The Geography of Self Determination

Tupac Enrique Acosta

When the United Nations passed General Assembly resolution 1514 in 1960, declaring “All peoples have the right of self determination”, one of the arguments put forward by the member states of the UN was to clothe the concept of territorial integrity of the states themselves as being protected under the same principle.  In fact, section 6 of the same resolution GA1514 states:

“Any attempt aimed at the partial or total disruption of the national unity and the territorial integrity of a country is incompatible with the purposes and principles of the Charter of the United Nations.”

In essence, these two statements from the seminal document that made colonization a crime for the first time in international law established an inherent conflict in the UN processes that now, nearly half a century later, have come to a definitive point in terms of historical resolution. 

Nowhere is this more evident than in the present by the blatant efforts by the anglophile bloc of government states (US-Canada-New Zealand-Australia) to block the full recognition of the Right of Self Determination in the UN Declaration on the Rights of Indigenous Peoples.  The position of these government states attempts to place the right of self-determination of the Indigenous Peoples as existing only within the parameters of domestic policy and legal systems, even though these same systems are products of colonization itself.

The political arguments on both sides of the issue are in conflict, not just because of the doctrines of power that gave birth to the concepts of dominion which define the states and the social relations of their member constituencies, but also because the framework for resolution of the issues within the UN system is incompetent to address the spirituality of the earth based territorial reality of the Indigenous Nations, and the system itself is incoherent according to the geographic sciences of modern times.

What is lacking is a mechanism to define the issues in common terms, outside of the intellectual framework of colonization and dominion. What is missing is a clarification of the concept of territorial integrity, as a dimension of ecological and social sustainability and not a bastard relic from the intellectual Regime of Doctrines spawned by the Divine Right of Kings.

Emergence of the Fourth Principle

GA 1514 was followed by GA1541, which specified principles that defined three options for the attainment of “a full measure of self-government”, as the only contemplated political trajectories at the time for relief from colonization.  These are:

1. Emergence as a sovereign independent State;
2. Free association with an independent state; or
3. Integration with an independent state.

It is an incontrovertible fact that the transfer of territorial jurisdiction from Indigenous Nations authorities to dominion concepts of control and allegiance by the states is historically flawed and legally suspect.  There are unquantifiable elements. The case of the Western Shoshone is contemporary evidence that this is not just history but reality in the context of the hemisphere of the Americas, yet there is a larger issue.

The social and geographic realities of the Indigenous Peoples as Nations continue to exist as a political anomaly in terms of the international legal system of the United Nations.  Specifically, in this hemisphere of Abya Yala (the Americas) not only is this true in the face of centuries of colonization but also in terms of the options for relief from the crime.

Self definition being the precept of self determination, the three options of GA 1541 do not adequately describe the outcome of principles of self-determination which would define the Indigenous Peoples and our continuing relationship to our ancestral territories and surviving traditional societies.

The Emergence of the Indigenous Nations is a daily occurrence, one which is manifested in accord with natural laws of reciprocity and harmony with the natural world, which includes our fellow human beings.  This ancient tradition is the shared cultural infrastructure of our confederations of families, clans, communities Pueblos and Nations. It could be characterized as a State of Integrity, which is not independent but interdependent within the network of ecosystems that describe our traditional homelands, sacred sites, territories and nations.

Thus the Emergence of the Fourth Principle for decolonization: self-determination as an expression of community ecology and environmental sustainability. It is a particular and universal principle that may serve as a threshold concept to arrive at that ancient place once called the New World, if only we could create and travel guided by maps of the geography of self-determination. 

NAHUACALLI
Embassy of the Indigenous Peoples
C/o TONATIERRA
Tel: (602) 254-5230
P.O. Box 24009 Phoenix, AZ 85074
Email: chantlaca@aol.com
www.tonatierra.org

Tlahtokan Aztlan
Treaty of Teotihuacan Theme: TIANKIZCO - Indigenous Peoples Fair Trade Zone
Principles of Development, Elements of Strategy
Local - Regional - Continental - Global
Presentation by Arthur Manuel, Indigenous Network on Economies and Trade
(INET), Friday March 10, 2006

Indigenous Proprietary Rights and Indices of Development The recognition Land Rights and Treaty Rights as the foundation for relief from poverty and colonization.

