) Zotero Volume 4 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 "For the Rights of the Marginal and Oppressed" (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 Fall 1988 & Winter 1989 Zotero Title "For the Rights of the Marginal and Oppressed" (Guatemala) Item Type Journal Article Attachment Title Vol. 4, nos. 2 &3 (7).pdf Attachment URL [No URL] Issue 2 & 3 Language English Volume 4 Abstract Note A new council was formed in Guatemala to protect the human and cultural rights of local Natives. Pages 7 Publication Title SAIIC Newsletter Derechos Humanos Fall 1988 Guatemala Human Rights protection of human rights Winter 1989 http://saiic.nativeweb.org/ayn/files/original/2b48e354a1c524a3029e42dd3aad7422.pdf 85162169e22df739b0aaae2c86c35ef1 PDF Text Text "How women weave." (Reproduced from Educar:iio Popular: A/fabetizar:iio e primeiras contas, Cadernos do Centro Ecumenico de Documentaciiao e Informaciio, No. 13, Siio Paulo.) ARGENTINA Argentina has a population of 29 million people, including a large percentage of European ancestry, primarily Italian and Spanish. Following the "Independence from Spain" in 1816, the people of European ancestry took control of the government and took over the major part of Indian land. The last large armed Indian resistance ended in 1879 when the Argentine military defeated the Mapuche Confederation with the support of the United States, which sent Remington rifles to Argentina following the U.S. Civil War. Since that time Indian people in Argentina have faced a government campaign of annililation and the destruction of their culture. In spite of genocide and ethnocide, today there remain 13 Indian nations with a population of approximately 1. 5 million people. There are at least nine Indian organizations at the national level that petitioned the government of President Raul Alfonsin and the Congress to pass a law to validate the historic rights of Indian people vis-a-vis the national government. This past October 23, Congress approved the law regarding "Indian policies and support to aboriginal communities," in which, for the first time, Indian rights to constitute and live within communities are recognized. The issues of lands that have been taken and the need for bi-lingual and bi-cultural education are also addressed. The law's objectives include the statement, "It is declared in the national interest, as an act of historic reparation and of patrimonial restitution, that aboriginal communities demand attention and support for their defense and development as full participants in the socioeconomic and cultural process of the nation." It is worth adding that large segments of the general public, such as the rural and urban unions, as well as progressive artists and intellectuals who previously denied or gave no importance to Indian political participation, supported passage of the law. However, simply passing this law does not solve the problems faced by Indian people. Long-standing institutions of oppression remain intact, allowing large enterprises such as mining, lumbering and large landowning to continue to violate the human rights of Indians and poor campesinos. One Mapuche leader declared, "Unity of all affected segments of the society is necessary in order to oblige the government to comply with its promises." Vol. 2, no. 2. Winter, 1986. Published by SAIIC © 1986 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. 2, No. 2 (Winter 1986) 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 "How Women Weave" and Argentina 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 1986 Zotero Title "How Women Weave" and Argentina Item Type Journal Article Attachment Title Vol. 2, no. 2 (15).pdf Attachment URL [No URL] Language English Issue 2 Publication Title SAIIC Newsletter Volume 2 Date Winter 1986 Pages 15 Abstract Note Indian people in Argentina have faced a government campaign of annihilation and the destruction of their culture. Argentina Indian resistance Raul Alfonsin http://saiic.nativeweb.org/ayn/files/original/237b210874c455a24915aa837f99912c.pdf 305ef139201956f5708d08103e15fe56 PDF Text Text YANOMAMI LEADER WINS U.N. AWARD Ivanildo Wawnaweytheri Yanomami, 34, speaks about the situation in his territory: "In the beginning, when there were no whites, there were no planes, there were only Yanomarni on the Earth. They say that the Yanornarni have a god, and the white man has his god. And