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Nauacalli  page 3

 


(Español)

SECOND CONTINENTAL SUMMIT OF INDIGENOUS PUEBLOS AND NATIONS OF ABYA YALA (THE AMERICAS)

Declaration of Kito

From the heart of the world, in the place of the upright sun, following the First Summit of Teotihuacan, on the 25th day of the month of July 2004, the indigenous pueblos and nationalities of Abya Yala self-convened and reunited in the Second Continental Summit, organized by the Confederation of Indigenous Nationalities of Ecuador (Confederación de las Nacionalidades Indígenas del Ecuador -- CONAIE), Organization of Quichua Nationalities of Ecuador (Organización de las Nacionalidades Quichuas del Ecuador -- ECUARUNARI) and the Coordinator of Indigenous Organizations of the Amazonian Watershed (Coordinadora de las Organizaciones Indígenas de la Cuenca Amazónica -- COICA), with the participation of delegates from 64 indigenous pueblos and nationalities, express our words.

We are original pueblos of Abya Yala (the Americas). Our ancestors and grandparents taught us to love and venerate our fertile Mother Earth, to live in harmony and liberty with the natural and spiritual beings which exist in her. The political, economical, social and cultural institutions which we have are the heritage of our ancestors and are the basis for our future.

The valleys and steppes, the jungles and deserts, the snow-capped peaks, the oceans and rivers, the eagle and condor, the quetzal and hummingbird, the puma and jaguar, have been testaments to our collective sociopolitical systems based in human and environmental sustainability.

We were dispossessed from our original territories by colonizers and nation-states; divided to guarantee political control and pushed into inhospitable areas. The territories which we inhabit today are characterized by the conservation of biodiversity and the existence of natural resources which are being coveted by multinational corporations, for which we are newly suffering eviction.

National governments following the lines of the IMF, World Bank, and IADB, are devastating us with the payment of the external debt and are reversing our collective right to the earth, modifying legislation to permit the privatization thereof, and allowing association with companies and individual appropriation.

We denounce the national governments of the Americas who are employing ever more violent repression characterized by the violation of our human rights and our rights as pueblos; the criminalizing of our acts of defense of life and our spiritual ceremonies; paramilitarization; evictions from our lands and military occupations; the co-optation and corruption of local authorities and leaders; the promotion of projects which attempt to "compensate" the harm which transnational corporations are committing; the supposed profit-sharing; forced migration; and promoting the division and armed confrontation between commu nities in order to impose their exclusive, racist, and oppressive policies.

We oppose emphatically the establishment of plans such as the Regional South American Infrastructure Integration (Integración de Infraestructura Regional Sudamericana -- IIRSA); the Plan Puebla Panamá (PPP); the Plan Patriota; Plan Colombia; Plan Dignidad, Plan Andino, the creation of military bases; as well as the establishment of the FTAA and other Free Trade Agreements, which are propelled under the mark of the World Trade Organization and for the extractive countries of the world; the only thing they intend is the creation of infrastructure for the circulation of their merchandise, the extraction of natural resources of our lands and territories, and protection of the transnationals. We characterize this as plans of invasion for plundering, destruction, and death.

We reject plans for territorial legislation, prospecting and exploitation of minerals and hydrocarbons, establishment of Natural Protected Areas and tree farms; payment for environmental services, privatization of water and air, fumigations, establishment of patents for natural and cultural resources, and the use of transgenic seeds which is taking place in our territories, as these things are oriented only towards guaranteeing the reproduction of grand transnational capital, to the detriment of our lives.

We denounce that the national states of the Americas are characterized by the violation of national and international juridical instruments to the detriment of the collective rights of pueblos, like the Convention 169 of the OIT, of which we demand the immediate ratification for all the countries of the Americas and the rest of the world.

We remand the Organization of American States, for their lack of initiative to modify the American Declaration of the Rights of Indigenous "Populations" in conjunction with the participation and decision of the indigenous pueblos.

We remand the system of united nations for not having stood up for the indigenous populations for a decade; they still have not realized the action necessary for approve the universal declaration of the rights of indigenous pueblos.

Against this situation of eviction which characterizes the existence of our pueblos:

We resolve

To create a permanent space of linkage and interchange, where experiences and proposals converge, so that our pueblos and nationalities may confront together the policies of neoliberal globalization.

To outline a common agenda of actions and mobilizations which manifest our rejection of this model of exclusivity, and of united and concerted action to which we agree to participate against such organisms.

To establish alliances with other sectors of society, especially social movements, which permit us to confront the policies which oppress us.

To demand the unconditional liberty of indigenous leaders and authorities unjustly detained for the defense of their lands and the exercising of autonomy; and, the reparation -- such as indemnity to the families -- for moral damage caused to indigenous pueblos and nationalities by the assassinations perpetrated against their inhabitants.

To demand from the national states the inconditional repatriation of genetic and cultural resources which have been extracted legally or illegally from our lands and territories; the restitution of dispossessed territories; the free transit of indigenous peoples in their territories when compromised by national boundaries, and indemnity to the pueblos affected by the impacts of such evictions, such as the restitution of the initial areas of their lands and territories; the unrestricted respect of the territories of our indigenous pueblos and nationalities, especially those who have not yet been contacted or who live in voluntary isolation.