Excerpts from:
Indigenous Peoples at the Margin of the Global Economy: A Violation of International Human Rights and International Trade Law, by Arthur Manuel and Nicole Schabus

CHALLENGING THE STATUS QUO: ASSERTING INDIGENOUS PROPERTY RIGHTS ON AN INTERNATIONAL LEVEL

Background: Subsidizing the multinational corporate regime:
“In finding a duty to consult and accommodate Aboriginal Peoples, the Supreme Court supported the argument that the Canadian government's refusal to recognize Aboriginal Title serves as a subsidy for Canadian lumber companies.” “As a result of international trade agreements like NAFTA, Indigenous Peoples are in direct competition with multinational corporations for control over their lands.”

Action: Interior Alliance amicus curiae brief submitted and accepted to the World Trade Organization, Soft Wood Lumber Case, Year 2000

Conclusion:
It must be recognized, in light of the WTO's holding, that Indigenous Peoples believe they hold collective proprietary interests in their traditional territories. In other words, it is the position of the Indigenous Peoples of Canada that aboriginal title coexists, and is not subsumed by, the Title of the Crown. Aboriginal Peoples should therefore be part of the decision making process over their land and resources, and companies should also be required to remunerate Indigenous Peoples proprietary interests.

Since the WTO investigation, the Interior Alliance nations were joined by a number of aboriginal Nations from across Canada. The platform for Indigenous rights has expanded to both a national and international level and is now known as the Indigenous Network on Economies and Trade (INET). INET is open to Indigenous nations that want to assert and protect their rights to their lands and resources. As a platform that focuses on the macro-economic dimension of Indigenous rights, INET is working towards the fair and equitable recognition of Indigenous proprietary rights both within their respective countries and on an international level in order to counter current trends calling for increased corporate control. By involving themselves on an international front, Indigenous Peoples are hoping to not only win recognition of their proprietary rights, but also be active participants in trade negotiations impacting their lands and resources.

NAHUACALLI
Embassy of the Indigenous Peoples
www.tonatierra.org

Tlahtokan Aztlan - Treaty of Teotihuacan - TIANKIZCO

Evo Morales

Por Mario DURAN CHUQUIMIA*, desde Bolivia / Azkintuwe Noticias / Lunes 23 de Enero de 2006

BOLIVIA / Tiwanaku, población situada a sesenta kilómetros, a hora y media en vehículo de La Paz, capital política de Bolivia. En esta población se encuentran restos arqueológicos importantes, gigantescos bloques pétreos dan forma a templetes, pirámides truncas, una grandiosa ciudadela en medio del altiplano, los estudios científicos le dan una antigüedad de dos mil años, aunque hay algunos que le dan un horizonte de doce mil años, en diversos puntos existen los monolitos, figuras antropomórficas hechas piedra de diez toneladas de peso y de tres a cuatro metros de altura, así como la Puerta del Sol.

En este lugar Evo Morales recibe de manos de los amautas, la bendición pachamamica, los Apus le darán la energía cósmica, para que las labores del gobierno sean llevadas a buen término. Será vestido con un chuk’u y con un unk’u, en la ceremonia se le entregara un báculo hecho de roca volcánica, con revestimiento de plata, bronce, oro y pedrería nativa, los sacerdotes de todas las nacionalidades originarias le dieron la autoridad moral sobre todos los pueblos indígenas nombrándolo Kápac Apu Mallku¸ le imponen un pectoral áureo descubierto en medio de las excavaciones arqueológicas. En palabras de Evo, recibirá el primer poder, el de los pueblos indígenas, que son mayoría en Bolivia, agrupados en treinta y seis nacionalidades, siendo las principales, la aymara, la quechua, los wenayeks y otros. Las palabras de los sacerdotes resuenan en medio del altiplano, piden la energía del aire, fuego, tierra y agua para Evo.

Importantes delegaciones de los pueblos indígenas de América se han dado cita para la asunción del primer presidente originario en los alrededores del templete de Kalasasaya, sería largo enumerar las delegaciones que le entregan presentes al presidente de los bolivianos, en todas ellas se escucha un solo discurso, de que el nuevo poder ha nacido, el poder de los pueblos indígenas. El pueblo mapuche le dice “diez veces volveremos, diez veces venceremos”. Le es entregado el libro sagrado Popol Vuh por los alcaldes mayas guatemaltecos para que le sirva de guía espiritual. Tejidos y artesanías indígenas le son entregados por diferentes grupos étnicos. El j’acha uru ha llegado.