there carne a time when the god of the white man made the Naba. Our god, Ornarna, lived with the Yanornarni, instructed them. When the time changed, the Naba appeared, planes began to fly, and boats carne on the river. It was at that time that the Naba began to appear, that he carne into contact with the Yanornarni. Until that time, no one suffered from diseases, the Yanornarni lived welL always had plentiful food, the children did not suffer as they do today. The Yanornarni began to become sad and Ornarna went away. Now [my people] think that there will come a time when there will be no more Yanornarni. And they are very worried. At Surucucu, where whites never before entered, any kind of ailment, even a weak flu, kills the Yanornarni. They are very weak and I have already seen· much sadness. WHAT YOU CAN DO: Send telegrams to Pres. Sarney insisting that Intenninisterial Decree (Portaria) 250 be annulled, that the gold prospectors (garimpeiros) be expelled and the Yanornarni be guaranteed their constitutional right to use of their lands. (Pres. Jose Samey, Presidencia da Republica, Gabinete Civil, Palacio do Planalto, CEP 70150 Brasilia, DF, BRASIL-Telex 613ll7 PRDF) SOURCE: "Urihi," Commission for the Creation of the Yanomami Park (CCPY), Rua Manoel da Nobrega ill 3a. cj. 32, CEP 04001 Sao Paulo SP, Brasil. Davi Yanornarni joins the late Chico Mendes as winner of the United Nations Environmental Program's Global 500 Award. He says, "With this prize I am stronger. In my tribe the Yanornarni, we are backward, we are primitive; there everybody runs around naked. I was not born to live in the city. I was raised in the forest, and I never left my horne where my parents were born and raised ' I knew that the gold prospectors would come to my land, I knew all this. I knew the FUNAI would allow the gold prospectors to invade. The Indians asked the FUNAI to remove the gold prospectors and nothing happened. I am not against the gold prospectors. I am against gold prospecting, because it makes holes and ruins. the rivers and the river channels. The Yanornaffil do not do that, cut the ground, cut the trees, bum the forest. We are not enemies of nature. The whites also suffer- the poor. Aren't they suffering? For. they have no land to plant things on, no land to live on. Most of my relatives do not know I have won this prize. We are so spread out- it is hard to communicate. They will only know when I arrive. But I have other relatives who are very worried about me. The medicine men who work to protect me are very worried. Because I am an only son who defends the Yanornarni people. So the medicine men are doing their work so that what happened to Chico Mendes will not hapi:'en to me. There are also warriors who are on my s1de, taking care of me. And that is what I had to say. � 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. 4, Nos. 2&amp;3 (Fall 1988 &amp; Winter 1989) Zotero Volume 4 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 "In the Beginning There Were No Whites" (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 Fall 1988 & Winter 1989 Zotero Title "In the Beginning There Were No Whites" (Brazil) Item Type Journal Article Attachment Title Vol. 4, nos. 2 &3 (22).pdf Attachment URL [No URL] Issue 2 & 3 Language Spanish Volume 4 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/f4590e24fecbd49a9fc5bda70030c6f9 0f16f47d97cecf64cacbf1c679fa9d6e 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. 8, no. 3 (19-21).pdf PDF Text Text TERRITORIO '' ovili ~ 1 1 Y AUTODETERMINACION a'' en Ec ado Indígenas del Ecuador paralizaron el país rechazando las políticas de ajuste estructural y la recientemente firmada Ley de Reforma Agraria. Roberto Andolina n junio de 1994, la comunidad internacional fue sorprendida una vez más por la capacidad que el movimiento indígena del Ecuador tiene para movilizar masas de diferentes sectores por la defensa de sus intereses. En una movilización que recuerda el histórico levantamiento de 1990, las organizaciones indígenas a nivel nacional bloquearon las carreteras y autopistas del país para protestar por la aprobación de la Ley de Reforma Agraria, uno de los recientes proyectos del gobierno como parte de sus políticas de ajuste estructural. La movilización paralizó amplias áreas del país durante dos semanas y forzó al gobierno a negociar con los indígenas. Por qué la movilización El 18 de mayo el Congreso