We demand that governments resolve all the conflicts caused by the exploitation of natural resources and the lack of guaranteed life and land when state and transnational policies are executed, as is the case with Sarayaku, Raposa Sierra del Sol, Plan Colombia, Río Pilcomayo, Montes Azules, Camisea, the case of gas in Bolivia and Margarita, and Ashánica.

To participate in International Forums such as the World Social Forum and the Social Forum of the Americas with common proposals which reflect the position of the indigenous movement.

To be in solidarity with the CONAIE against the grave attack brought against them by the ecuadorian government of Colonel Gutiérrez which tries to undermine their struggle for the construction of a plurinational state.

To be in solidarity with the pueblo of Venezuela and president Hugo Chávez, which have been characterized by the defense of their national sovereignty, against the grave attack launched against them by the United States; additionally we make a call to action against the referendum set for the 15th of August of 2004.

To be in solidarity with the Cuban pueblo for their permanent anti-imperial struggle.

Above all we affirm:

That the territories we inhabit are ours for good, by history and inalienable right, unprescribable and without embargo.

That we possess our own models which guarantee the reproduction of our pueblos and nationalities in harmony with nature, having as their base our ancestral cultural inheritance.

That we do not need legal recognition to create autonomous spaces which permit us to exercise free determination for our pueblos and nationalities.

www.cumbreindigenabyayala.org/

 

 


Minga Informativa de Movimientos Sociales

 

De Teotihuacan a Quito

Quito, 6 de julio 2004.

Dando continuidad al proceso de coordinación continental iniciado en Teotihucan, México, en octubre del 2000, donde se desarrolló la Primera Cumbre de los Pueblos Indígenas del Continente, en Quito se efectuará la II Cumbre Continental de los Pueblos y Nacionalidades Indígenas de Abya Yala, en el marco del 1er. Foro Social de las Américas.

Esta II Cumbre será un espacio de debate y encuentro, para compartir la riqueza de las experiencias de luchas, las culturas, las realidades y los procesos políticos- organizativos de los Pueblos y Nacionalidades Indígenas del continente Abya Yala, para desarrollar propuestas alternativas desde nuestra cosmovisión, estrechando lazos de solidaridad y consolidación para continuar existiendo como pueblos.

También se establecerá un mecanismo de enlace permanente entre los Pueblos y Nacionalidades Indígenas, que permita aportar en el proceso del Foro Social de las Américas y del Foro Social Mundial, así como fortalecer las alianzas con otros sectores en el ámbito continental.

Igualmente se desarrollarán estrategias regionales, para enfrentar las políticas de los organismos internacionales y multilaterales como la ONU, OEA, FMI, BM, BID, OMC; y evaluar los procesos de los proyectos de Declaración de los Derechos de los Pueblos Indígenas, así mismo, instancias como el Foro Permanente de Pueblos Indígenas, y el Decenio de Pueblos Indígenas que ya termina.

Para desarrollar esta Cumbre se ha constituido una Comisión Organizadora conformada por la Confederación de Nacionalidades Indígenas del Ecuador (CONAIE), la Confederación de Pueblos de la Nacionalidad Kichwa del Ecuador (ECUARUNARI), la Coordinadora de las Organizaciones Indígenas de la Cuenca Amazónica (COICA), y otras instituciones solidarias con los Pueblos Indígenas.

La agenda prevista tratará temas concernientes a: Tierras, Territorios y Recursos Naturales; Autonomía y Libre Determinación, Diversidad; Plurinacionalidad y Desarrollo Sustentable; Conocimientos Indígenas y Propiedad Intelectual; Derechos de los Pueblos Indígenas y Organismos Multilaterales; Nacionalidades y Pueblos Indígenas, Movimientos Sociales y Foro Social Mundial; Género y participación de las Mujeres Indígenas; Participación Política y Gobiernos Alternativos; y Militarización.

Esta Cumbre se desarrollará en el Colegio Miguel del Hierro de las Hermanas Lauritas, ubicada en la calle Santillán 240 y Av. La Gasca, a tres cuadras tras el Seminario Mayor, en Quito.

Leonidas Iza CONAIE

Humberto Cholango ECUARUNARI

Sebastiao Manchineri COICA

 

Comunidad Web de Movimientos Sociales http://www.movimientos.org
Para (de)suscripciones a la lista: http://movimientos.org/listas/info/pasavoz Problemas con subscripciones a la lista: pasalavoz@movimientos.org

 


Xinachtli - The resonance of equilibrium

 

HUITZILOPOCHTLI stands on the third, the highest level of the TEOCALLI (la piramide) and surveys the quadrant of the cosmos that is home to humanity. Under his feet a mighty force that originates from a great fire within the heart of Tonantzin, anchors him, embraces him with a power that is beyond time. It is what the religions of the world call love and the scientists call gravity. From this foundation arises TEZCATLIPOCA, constructing himself in four aspects – the first level of the Teocalli. Besides recalling the four previous suns or cultural epochs of the Nahuatl civilization, these four attributes reflect the facets of human perception in terms of the sum of relationships. Arising from the awareness of our earthbound context, the human personality is molded as a result of the interaction of duality, and the tension between two absolutes.

The duality is that of the self and others, the individual and human society, the feminine and masculine, the family and the generations – both past and future.

The first absolute that of the creation itself, the human being an integral participant and which although she remains a mystery, the universe is not a secret.

The other absolute is that of the unknown, all that lies beyond the realm of human perception or understanding. It is a philosophical attitude that regards these relationships as complementary while appearing opposed.