Se esperan los actos de entrega formal del poder en la plaza Murillo, lugar de la revuelta policial y popular contra el impuestazo de febrero de 2003, ante un Congreso con amplia mayoría del Movimiento al Socialismo (MAS) y la entrega del poder en San Francisco de parte del pueblo y los movimientos sociales, histórica plaza: llena de gente de extremo a extremo en tiempos de la Unión Democrática y Popular, cuando convocaron a la masas con el grito “del hambre no espera”, gobierno de izquierda que fracaso por imposición de los poderes obreros y oligárquicos; llena de protesta, petardos y explosiones de cachorros de dinamitas cuando en septiembre de 2003 el pueblo boliviano se manifestó en contra de la exportación del gas como materia prima, exigiendo la nacionalización de los recursos hidrocarburíferos, protesta que culmino con la expulsión de Gonzalo Sanchez de Lozada (GSL); plaza que se llenara de un maremágnum popular para la asunción de Evo Morales.

Habla Evo Morales, saluda en aymara, recuerda la campaña electoral, pues es la victoria de la conciencia ante la prebenda, dice que podrá equivocarse pero jamás traicionar al pueblo, promete acabar con el capital concentrado en pocas manos, recuperar el territorio, refundar nuestro país mediante la Asamblea Constituyente por lo que vía micrófono instruye a los diputados cumplir con los plazos para que esta se lleve a cabo el 6 de Agosto de este año, la Constituyente dice, servirá para acabar con el estado colonial, el colonialismo interno y la exclusión. Saluda a los ponchos rojos, mallkus y jilakatas, quienes látigo en mano, se encargan de la seguridad personal de Evo durante este acto. Es aclamado varias veces por los miles que lo rodean.

El pueblo espera que este sea el gobierno del cambio y la esperanza, pues mucha gente de los estratos populares, con su voto eligió el cambio, como decía un maestro entrevistado por los medios de prensa en Tarija: fue electo porque significaba el cambio, así que esperamos que cumpla con sus promesas. Una sola propuesta le ha significado el aprecio del pueblo, la rebaja de sueldos a los ministros y diputados, ya que estos llegaban a ganar cincuenta veces el salario mínimo nacional, que apenas llega a cincuenta dólares mensuales al cambio oficial, el ahorro logrado significara cincuenta millones de bolivianos, que se espera, sean destinados a salud y educación.

Las palabras de Eliodoro Iquiapaza, vice-presidente de la poderosa Federación de Juntas Vecinales (FEJUVE) de la ciudad de El Alto son importantes, ya que cuando se le pregunta sobre el nuevo gobierno, dice que hay que darle tiempo, que es un hermano aymara el que ha sido electo, que El Alto le ha dado el respaldo electoral, que si esperamos mas de quinientos catorce años, porque no dar un tiempo mas y que espera que cumpla con sus promesas.

Las calles y transeúntes de Santa Cruz, ciudad oriental de los masivos cabildos autonómicos convocados por intereses petroleros hechos oligarquía camba apoyados por amplios sectores empresariales y mediáticos que exigían incluso la separación de Bolivia y el nacimiento de la Nación Camba, fueron sorprendidas el día de ayer por la marcha de apoyo a Evo Morales convocada por los sindicatos y movimientos sociales de esa región, las whipalas se mezclaban con las banderas verde y blanca junto a las telas pintadas que identificaban a tal y cual sindicato, dicha marcha es una de las expresiones de las voces que ya no serán silenciadas y que muestran que el poder ya no será cuestión de cuna, billetera o color de piel.

Es por estos hechos que la asunción de Evo Morales tiene un significado especial: el despertar de las mayorías invisi-bilizadas a fuerza de látigo, bala, metralla, mediante leyes de exclusión social y política, con barreras económicas impuestas que impedían la movilidad social. Despertar del poder oculto expresado por medio de la riqueza cultural: expresiones como la fastuosa entrada folclórica del Señor del Gran Poder que de ser fiesta de indios y cholos, conquisto las calles señoriales de la ciudad de La Paz, adquiriendo símbolos de nobleza con el paso de los años; despertar de los poderes expresados en la transmisión de la herencia del ejercicio político a fuerza de costumbre de las comunidades indígenas a los sindicatos mineros y obreros, transplantado a los sindicatos cocaleros en el Chapare boliviano, a las juntas vecinales alteñas y los movimientos sociales.