de la República rechazó la Ley de Reforma Agraria propuesta por el gobierno conservador del Presidente Sixto Durán Ballén. Sin embargo, semanas después el Partido Social Cristiano, también conservador, forzó a través del Congreso la aprobación de su propia Ley de Reforma Agraria, idéntica a la del presidente. A pesar de las objeciones de la Confederación de Nacionalidades Indígenas del Ecuador (CONAIE), la ley fue aprobada por el presidente el 13 de junio. Las organizaciones indígenas se opusieron a los aspectos de esta ley que ignoran o amenazan los intereses de sus comunidades y del Roberto Andolina estudia en el departamento de Estudios Latino Americanos de la Universidad de Texas, USA y es voluntario de CONAIE en Quito. Vol. 8 No. 3 90% de los habitantes del país localizados en áreas rurales. Dicha ley estimularía la desaparición de las tierras comunales indígenas para formar empresas agrícolas. La tierra sería entonces comercializable y muy pocos indígenas tendrían acceso a ella, esto a su turno causaría la migración masiva de indígenas y campesinos a las ciudades. El acceso al crédito, las cláusulas que promueven la privatización del agua y el énfasis excesivo en la producción para exportación amenazan el derecho de los ecuatorianos a estos bienes. Finalmente la ley eliminó la continuación de la Reforma Agraria garantizada en el artículo 51 de la Constitución. Como afirma Rodrigo Carrillo, miembro de la comisión de prensa del mov1m1ento indígena del Chimborazo (MICH), "esta ley es la imposición de una visión de la agricultura que no se relaciona con el pensamiento y la práctica indígena, usted no puede simplemente convertir la producción indígena comunal en una empresa agrícola". Pero si el contenido de la ley provocó furia e indignación entre los pueblos indígenas, la inconstitucionalidad del proceso a través del cual fue aprobada agravó la situación. Además, el proyecto de desarrollo agrario elaborado por organizaciones indígenas y campesinas durante dos años fue ignorado por el ejecutivo y por el Congreso. CONAIE criticó a los políticos por desobedecer las leyes fundamentales de la tierra, por excluir los intereses y la participación de los Pueblos Indígenas en la elaboración de la ley y por rechazar su desarrollo a través del consenso nacional. Por todas estas razones, CONAIE acordó llevar a cabo una asamblea de emergencia entre el 7 y el 8 de junio para declarar una movilización indígena a nivel nacional. CONAIE publicó un mandato en el cual el rechazo a la ley de reforma agraria fue la primera demanda. El mandato incluye además temas como la detención de la explotación petrolera y el cese a la persecución de los líderes indígenas. Ecuador paralizado El presidente Durán Ballén, hizo oficialmente efectiva la ley de reforma agraria el 13 de junio. En cuestión de días, gran parte del país fue paralizado. Manifestantes indígenas bloquearon las vias en puntos estratégicos y ocuparon edificios públicos y privados. A pesar de que el gobierno y los medios de comunicación distorsionaron los eventos los manifestantes permanecieron en las calles. Alberto Saeteros, Secretario de la Unión Provincial de Cooperativas de Comunidades Indígenas de Can'ar (UPCCC) afirmó, "aquí en Can'ar nos reunimos con la gente de las comunidades para explicarles los efectos negativos de la ley y decidimos entonces paralizar el tráfico al norte, al sur y al occidente." Ignacio Grefa, presidente de la Federación de Organizaciones Indígenas de Napa (FOIN) dijo," mantuvimos el bloqueo por ocho días, nada entró." Durante la movilización, considerables muestras de solidaridad se hicieron visibles entre los miembros del movimiento indígena y otros sectores sociales. Además, algunos 19 �TERRITORIO Y AUTODETERMINACION e Durante la "Movilización por la Vida", el más grande centro comunitario perteneciente a la Unión de Cooperativas y ComunMades Jndf. genes de la Provincia de Cañar (UPCCC) fue atacado e íncendíádo y totalmente destruido. La UPCCC es la ·organización regional indfgena de ·Cañar y está afiliada a CONA/E. Los siguientes son apartes de una entrevista con el Secretario General de la UPCCC, Alberto Saeteros. gente, la población· en general no estaba contra nosotros, ni nosotros estábamos contra la población. Este pequefto grupo dijo una serie de mentiras sobre nosotros para hacemos quedar maly justificar lo que hicieron. Nosotros nunca atacamos los mercados ni