QUETZALCOATL appears arriving from the East, the direction of light and life, radiant with the energy of creation. Quetzalcoatl is charged with the task of ordering with the intelligence that is humankind's exceptional characteristic the apparent chaos. His instrument is the Wind with which he clears a path for the arrival of TLALOCTEKUTLI who brings the rain of time, activating the seed planted by Quetzalcoatl. The seed is the principle of harmony, the resonance of equilibrium as the Way of Life that reverberates echoing the solar wind itself to create a reality allowing for the development of the full human potential. The second level of the teocalli is constructed and the ceremony is born.

Huitzilopochtli looks to the West. It is in that direction that he senses his spirit will depart from this world. As he gazes towards the heavens, in spite of the powerful attraction of Tonantzin, a sense of nostalgia and profound longing spark him into his characteristic personality mode – action. The bow of Dream Memory is drawn, his thoughts as arrows he lets fly seeking the Quetzalmazatl: the hunt is for knowledge and wisdom. He moves to the drum of a great heart beat, the Nahui Ollin. He sings, he dances, and then finally, he flies.

 

During the Hueyi Xinachtlahtokan on March 6, 2004, convened at the Nahuacalli in Izkalotlan, Aztlan, 7 individuals from organizations representing Aztlan communities offered mutual commitment to continue in dialogue and work together enabling the association to collaborate and communicate with each other in respect to Nahuatl indigenous studies.

This gathering came at the 13th year anniversary of the implementation of the Xinachtli, a Curriculum of Cultural Competency for public schools of the Xicano Mexicano communities. The Xinachtli is a collective act of community decolonization. Contact has been made to other individuals, organizations and as priority in the organizing of the next phase of the Xinachtli Movement - CALPULTIN, those who could not attend the gathering to join us in our next meeting.

The next gathering of the Xinachtlahtokan will be in El Paso in late April. Date and times are TBA. For more information please go to the website of www.tonatierra.org, or contact Rafael Reyes at reyesrafael@msn.com.

 


Minga Informativa de Movimientos Sociales

 

De Teotihuacan a Quito

Quito, 6 de julio 2004.

Dando continuidad al proceso de coordinación continental iniciado en Teotihucan, México, en octubre del 2000, donde se desarrolló la Primera Cumbre de los Pueblos Indígenas del Continente, en Quito se efectuará la II Cumbre Continental de los Pueblos y Nacionalidades Indígenas de Abya Yala, en el marco del 1er. Foro Social de las Américas.

Esta II Cumbre será un espacio de debate y encuentro, para compartir la riqueza de las experiencias de luchas, las culturas, las realidades y los procesos políticos- organizativos de los Pueblos y Nacionalidades Indígenas del continente Abya Yala, para desarrollar propuestas alternativas desde nuestra cosmovisión, estrechando lazos de solidaridad y consolidación para continuar existiendo como pueblos.

También se establecerá un mecanismo de enlace permanente entre los Pueblos y Nacionalidades Indígenas, que permita aportar en el proceso del Foro Social de las Américas y del Foro Social Mundial, así como fortalecer las alianzas con otros sectores en el ámbito continental.

Igualmente se desarrollarán estrategias regionales, para enfrentar las políticas de los organismos internacionales y multilaterales como la ONU, OEA, FMI, BM, BID, OMC; y evaluar los procesos de los proyectos de Declaración de los Derechos de los Pueblos Indígenas, así mismo, instancias como el Foro Permanente de Pueblos Indígenas, y el Decenio de Pueblos Indígenas que ya termina.

Para desarrollar esta Cumbre se ha constituido una Comisión Organizadora conformada por la Confederación de Nacionalidades Indígenas del Ecuador (CONAIE), la Confederación de Pueblos de la Nacionalidad Kichwa del Ecuador (ECUARUNARI), la Coordinadora de las Organizaciones Indígenas de la Cuenca Amazónica (COICA), y otras instituciones solidarias con los Pueblos Indígenas.

La agenda prevista tratará temas concernientes a: Tierras, Territorios y Recursos Naturales; Autonomía y Libre Determinación, Diversidad; Plurinacionalidad y Desarrollo Sustentable; Conocimientos Indígenas y Propiedad Intelectual; Derechos de los Pueblos Indígenas y Organismos Multilaterales; Nacionalidades y Pueblos Indígenas, Movimientos Sociales y Foro Social Mundial; Género y participación de las Mujeres Indígenas; Participación Política y Gobiernos Alternativos; y Militarización.

Esta Cumbre se desarrollará en el Colegio Miguel del Hierro de las Hermanas Lauritas, ubicada en la calle Santillán 240 y Av. La Gasca, a tres cuadras tras el Seminario Mayor, en Quito.

Leonidas Iza CONAIE

Humberto Cholango ECUARUNARI

Sebastiao Manchineri COICA

 

Comunidad Web de Movimientos Sociales http://www.movimientos.org
Para (de)suscripciones a la lista: http://movimientos.org/listas/info/pasavoz Problemas con subscripciones a la lista: pasalavoz@movimientos.org

 


Indigenous youths inspired to sovereignty

 

March 30, 2004
by: Brenda Norrell, Southwest Staff Reporter
Indian Country Today
http://IndianCountry.com/?1080644916

Musician Hunter Red Day, Diné/Dakota, member of the Black Mesa Water Coalition, talks with another youth during the indigenous youth workshop at Tonatierra in Phoenix. (Brenda Norrell / Indian Country Today)

PHOENIX - Native Youth Movement members defending sacred mountains in Vancouver joined Lakota from the Black Hills in South Dakota, Hopi and Navajo from Black Mesa, Ariz., and Chicano from the barrios of Tucson and urged one another as spiritual warriors, during Tonatierra’s workshop for indigenous youths.