La nueva Bolivia con sus nuevos poderes ha nacido y se espera que el gobierno trabaje para el bienestar de las mayorías excluidas, en palabras de Carlos Villegas responsable de la política económica del MAS hay que “nacionalizar el Estado, para que sirva al pueblo”. Esperemos que las expresiones de apoyo populares no sean defraudadas / Azkintuwe

(*) El autor fue Secretario Ejecutivo de la Confederación Universitaria Boliviana (CUB).

PERIODICO MAPUCHE AZKINTUWE http://www.nodo50.org/azkintuwe

A Community Educational and Cultural Event

San Ce Tojuan
We are One
A Video Documentary
A story of the
Origins and Migrations of the Ancient Peoples of the Continent
Told from the perspective of the
Nican Tlacah Mexican Uto-Aztecan Xicano Peoples

North High School Auditorium
1101 East Thomas Road

Saturday Janaury 21, 2006
6:00 PM

Cultural Reception and Community Panel
Reception: 6:00 PM
Video San Ce Tojuan : 7:00 PM Community Panel 7:45 PM

FREE ADMISSION
Sponsored by:
TONATIERRA
Native American Youth Council
Mexican American Youth Organization
MECHA de ASU
For more information call: (602) 764-6537
Email: chantlaca.@aol.com

New Zealand Nukes Indigenous Peoples Right to Self-Determination

By Kent Lebsock,
American Indian Law Alliance,
Geneva, December 13, 2005

Today, New Zealand, along with the United States and Australia, again made a major attempt to completely negate Indigenous peoples' right to self-determination as set forth in the Declaration on the Rights of the World's Indigenous Peoples. The Declaration is currently being discussed in Geneva at the United Nations in the Working Group (under the auspices of the Commission on Human Rights).

After last week's insistence that the human rights of Indigenous peoples be limited to a domestic interpretation, today they took the floor trying to "provide some background" to their limitations.

"Under international law, the right of self-determination is addressed in Article 1 of both the International Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural Rights. This 'common Article 1' right of self-determination is
understood in international law, under certain circumstances, to include the right to secession and full independence. We do not deny that some indigenous peoples in the world might qualify for this common Article 1 of self-determination."

In the statement New Zealand, Australia and the United States have exposed their own fears regarding the very legitimacy of their occupation of certain Indigenous territories. Because these rights might apply to Indigenous peoples, they state, they need to be subject to limitations.

To defend their territorial occupation in violation of treaties and as a result of outright theft, they state that:

"This Working Group is seeking to create a new understanding of self-determination as a right that is to be exercised within an existing nation-state and is not intended to impact in any way on the political unity or territorial integrity of any State."

This misstates and distorts the purpose of the Declaration and the Working Group. The purpose of the Declaration is to develop a set of standards regarding the human rights of Indigenous peoples. It is not to protect colonialism or the territorial integrity of states. The
rights of states are already covered in numerous existing international covenants and instruments.

In the same intervention, they go on to say:

"This Working Group must explain in this declaration exactly what is meant by the term self-determination that relates to Indigenous Peoples."

Under the position being pushed by these three states, Indigenous peoples' status under international law and, by extension, as a part of the human race, is somehow different than that of all other peoples. Self-determination, as a right, is well-defined in international law and it continues to evolve as pointed out by Ambassador Tyge Lehmann of the Danish Foreign Ministry in response to the intervention by New Zealand. To somehow exclude Indigenous peoples from this definition and create qualifications on our right to self-determination must, under any definition, be considered discriminatory and racist.

In a statement for the American Indian Law Alliance, Maivan Clech Lam stated that:

"We appeal to you to return us to the positive spirit of last week when most states and Indigenous peoples in the room were energized to work on a new and mutually beneficial relationship. I fear, Mr. President, that our three dissenting anglophonic governments live very much in the shadow of that arch-colonialist, Winston Churchill, who famously said at
the end of World War I that colonies were not entitled to self-determination. History, as we know, proved him wrong. And history, in the form of the International Court of Justice has already proven the naysayers here wrong. That court, as we know, interpreted the right of all peoples to self-determination to apply to the nomadic tribes of the Western Sahara in 1975."