envenenamos el agua como ellos ·aseguran. El ataque fue sumamente violento. Ellos vinieron con pistolas, cañones de fabricación casera y gas lacrimógeno. Uno de nuestros activistas, Manuel Mesías Yupa Yupa murió en el ataque. Tuvimos 38 heridos y un número bastante grande de desaparecidos. El centro comunitario fue saqueado e incendiado. Cuál fue la razón del ataque y quienes estuvieron involucrados? Como usted sabe, nosotros participamos activamente en la movilización convocada por CONAIE en contra del la recientemente aprobada Ley. de Reforma Agraria. Esta ley no solamente es ilegal sino que además amenaza los intereses de los Pueblos Indígenas. Como ganamos la lucha, los seguidores de Jaime Nebot y del Que hicieron la policía y el ejército Partido Social Cristiano (PSC) decidieron durante el ataque? No hicieron casí nada para prevenir o en un acto de desesperación atacamos. Pero esto no fue solamente por la movi- evitar el ataque, Además, los militares cerlización sino por nuestro ''mercado alter- raron nuestra estación de radio lo cual dífinativo" con el cual eliminamos a los inter- cultó la comunicación. Los líderes indíge'mediarios del proceso de comercialización nas han sido perseguidos y en muchos de nuestros productos. Estuvimos, por lo casos encarcelados. Justamente ahora estatanto, compitiendo con los especuladores mos en medio de una investigación sobre que viven en el área, muchos de los cuales la actuación de la policía y el ejército apoyan a Nebot Además, fuimos atacados durante el ataque y la movilización. por el aún fuertemente afianzado racismo Qué fue destruido durante el ataque? en contra de los indígenas. Todo. Nada quedó intacto. El costo total de los daños excede los 1Obillones de Qué pasó exactamente durante el Sucres ataque? El ataque fue cuidadosamente orquestado por un relativamente pequeño grupo de La UPCCC ha afirmado que el gobierno es en parte responsable por los daños, y ustedes le ·han. exigido una· cotnpefr. · sación. Han recibido alguna·· ayuda financiera de parte del Estado? No: No hemos recibido un centavo. Y de otras fuentes? Un poco. Algunos sectores populares han ofrecido asistencia tanto. en dinero como en trabajo para ayudarnos a reconstruir. Tenemos un par de nueva;> máquinas en el centro de carpintería y pronto tendremos un nuevo.fa:/í.. Pero como usted puede ver; esta es sólo una pequeña parte de la reconstrucción necesaria. Por esta razón estarnos haciendo un llamado a nuestros aliados y simpatizantes aquí en Ecuador y también a nivel internacional para que se solidaricen con .nosotros enviándonos ayuda financiera para que podamos reconstruir nuestro centro comunitario. Mucha gente. en la zona se beneficiará con esta reconstrucción. Tiene algún comentario final? Este ataque fue motivado por el deseo de nuestros enemigos por romper la fuerza del movimiento indígena aquí en Cañar. Aunque nuestras oficinas estén destruidas, nuestra determinación sigue en pié. Continuaremos con nuestra .lucha. De hecho, estarnos más decididos y unidos que nunca. Noticias de Abya Yala 20 �TERRITORIO partidos políticos de izquierda y centroizquierda se opusieron públicamente a la ley de reforma agraria y exigieron su revocatoria. En la movilización campesinos, trabajadores rurales y urbanos ofrecieron apoyo. Héctor Villamil, Presidente de la organización de Pueblos Indígenas de Pastaza (OPIP) anotó, algunos campesinos y trabajadores se movilizaron con nosotros, vimos esto como un signo de cambio. En I992, durante la marcha de OPIP en Quito muchos campesinoscolonos reaccionaron en contra de nosotros." Rodrigo Carrillo de MICH agregó, "en general, la gente de Riobamba (ciudad en la provincia de Chimborazo) entendió el importante papel de los productores indígenas en la distribución de alimentos básicos, y nos ofreció ayuda durante la movilización." Como resultado de esta presión el presidente decidió negociar. Pero la comisión propuesta por el fue rechazada por CONAIE el 20 de junio, pues tenía claras preferencias por las propuestas del gobierno y los latifundistas. CONAIE decidió entonces continuar con la movilización. Contra-movilización Militar ) Al día siguiente, el presidente Durán declaró "estado de movilización" que le dio autoridad para despejar las calles del bloqueo y de los manifestantes con tropas del ejército. Quienes continuaran bloqueando las calles podría recibir de 1 a 3 años de prisión. Tanto las autopistas como las comunidades indígenas fueron militarizadas y a pesar de que los indígenas evacuaron inmediatamente las calles, fueron cercados por el ejército. Cinco indígenas resultaron muertos y muchos fueron heridos. En Cotopaxi y Chimborazo algunos manifestantes fueron golpeados por la policía, entre ellos niños. En Can'ar, la oficina y centro comunitario del UPCCC fue atacado y destruido por un grupo de adherentes al Partido Social Cristiano, dejando como resultado un indígena activista muerto y 38 heridos. Alberto Saeteros de UPCCC afirmó que "los militares no hicieron nada para detener el ataque y además persiguVol. 