"I had to come here to realize what I have inside myself," said Shirley Alvarada, indigenous youth from Peru, speaking of the united effort stemming from Tonatierra’s indigenous rights efforts in downtown Phoenix.

Tonatierra and Black Mesa Water Coalition youths worked for three months to organize the day-long workshop and concert featuring Hopi reggae artist Casper, Navajo rockers Blackfire and Chicano rock and hip-hop bands from Los Angeles.

"There is an incredible energy here," said Victor E., rapper with El Vuh hip-hop and consciousness band from Los Angeles.

"There are so many youths and they’re just taking it in. They are just happy for knowledge and life," said Victor E., adding that hip-hop is a tool to carry the message of the Xicano (Chicano) culture.

Domingo Siete sounded out Cuban and Colombian rhythms, Quetzal provided Afro-Chicano sounds and Slowrider added Chicano funk. Yaiva hip-hop from Flagstaff also performed during the evening concert on March 13.

During the morning workshop, Alex White Plume, Lakota from Pine Ridge, S.D., urged youths to raise their own food and develop wind energy as true sovereigns.

"We raise our own buffalo because we do not want to eat cow meat anymore," White Plume said, adding that his family has been raising buffalo since 1984.

White Plume praised the youths gathered as the next generation of caretakers and leaders, urging protection of the land, water, air, plants and animals. "Our environment is being so abused that when we go to ceremonies, our medicine people cry.

"We have to breathe the air, that is a sacred spirit."

Comparing Lakota spiritual teachings and Adam and Eve, White Plume said Lakota teach that woman came first, and was here on this earth, and man came from another planet. "Women are very powerful, they have pure blood."

Then, when the United States discovered oil, uranium and other minerals in the Black Hills, Lakota were offered money. "They offered us millions and millions of dollars, but we said we cannot sell the Black Hills."

White Plume said he wants to leave a better world for his grandchildren and now his family is constructing a wind generator. "Wind and buffalo, that’s two things we are coming back to. We speak our language, we do our ceremonies, we raise buffalo and we have our horses."

White Plume urged indigenous youths to grow natural seeds in gardens as an expression of sovereignty for their health, as water and food sources become more contaminated. "Our body heals, the same way our Mother Earth heals."

The indigenous youths workshop concluded a week-long series of indigenous rights events in Phoenix and Flagstaff, highlighted by Indigenous Peoples Day March 11.

Xavier Teso brought nine teenagers from Mecha, the Chicano students’ movement of Azatlan at Calli Ollin Academy in Tucson. He pointed out that Hughes Missile Systems, later taken over by Raytheon, dumped hazardous toxins into the groundwater on the south and west side of Tucson, where Chicano, Tohono O’odham and Pascua Yaqui live. Those toxins have seeped into the groundwater and now there are cancer clusters in the neighborhoods.

"There is a high incidence of people dying from cancer," Teso said.

Hughes Missile System operated the federal weapons facility under contract with the U.S. government, south of Tucson airport and surrounded by Tohono O’ odham, Pascua Yaqui and Chicano communities. The state of Arizona identified the waste dumping and discharges as responsible for contamination of the soil and water.

Teso described dumping in communities from El Paso to Tucson. "They don’t think of us as first class citizens, they see us as squatters, freeloaders and heathens."

Calvin Long, Navajo youth with Black Mesa Water Coalition, began the workshop and urged Indian youths to make a positive change for their people. He said when Navajo and Hopi youths saw what was happening to their land, they decided to take a stand.

"We began to understand what environmental racism is." He said today they are empowering themselves and working with self-determination.

"We are protecting the identity of our people. One of our biggest fears is that the identity of our people will be lost."

Cindy Naha of Black Mesa Water Coalition described her identity as a Hopi, woman and indigenous. Encouraging other youths, she said, "We are caretakers of this land."

Lillian Hill, Hopi youth with the Black Mesa Water Coalition, said there are many Hopi and Navajo people living around the Peabody Coal mines on Black Mesa without running water and electricity, while Peabody uses the pure aquifer water to slurry coal to Nevada for electricity for the Southwest. "There are a lot of children being born with asthma and respiratory conditions. A lot of the elderly don’t even know what the coal is being used for."

Hill said two years ago the Hopi Tribe entered into an agreement with Reliant Energy to build a power plant and never informed Hopi tribal members about the pollution of the land, air and water.

"No one knew about it in our community. We really got a huge uproar from our community," Hill said.

 


Oral Judgement of Judge Tupac Enrique Acosta
Xicano Nahuatl Nation


Greetings once again to our relatives and the four directions, First Nations International Court of Justice, members of the prosecution team, security, brothers and sisters, my Elders and all of our relations who are present with us today in this land.

I would like to echo my concurrence with the findings of this court to proceed to the next stage of testimony and hearing for the purposes of advancing this indictment in three counts, violations committed against the First Nations by Her Majesty the Queen in Right of Canada. I would like to say as a foundation for this concurrence, this common finding and understanding that we have in the Judge’s Panel that we looked and listened to the origination of the testimony and the establishment in isolation of this Court. And we heard, we saw and we found once again the memories of our peoples intact in the four directions of this Turtle Island, of this territory, of this Mother Earth under the four winds.