Perhaps most offensive to Indigenous peoples who have, as a collective, worked on this Declaration for more than 20 years, is that New Zealand, Australia and the United States pretend to be talking for the benefit of Indigenous peoples, continuing the paternalistic attitude of the white race towards Indigenous peoples. They state, that their definition of
the right to self-determination ("the rights of indigenous peoples, residing within an existing nation-state."):

"has the chance to make a practical and real difference in the everyday lives of indigenous peoples around the globe. An ambiguous Declaration will, in our view, serve no-one's interests, least of all indigenous peoples."

Perhaps it is time that true democracy be explored and these countries listen to the Indigenous peoples' point of view which has, without exception, opposed their position. That should tell them something. That should tell us all something.




American Indian Law Alliance
611 Broadway, Suite 632
New York, New York 10012 USA
Telephone: 212-477-9100
Facsimile: 212-477-0004
Email: aila@ailanyc.org
Website: www.ailanyc.org

Students launch Web Site to lend insight about Native Americans

A link to Indian news, culture
Betty Reid
The Arizona Republic
Nov. 23, 2005 12:00 AM  
www.azcentral.com/arizonarepublic/local/articles/1123natweb23.html   

A group of urban Native American high school students launched a Web site that acts as an educational site for the public and a useful source to Valley Native Americans, especially parents.  

Www.northhighnatives.com, a link to Phoenix Union High School District's North High, launched in October. The Native American Youth Council of North High built the interactive site, which posts information about such council activities as fry bread sales, a car wash and out-of-district events such as local powwows or Native parades in Phoenix.  

Of interest on the site is a "numbers system" written in the language of the Western Apache, Salt River-Maricopa, Cherokee, Navajo and Objibwe. The site also offers an "indigenous geography" of Phoenix that shows the location of ancient settlements of the Hohokam peoples, who built irrigation systems in the Gila River Valley from 350 B.C. to A.D. 1450.  

"I believe this project will allow more people to gain an understanding of the importance of the land they walk upon each and everyday here in the Valley," North High senior Brian Bex said. The Navajo 17-year-old is the Webmaster of the youth council's site.  

April Manywhisker, vice president of the North High's youth council, said she is incredulous about how many people don't know about Native tribes. People believe all tribes are the same, although each has a distinct culture, language and worship, she said.  

The plan for the site is to collect information about all 400-plus of federally recognized tribes in the United States. Northhighnatives.com will list contact information of each tribe on the site so that high school students and their parents are informed about tribal scholarships.  

Cody Johnson, an aspiring fashion designer and a member of Tohono O'odham, plans to add video to the site. The 17-year-old junior at North High student envisions a project in which students speak their native language on the site.  

Reach the reporter at betty.reid@arizonarepublic.com or (602) 444-8049.  

http://www.northhighnatives.com/   

Related Story
Brian Bex has tinkered with computers since grade school.  

The senior at North High School lacks formal training or schooling to learn complicated codes that design Web sites. He said he is a self-taught geek who turned to the Internet for tutorial programs.  

"I learned to create Web sites through trial and error. I guess when you are young, things come easier," Bex said. "I built my own computer using old computer parts and I shopped at Newegg.com."  

Testimony to hours spent learning about computers is northhighnatives.com, an interactive Web site launched by the Native American Youth Council in the Phoenix Union High School District. Bex, a member of the council, built and maintains the site.  

He is one of 162 Native students at North High. Bex is Navajo and grew up in the Valley and attended Madison Park. Most recently, he tackled an even more complicated task, to learn the Navajo language and the government at Phoenix College.  

Lectures about Navajo religion and philosophy are treats to the student.  

"I heard why the four sacred mountains are important to Navajos, and I found it so interesting because it's who I am and where I come from," Bex said, treasurer of Native American Youth Council of North High.  

SECRETARIA CUMBRE CONTINENTAL

Mar de Plata, Argentina

Nohuanyolqueh,

Confirmamos por vía de este medio el nombrar de nuestra organización TONATIERRA como elemento oficial de la convocatoria para la cumbre continental indígena de Argentina en Mar de Plata, con lo siguiente como criterio:

Que se de el valor y afirmación de los acuerdos y posiciones tomadas desde la Primera Cumbre Continental Indígena en Teotihuacan 2000, y la ultima cumbre que se realizo en Quito en 2004.

En particular, manteemos la conciencia que fue por consenso ratificado en Quito 2004 ante el Fuego Sagrado, de realizar la siguiente Cumbre Continental Indígena en Guatemala en 2006.