8 No. 3 ieron y encarcelaron a líderes indígenas e hirieron a miembros de muchas comunidades." En algunas localidades afortunadamente la represión no fue tan severa. Héctor Villamil de OPIP dijo, "nosotros en Pastaza tuvimos suerte pues no sentimos la represión esta vez. Nosotros habíamos considerado a los militares y a la policía como enemigos, y este es un buen signo. Pero denunciamos la represión que se dio en otras provincias por la cual aún sentimos desconfianza frente a las fuerzas armadas." Formación de la Comisión para el Diálogo CONAIE organizó la formación de una Comisión de Mediación compuesta por representantes de organizaciones religiosas y de derechos humanos tanto a nivel nacional como internacional, con el objetivo de garantizar que las demandas de los pueblos indígenas sean tomadas en cuenta en el diálogo para reformar la ley agraria. El gobierno aceptó a algunos de los mediadores y acordó una más amplia representación indígena en el comité de diálogo. Bajo considerable presión de CONAIE y otras organizaciones, el presidente acordó además levantar el estado de movilización como condición para la negociación. El congreso acordó pasar una ley reformada. De esta manera, los representantes indígenas, también como representantes de los productores agrícolas, del gobierno y del Congreso y observadores de grupos religiosos y de organizaciones de derechos humanos, iniciaron negociaciones el 30 de junio. Las negociaciones para reformar la Ley de Desarrollo Agrario se dejaron para mediados de julio. Resultados de la Lucha: Palabras o Acciones? Las negociaciones fueron difíciles, por la diversidad de sectores involucrados. Los cambios no fueron un regalo del gobierno, sino el resultado de la presión producida por la movilización y por la opinión nacional e internacional. Tal vez, en un esfuerzo por "salvar su imagen" el presidente Durán Ballén, quien de una Y AUTODETERMINACION parte invitó al diálogo, también sugmo que los resultados fueron solamente un cambio en la terminología de la ley, no en su contenido. Sin embargo el objetivo es que estas leyes modificadas se ejecuten. La ley reformada otorga prioridad a las necesidades de la totalidad de la sociedad y no sólo las de productores individuales; reconoce el conocimiento tradicional indígena sobre materias agrícolas y respeta los valores sociales y culturales de los diferentes grupos involucrados en actividades agrícolas lo que permitirá el mantenimiento de formas de organización agraria a nivel cooperativo y comunitario. La reforma además asegura la continuación y el mejoramiento de la Ley de Reforma Agraria, incluyendo distribución de la tierra, el incremento del acceso al crédito, asistencia técnica y mejoras en la infraestructura. Exige la protección de parques nacionales y reservas y reconoce los derechos de los pueblos indígenas a utilizar y manejar las selvas. Finalmente la ley pide la formación de mercados que permitan a los productores indígenas y campesinos acabar con los intermediarios. Los resultados de la movilización van más hallá de reformas legales. De nuevo, el movimiento indígena demostró su fortaleza. Esta vez, los indígenas hablaron frente a frente, en la mesa de negociaciones, con quienes eran sus "patrones" (los dueños de la tierra). Como afirma Rodrigo Carrillo "el gobierno ahora sabe que debe incluir los intereses de los indígenas. Ahora somos reconocidos como seres humanos con ideas y derechos, no como animales perezosos." Ignacio Grefa a su vez comento a cerca del proceso "Hemos logrado un nuevo espacio político y hemos fortalecido el que ganamos en el levantamiento de 1990. En ese sentido esto es sólo la continuación de esa movilización y de nuestra lucha por los últimos 500 años. Esta lucha continuará en el futuro."