We spoke to this and we understand the language that was addressed to us for this decision was a term of jurisdiction. We come to understand that once again, according to the testimony, what they told us was that it was a way of truth. In our language of our people of the Mexica we say “nelhuayotl” when we speak of this way. And it means the living roots of life. So we know once again, we were reminded once again and are empowered once again by the echo of the testimony and by the laughter, by the feelings of everything that was brought before us today, in these last three days in this court. We also know by conducting this court we also fulfilled and obligation that was given to us by our ancestors to relay the message once again of the law that we have in common and the authority of that law that we echo. Even the same law, even that same mandate is given to our brothers and sisters who are not indigenous, who are not a part on these First Nations. I have observed them. They breathe like we do. Even they breathe the same air we do. It seems like the Creator told them something too: to breathe, to live.

Under that common mandate that we have along with them to live, we have invoked these proceedings. And to this point it is a finding that once again we have fulfilled our obligation by informing them and attempting to communicate to them in a language that they would understand what is necessary for the both of us, for all of us to fulfill our obligations to this life. We have heard their understandings of the way of truth that they have. And their “nelhuayotl”, - their way of truth is dead. They too will be extinct at sometime. That is the way of things, of the roots of truth.

The Violations and evidence that were submitted, the interference, every pain that was mentioned by Elders, every testimony of the violation of our Mother Earth from where all this life comes. The second charge. It was forced. It’s forced. It’s assault. It’s usurpation of jurisdiction that is then transcribed into what they call a legal system. The evidence was submitted under the international law, under treaty obligation as understood by the First Nation, the peoples of the First Nation -“itzachilatlakame” - it is sufficient to proceed. We concur with the findings of our fellow judges to advance these proceedings to the next stage of testimony, witness, finding and judgment. And we would also state that under the power of enforcement that we direct this message to be carried to the present and future generations of Origin-Nations of the four directions of the Great Turtle Island. And their powers are now powers of memory, of intelligence and will that we may undertake the remedy in our daily walk and in our dreams.

Tlazocamati.

First Nations International Court of Justice
Algonguin Territories Ottawa

ORDER MADE APRIL 9, 1996

1. That this Court reconvenes at a date to be determined in September, 1996 to hear the substantive evidence on the claims made against Her Majesty the Queen in Right of Canada.

2. That the indictment as presented at this hearing be amended to include a call to justice of Her Majesty the Queen, not just in Right of Canada, but in Right of Great Britain as well.

3. That the indictment be further amended to include a call to justice of the Governments of the United States of America, and Mexico, which are complicit in the violation in the law of the First Nations of Great Turtle Island.

4. That should the governments not respond to the call to justice, a friend of the Court be appointed on their behalf for the next scheduled hearing of this Court. But that that friend be made aware that such hearing of this Court will be conducted according to the processes and vision of First Nations law and not the law of the colonizer.

5. That prior to the next sitting of this court, hearing for the collection of evidence be held in such First Nations as wish to participate in order to gather such information as the prosecution thinks necessary and to be held at such time and place as the First Nation concerned think is appropriate.

6. That in view of the fact that clear violations of First Nations law have occurred, First Nation be encouraged to impose a moratorium on the conclusion of any treaties, negotiations or other arrangements with the governments of Great Turtle Island until such time as this Court delivers its final judgement.

7. And finally, that the findings and evidence of this preliminary hearing be given wide circulation within the communities of First Nations and within Canada and elsewhere.

Judge Jim Dumont (Anishinabe Nation)
Judge Irene Watson (Tanganedald Nation)
Judge Moana Jackson (Ngati Kahungunu/Wgati Porou Nation)
Judge John Mohawk (Seneca Nation)
Judge Tupac Enrique (Xicana-Nahuatl Nation)
Judge Jeanette Armstrong (Okanagan Nation)
Judge Leroy Littlebear (Blood Nation)

http://www.law.unsw.edu.au/centres/ilc/ilb/vol3/april/watsoni.asp

 


Distribution bill for Western Shoshone is genocide The fight for land and dignity

March 19, 2004
by: Brenda Norrell, Southwest Staff Reporter
http://IndianCountry.com/?1079714945
Indian Country Today

Steven Newcomb stands with Western Shoshone Carrie Dann who is carrying on the legacy of the struggle for her people's land and liberty. (Brenda Norrell / Indian Country Today)

FLAGSTAFF, Ariz. - Western Shoshone Carrie Dann said a proposed U.S. distribution bill for payments of ancestral land is genocide and warned non-Indians that they would be the next ones that the United States strips of their rights.

"What is going on today is genocide of our spiritual and cultural ways. You should not let this genocide happen because you might be the next one in line," Dann said during an address in downtown Flagstaff. "What happened to us will happen to you someday. There is already one act against you, it is called the Patriot Act."

Delivering a fiery speech, Dann said the Western Shoshone Distribution Bill (H.R. 884) has passed the U.S. Senate and is now in the U.S. House of Representatives.

"They want to pay 15 cents an acre to legitimize the theft against us. We are facing genocide in the Senate and the House."

Naming Sen. Jack Reed, D-R.I., as the leader of the assault on Western Shoshone, she said, "He represents the big corporations."