Firma:
Tupac Enrique Acosta
TONATIERRA
Aztlan

(Clarificamos que nuestros pueblos NO nos identificamos como EEUU)

NAHUACALLI
Embajada de los Pueblos Indígenas
Izkalotlan, Aztlan
Octubre 12, 2004

Hermanos y Hermanas de Los Pueblos Indígenas del Continente:

Saludos de nuevo de parte de los Pueblos Indígenas Autónomos de Aztlan. Esperemos que la fuerza de la Memoria, la Conciencia, y de la Voluntad de sus Altepetl siguen siendo como siempre los ejes de la vida de sus Pueblos, y además que logremos como Pueblos Indígenas definir colectivamente con mas claridad y fuerza nuestra presencia y futuro en la arena internacional y global.

En la primavera del año 2003 se convocó una asamblea tradicional de nuestros Pueblos del territorio Aztlan en donde estuvo presente el Sr. Wilton Littlechild, rapporteur del Foro Permanente de Cuestiones Indígenas de la ONU. La documentación oficial del sistema ONU de este encuentro, Tlahtokan Aztlan, que consiste de la Declaración de Aztlan y recomendaciones en forma de Plan de Acción se encuentra en: E/C.19/2003/CRP.2

La convocatoria del Tlahtokan Aztlan como consulta regional de nuestros Pueblos Indígenas, fue dada bajo el mandato dual del camino que nos orienta como movimiento: la Tradición y la Liberación. Es el mismo mandato que nos guió para convocar la Cumbre Continental Indígena de Teotihuacan México 2000, organizado por el Consejo de Naciones y Organizaciones Indígenas del Continente (CONIC). En la Cumbre se ratificó en la forma tradicional El Tratado de Teotihuacan, que proclama ante el mundo y frente los Pueblos Indígenas del Continente un pacto internacional indígena con cuatro áreas de compromiso mutuo:

1. Alianza Espiritual
   
2. Solidaridad Política
   
3. Conformidad Cultural
   
4. Pochtecayotl – Proyectos Económicos de Intercambio y Comercio Indígena

Al poder entregar a la presencia de los Pueblos Indígena del Continente en forma de ofrenda espiritual y archivo de la realidad Los Bastones Sagrados de la Confederación Continental del Águila el Cóndor, consideramos que:

1. Hemos establecido un punto de referencia integrado al proceso internacional que se debe de evaluar colectivamente al nivel del continente. Desde ahora existe una plataforma y contexto que nosotros mismos hemos definido y creado, no los estados, que podrá servir como raíz permanente para el trabajo internacional de nuestra causa. Como precepto del concepto de la libre determinación, es necesario que sea indominable nuestro poder de auto definición.

2. Hay que aprovechar de este espacio establecido en la arena internacional para implementar otras consultas como la del Tlahtokan Aztlan en otras regiones del continente. Si logremos que estas se organizan bajo la complementariedad establecida ya con nuestro TRATADO de TEOTIHUACAN, sumar fuerza como Pueblos Indígenas del Continente es inevitable.

En la Cumbre Continental Indígena de Teotihuacan México 2000, también fue discutido, fue propuesta y luego se ratificó por consenso por todas las organizaciones, Pueblos y Naciones presentes que la comunicación intercontinental indígena lo implementaríamos en una forma dual:

con los medios modernos y a través del Fuego Sagrado.

Como seguimiento a esta consigna, y como responsables en nuestra región de los territorios de Aztlan, entregamos el informe que los delegados de la Confederación Continental del Águila y el Cóndor, al llevar la Declaración de Teotihuacan 2000 y el Sello del Tratado de Teotihuacan, este fue reafirmado en la II Cumbre Continental Abya Yala de Pueblos y Naciones Indígenas, cumplido los días 21-25 de Julio de 2004, en Quito, Ecuador.

Lo que viene, viene. Por favor hacer contacto con nuestra oficina, para hacerles llegar informes puntuales sobre el trabajo de implementación del los mandatos del Tratado de Teotihuacan, y el llamado a los Altepetl Nican Tlacah para Marzo 12, 2006 en Izkalotlan.

Tlazocamati.

Tupac Enrique Acosta, Yaotachcauh
Tlahtokan Nahuacalli
chantlaca@aol.com
TONATIERRA

NAHUACALLI
Embajada de los Pueblos Indígenas