~ Para mayor información: UPCCC, Correo Central Cañar; Ecuador Fax: (593 7) 235 266 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. 8, No. 3 (Otono 1994) (Spanish) 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 "Movilizacion por la Vida" en Ecuador Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource Fall 1994 Language A language of the resource English Zotero Title "Movilizacion por la Vida" en Ecuador Item Type Newspaper Article Attachment Title Vol. 8, no. 3 (19-21).pdf Attachment URL [No URL] Issue 3 Language Spanish Publication Title Noticias de Abya Yala Volume 8 Author Roberto Andolina Abstract Note Indigenous people in Ecuador made their political power heard when they effectively protested the passing of an agrarian reform law that threatened indigenous land and forced the president to the negotiation table. Pages 19-21 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/df3bd26575d76adf27d73c074a2eae66.pdf 3e713faa7d22adf7efca7b7faea86d2a PDF Text Text ; ~'NUESTRA TIERRA ESTA MUERTA:" LA LUCHA DE LOS WICHi ar noventa anos, los Wichf del norte de Argentina han sufrido de la reduccion gradual de sus tierras. Donde antes habfan amplias praderas manchadas de arboles y arbustos, hoy queda un desierto de arena. Ahorra, han iniciado la lucha par sus tierras, y mas que nunca necesitan apoyo internacional. Son 50,000 Wichf quienes viven en Argentina y Bolivia hoy, en la region semiarida conocida como el Chaco. En el invierno seco, dependen casi enteramente de la pesca en el Rfo Pilcomayo para sobrevivir. Sus casas de adobe se adaptan a las temperaturas torridas a veces superiores a 50·c. Pero desde el principia del siglo, su ambiente ha vista una degradacion muy pronunciada par la Ilegada de colonizadores, los cuales agotan la tierra can la crfa de ganado. Hoy, la hambruna recorre regularmente el area de los Wichf, apagando poco a poco sus vidas. La zona de mas conflicto es la de los bloques 55 y 14 del estado argentino, un area total de 55.000 hectareas. En media de conflictos territoriales, par el agua, el gobierno ha anunciado planes de desarrollo incluyendo una carretera, un puente sabre el Pilcomayo al lado de la comunidad wichf de Nop'ok 'Wet (La Paz). EN ARGENTINA P - - "*--" ~ ~ _.,#itM;- ...., ..-~""_ Informacion original mente de: Survival for Tribal Peoples, 11-15 Emerald Street, LONDON, WC1 N 3QL, United Kingdom; Tel: 0171242-1441; Fax: 0171-242-1771 EI proximo numero de Noticias de Abya Yala traera un articulo sobre 105 Wichl, la extincion cultural, y las iniciativas contra este tragico proceso. La organizacion Earth Island Earth Stewards esta auspiciando el encuentro "Escuchando las voces de los mayores: Un encuentro intemacional de la juventud indfgena," de agosto 19 al 28, en el sitio "tipi," en Colombia Britanica, Canada. Hay espacio para doce jovenes indfgenas Cedad 17-25), de Centromerica, EEUU, y Canada. Para mayor informacion, comunfguese con: Emily Youngreen, "Voice of the Elders," R.R. #1, Gr. 1"9, C-11, Wlnlaw, B.C. VOG 2JO, Canada; Telefax: 604/226-7480; correo elec: reoracle@worldtel.com PROGRAMA DE RADIO IIVOCES INDiGENAS" Las ultimas producciones Radiales de SAlle, "Voces Indfgenas," ya estan disponibles para los meses de marzo y mayo, 1996. Contienen noticias de los pueblos indfgenas de America, y una seccion sabre Biodiversidad, Prospeccion, Biopiraterfa, y recomendaciones para comu- f nidades indfgenas para defenderse contra eso. (Disponible solamente en EspanoD $10 para individuos, Gratis para radio-emisoras indfgenas. oticias de Abya Yala es un espacio para el intercambio de informacion entre los Pueblos Indigenas del Continente. Nuestro objetivo es difundir informacion desde la perspectiva indigena, para 10 cual solicitamos a las organizaciones y comunidades indigenas como a individuos, nos envien artkulos, cartas, fotografias e informacion en general. N Invitamos tambien a todas las organizaciones a unirse a nosotros a traves del intercambio de revistasy boletines y a enviarnos sus valiosas sugerencias para hacer mas efectivo nuestro trabajo. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vol. 10, No. 1 (Junio 1996) (Spanish) 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 "Nuestra Tierra Esta Muerta:" La Lucha de los Wichi en Argentina (Back Cover) Type The nature or genre of the resource Newspaper Article Date A point or period of time associated with an event in the lifecycle of the resource June 1996 Language A language of the resource English Zotero Title "Nuestra Tierra Esta Muerta:" La Lucha de los Wichi en Argentina (Back Cover) Item Type Newspaper Article Attachment Title Vol. 10, no. 1 (40).pdf Attachment URL [No URL] Issue 1 Language Spanish Publication Title Abya Yala News Noticias de Abya Yala Volume 10 Abstract Note The Wichi of Argentina are fighting for their land and its safety. Pages 40 http://saiic.nativeweb.org/ayn/files/original/3c2457ba72d9a4fb7d30c757c1fa1290.pdf cf5345cf71f6b2a5bbc7fe8a04732742 PDF Text Text MALAYS TRIBAL PEOPLE ARRESTED IN LUMBER PROTESTS \Perth__ _ "ONE ABORIGINAL FAMILY" Aboriginal activist Pat Dodson, Chairman of the National Federation of Land Rights Councils, gave this report on the Aboriginal mobilization in observance of the 200th anniversary of the Europeans' arrival in Australia: "About 15,000 Aboriginal people were in Sydney on January 26th, 1988-the largest protest by any one people in Australia's history. When we marched, the spirit of our forbears was with us. We all remembered Jandamarra, Pemulwuy, the Kalkadoon warriors, Arapie-all the heroes and heroines who died defending the land, the culture, the ceremonies. Those without a spirit or a heart to see would not have experienced, known, or appreciated this. "We marched together as one Aboriginal family and we reasserted our nationhood. This was expressed by Central Land Council Chairman Wen ten Rubuntja when he said Aboriginal people living along the coast where the white people took over first might not know their language anymore, but the Emu story and the Snake story go all over Australia and we are all descended from these stories, they come from the sea through our country, all over Australia.' "On the streets of Sydney, we were like one great black snake and our presence was living proof of the 200-year-old lie that founded white Australia-the legality' that declared Australia an 'empty continent' or Terra Nullius. "For the remainder of 1988 our struggle will focus on these self-evident truths-our fundamental demand for land, culture, and justiceand we will continue to build our theme: We have survived-we were always here, and we will always be."' SOURCE: LAND RIGHTS NEWS, P.O. Box 3321, Alice Springs, NT 5750, Australia. ,-">··" Malaysian police have cracked down on Penan tribal people protesting the invasion of their lands by logging companies. In December and January, 128 Penans from Sarawak province were arrested under a new law that makes blocking a logging road an offense punishable by a two-year jail sentence, and a fine equivalent to U.S. $2500. So many of the younger Penan men have now been jailed that it is feared that the women and children left in the forest villages will face acute food shortages. The Penans arebeing held in small cells in the police stations at Miri and Marudi. Despite cramped conditions and inadequate facilities, they are reported to be in good morale. The Sarawak Director of Forests, Mr. Leo Chai, has said that firm action against the Penan needed to be taken because they have been "stubborn" and "have to be taught a lesson." Some of the blockades have been tom down by police andreerected by the Penan nine or ten times. 80% of the hardwoods logged in the Penan rainforest are exported to Japan. FOR FURTHER INFORMATION: Rainforest Action Network, 300 Broadway, Suite 28, San Francisco, CA 94133. Objectives and Goals of SAIIC SAIIC's goals are to promote peace and social justice for Indian people: (1) by providing information to the general public in the U.S., and to human rights and solidarity organizations regarding the struggles for survival and self-determination of Indian peoples of South and Meso America. (2) by facilitating exchange and promoting direct communication and understanding between Indian people. c ;§Aile can be reachedviaTelex #154205417 (Attn:. Telex/Electronic Mail: SAIIC) or by electronic mail via Peacenet (cdp: ·. SAIIC). '-'- � 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. 4, Nos. 2&amp;3 (Fall 1988 &amp; Winter 1989) Zotero Volume 4 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 "One Aboriginal Family" (Australia) 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 Fall 1988 & Winter 1989 Zotero Title "One Aboriginal Family" (Australia) Item Type Journal Article Attachment Title Vol. 4, nos. 2 &3 (30).pdf Attachment URL [No URL] Issue 2 & 3 Language Spanish Volume 4