While the United States attempts to seize Western Shoshone land for corporate greed, Dann said Mother Earth has given everything to sustain life, even the tiny creatures like the bugs have been nurtured at the breast of Mother Earth.

Yet, to non-Indians, she said, "I am characterized as a pagan, a savage."

Dann said the United States seized Western Shoshone land for the Nevada Test Site and the Nuclear Waste Repository at Yucca Mountain. Now corporations are proceeding with open pit cyanide leach gold mining. The largest vein of gold in the United States has been discovered on the Western Shoshone's sacred mountain, the place of Creation.

"They are pumping out the essence of life so the multi-national corporations can get richer." She said water is being used for gold mining and nuclear testing is poisoning water.

"Some of the springs I used to drink from say, ‘Do not drink the water.' We need help to protect the babies still in the Earth that haven't come out yet. If this degradation continues, there will not be a future for anyone."

Newe (Western Shoshone) are struggling to protect their Newe Sogobia (homelands) for future generations.

Dann said what was done to American Indians, was also done in Iraq. "They don' t tell you how many children they have killed; they don't tell you how many innocent people they have killed."

Drawing a parallel with the slaughter of American Indians, Dann said between 1492 and the present day, acts of genocide against American Indians resulted in the death of all but 2 percent of the American Indian population.

"That is a bad history," Dann said.

She said neither Indians nor non-Indians are taught the history of genocide in schools. The history books do not tell about the smallpox.

Dann, however, remembers when she was young, hearing the old ones talk about the time when the people died of small pox.

Now, she said their land is seized and sold as federal land to corporations for $2.50 an acre to mine gold. This land is worth billions.

Dann's niece Mary Gibson, and Julie Fishel, attorney for the Western Shoshone Defense Project, joined Dann to make the presentation.

Gibson said there have been three roundups and seizures of the Dann's horses since 1992. "It was the modern-day Calvary, it was very frightening."

Gibson said it created images of what her ancestors went through when they were chased and murdered by the Calvary. "I feel these corporations have a lot to do with the roundups of Carrie and Mary's horses."

She said the United States does not care about Indian people, but the people will endure.

"It is Indian country. There are many, many Indian people who do not give up."

Fishel said the United States does not want the American public or the international community to know that the Western Shoshone's 1863 Treaty of Ruby Valley is still in effect.

Fishel said the United States wants to conceal the fact that Western Shoshone land was taken for nuclear testing, nuclear waste storage and corporate gold mining by manipulations of the U.S. Justice system and the deceit of the U.S. Interior who was complicit in the theft of Shoshone land and violated its position as trustee.

The United States fears that the international community will discover that it violated the same human rights it claims to uphold by military force in other countries of the world. She said their governments who work in concert with corporations abuse the rights of indigenous. "Multi-nationals are repeating this pattern in other parts of the world."

The 9th Circuit Court of Appeals ruled in favor of the Western Shoshone and upheld their right to their land. Then, in order to subvert justice, the Indian Claims Commission was used in an attempt to do away with the high court's ruling.

Fishel said when the U.S. Interior, as trustee of the Western Shoshone, received money for Western Shoshone land in 1979, it was a violation.

"Who did they pay? They paid themselves."

Referring to the Indian Claims Commission, Dann said the Commission attempted to diminish the Western Shoshone people. "They said we are animals and migrate from place to place." Fishel pointed out that federal Indian law is based on Christianity and the racism that was set in place at the time of colonialism.

She said the U.S. doesn't want to face international probes because it seized use of Western Shoshone illegally and never paid for the use for nuclear testing.

Further, Fishel said the Dann's and Western Shoshone are entitled to other damages. "They were subjected to psychological torture."

As gold companies seize Indian lands in South America, Fishel said the public is kept in a fog.

Gibson added, "There is no justice for Indian people in the United States." She said Indian people need an international legal forum.

Fishel pointed out that the United Nations is comprised of nation member states that are also abusing indigenous peoples.

"They are all complicit in the same crime."

Fishel said the nations of the world need to turn to traditional indigenous peoples for guidance.

Dann said the scenario of Western Shoshone land has been mirrored in the seizure of Black Mesa for coal mining. Dann praised Navajos for standing firm against forced relocation.

Danny Blackgoat, son of the late Roberta Blackgoat, and Marie Gladue, both of Big Mountain, thanked Dann for her words. Gladue said her family lives with the scars of fighting for justice. While non-indigenous people think they live in a country of justice, she said, "It is an illusion."

The presentation at the Federated Church community room in downtown Flagstaff began with the documentary "To Defend Mother Earth," the story of the Dann's struggle produced by Joel Freedman and narrated by Robert Redford. The video includes scenes of the arrest of Tim Dann, for shooting a mule deer to feed his family, and arrest of Western Shoshone leaders and elders on ancestral land in protest of nuclear testing.

"Who will speak for the land?" asks narrator Robert Redford.

Dann welcomed visitors to the Western Shoshone spring gathering May 14 - 16.

Gibson said it is the traditional Indian elders that give her strength. "They know their truth and they stand on their truth."


United States wants international ruling kept secret

March 19, 2004
by: Brenda Norrell, Southwest Staff Reporter
http://IndianCountry.com/?1079711504
Indian Country Today

PHOENIX - The United States is attempting to keep secret an international ruling that affects American Indians and property rights. The ruling, in the case of the Western Shoshone, calls for a review of all U.S. law and policy regarding indigenous peoples and in particular the right to property.

On Indigenous Peoples Day, Western Shoshone Carrie Dann said, "The U.S. was found to be in violation of international law - found to be violating our rights to property, to due process and to equality under the law.

"They have been told to remedy this situation and to review all law and policy relating to indigenous peoples in the United States."

The Inter-American Commission on Human Rights, Organization of American States issued its final report in the case of Dann v. U.S. It is the first judicial review of the United States law and policy regarding indigenous peoples within its borders.

Julie Fishel, attorney for the Western Shoshone Defense Project, said the United States does not want American Indians to learn about the ruling.

"They are nervous about this," Fishel said.

The OAS ruling focuses on the Dann’s right to their ancestral land and the violation of their human rights. In her statement on March 11, Dann said the U.S. is violating the 1863 Treaty of Ruby Valley.

"They tell us our lands are federal lands," Dann said, speaking of the ranch where her family has lived for generations in Crescent Valley.

Western Shoshone have lived on the land, now called Nevada, for more than 4,000 years. However, Western Shoshone land is being seized for open pit cyanide leach gold mining and the Nuclear Waste Repository at Yucca Mountain, a mountain that Shoshone hold sacred.

Dann said, "At the Nevada Test Site, the current administration wants to reopen nuclear testing and are conducting biological and chemical testing and development at the new Federal Counterterrorism Facility."

"As we see it, these activities are done only for the benefit of the multinational corporations, not for the benefit of the people. On our lands alone, companies such as Placer Dome, Newmont, Barrick, Halliburton, Bechtel and Lockheed Martin are poisoning our air and water and ripping apart our Mother Earth."

Hundreds of the family’s livestock have been seized by the Department of Interior under military-style attacks.

"We are placed under constant surveillance by armed federal rangers and helicopter flyovers. We remain on the land of our ancestors.

"The U.S. Congress and the corporations are waving money and other deals under the noses of our people." Dann said it is the responsibility of the people to preserve life for the future generations.

Carrie and her sister Mary have fought the United States all the way to the Supreme Court. After 10 years of legal proceedings, the Organization of American States ruled in favor of the Western Shoshone.

The OAS report came on Jan. 9, 2003, 10 years after sisters Mary and Carrie Dann filed a petition for redress. During the proceedings, several other Western Shoshone communities joined the petition in amicus curiae briefings. The Western Shoshone Nation Council, the traditional governing body, filed a supporting brief.

The case states that the U.S. argued to the Indian Claims Commission that Western Shoshone had lost their land due to "gradual encroachment" of whites, settlers and others. The Western Shoshone argued that the U.S. claim was in violation of its own laws and international human rights laws to which the U.S. is bound as a member of the OAS.

The Inter-American Commission on Human Rights agreed with the Western Shoshone. The final report found the United States in violation of the right to property, right to due process and right to equality under the law.

The final report issued two recommendations to the United States. The first was to remedy the situation of the Western Shoshone, either legislatively or by providing a hearing on the issue of title.

The OAS also recommended that all U.S. law and policy regarding indigenous peoples, in particular the right to property, be reviewed.

Dann said, "We will never give up our resistance. We cannot. It is not for us but for those yet to come."

Seated on the grass at the Nahuacalli, the Indigenous Embassy and community center of Tonatierra, Carrie Dann was asked what she wanted most.

"Liberation," Dann said.

"I've been waiting all my life to be liberated from the federal government."

Recalling President Bush's words, she said, "Bush said, ‘We are not the conquerors, we are the liberators.'

"I'm still waiting for the day when the indigenous will be liberated from the control of the United States government."


Nican Tlacah Ilhuitl
QUIZALIZTLI
Xihuitl Macuilli Tecpatl

Amixpantzinco Amixtlamatqueh

Axcan in Tonalli In Nican Tlacah Ilhuitl

Tehuantin Titlahtoqueh Aztlan,
Ticemanahuac-chanequeh,
Tamechtlapaloah
Icatzinco in Itocatzin Ihiyo Nelhuayotl.

Nican titottah in Nahuacalli Izkalotlan
Campa nemi Macehualtin,
Campa nemi Topialis,
Campa nemi Ixinach Aztlan.

Tochan, ca no Amehuantin Amochantzin.

Tlazohcamati Tohuanyolqueh.

Indigenous Peoples Day celebrated today

DOWNTOWN PHOENIX - Dozens of native peoples from as far away as Guatemala will assemble at 10 a.m. today at the Nahuacalli Embassy of the Indigenous Peoples at 802 N. Seventh Street to celebrate Indigenous Peoples Day.

The celebration, also known as Nican Tlacah Ilhuitl, corresponds to the first day of the New Year on the Mexican Aztec calendar. It is a human rights event meant to recognize the relationship between Native Americans and the natives of Mexico, organizers said. Leaders from the Inter-Tribal Council of Arizona, which represents 19 tribes, and city and state leaders will gather to discuss issues such as environmental and land issues and sustainability of regional native communities.

The Arizona Republic     Thursday March, 11, 2004

Articles:

More information at:
www.indigenouspeoplesday.org


Tonatierra celebrates sacredness of land
Honoring reverence through action

Posted: March 18, 2004
by: Brenda Norrell, Southwest Staff Reporter
Indian Country Today
http://www.indiancountry.com/?1079622187

Maya Aguirre protested during the Tonatierra Human Rights Conference in Phoenix in September 2003, giving support to farmers protesting the World Trade Organization in Cancun. The victorious fight to save Zuni Salt Lake is memoralized in the background. Tonatierra launched a weeklong indigenous rights campaign in Phoenix on March 7. (Photo courtesy Brenda Norrell) PHOENIX - Mayan, Lakota and Hopi women representing the strength and resolution of indigenous women everywhere, launched Tonatierra’s human rights campaign as they called for governments in the Americas to recognize the rights of indigenous peoples.

Ixtz’ulu’ Elsa Son, activist from Guatemala, said the governments in the Americas have never respected any agreements entered into with Indian people, whether it is in Guatemala, Chiapas or elsewhere.

"The governments do not recognize indigenous people as people with rights," Son said. Pointing out that Mayans in Guatemala have formed strong bonds with Mayans in Belize and Honduras, Son said, "The movement continues."

Rosalie Little Thunder, Lakota, and Cindy Naha, Hopi, joined Son on March 7, as Tonatierra ignited a weeklong series of prayers, panel discussions, films, a spirit run and sacred lands concert to honor the rights of indigenous peoples.

Little Thunder said, "We cannot just dwell on our own problems, we have to help outside of ourselves if we are to ever realize help for ourselves."

Naha, among the organizers of the Black Mesa Water Coalition, said Hopi and Navajo youths formed the coalition to protect the land and water, and bring to a halt the pumping of pristine aquifer water on Black Mesa to transport coal for energy production.

Tupac Enrique Acosta said it is better to go through the door to the spirit world with the power of truth than to live on this side in a world of lies.

After screening a Mayan-made video of the history of Zapatista resistance in Chiapas, Enrique pointed out that there is a collective assassination going on in the Americas; an assassination of indigenous peoples based on corruption, greed, fear, lies and ignorance.

"We must act in the spirit of truth - without exception!" Enrique, coordinator of Tonatierra, told the gathering at the Nahuacalli, Embassy of the Indigenous Peoples.

Enrique said Zapatista community leaders are being assassinated by paramilitaries supported by landowners and municipal authorities in Chiapas; on a broader scale, there is the psychological assassination of indigenous people.

"We had better be fighting for the truth," he said, adding that those with traditional minds can easily detect manipulations.

At the Nahuacalli, there is a prayer altar in the center of the room and the posters, news clippings, photographs and banners on the walls tell the story of lives and movements, heroes and passages. From the portrait of Cesar Chavez to the banner of the Peace and Dignity runners through the Americas, the Nahuacalli is living history. News articles of border rights and campaigns to help day laborers are posted; in the corner are coffee and cake.

As Native people arrived from distant states and countries, Enrique took out a cloth and exposed what he found 10 years ago in Chiapas - pieces of bomb and rifle bullets, paid for with U.S. taxpayer dollars under the guise of the war on drugs. These were the fragments of bombs and high-powered rifle bullets used to kill Mayans in Chiapas.

At the Nahuacalli, the night began with the screening of "In the Light of Reverence," produced by Christopher McLeod and narrated by Peter Coyote and Tantoo Cardinal. The film documents the struggle for protection of sacred sites of the Lakota in South Dakota, Hopi in Arizona and Wintu in northern California.

Author and professor Vine Deloria Jr. pointed out that people can go out on the land to strip mine, but they can not go out on the land to pray. Places have power, and one of those powerful places is Devil’s Tower in Wyoming, near the South Dakota border.

Johnson Holy Rock, Lakota, is among the spiritual leaders that tell of the sacredness of the Black Hills. By treaty, the Black Hills and Devil’s Tower belong to the Sioux. Yet, the gold rush was followed by the longest legal battle in U.S. history as Sioux struggled for their treaty rights to the Black Hills.

Elaine Quiver, Lakota, said everything comes back to life in the month of June, and this is the place for this "re-creation."

It is however, "recreation," specifically rock climbing, that led climbers and the Mountain States Legal Foundation to challenge the National Park Service’ s request for climbers to voluntary abstain from climbing during ceremonies in June. Now, rock climbers have the legal right to climb Devil’s Tower, even when the sweatlodge ceremony is under way.

Meanwhile, it is a federal crime to climb the faces of Mount Rushmore.

Thomas Banyacya, who passed to the Spirit World after the film was produced, describes the Hopi emergence in the Grand Canyon. Some Hopi shrines and places of pilgrimage are now on private land, including Woodruff Butte. On Black Mesa, the sacred places on Hopi land are strip-mined for coal. On San Francisco Peaks, where the Kachina spirits live and bring the rain, a pumice mining company, White Vulcan Mine, destroyed the mountain’s face until the government paid the company $1 million to cease operations.

On Woodruff Butte, bulldozers scraping rock for federal highway gravel bulldozed a Hopi shrine as Hopi watched, unable to take any action to stop private landowner Dale McKinnon. McKinnon said he sees nothing sacred about the butte and calls it a "barren piece of rock in a barren piece of land."

Remembering the destroyed shrine and the highest peak of the butte now demolished, Hopi elder Dalton Taylor asks, "What can I do to replace it?"

In the fragile ecosystem of northern California, a fragile language and culture is held in the balance. Florence Jones fought a proposed ski resort and New Agers on Mt. Shasta as she carried on the prayers and ceremonies of the Wintu people. She is one of the few Wintu who survived the government’s attempts to exterminate them. The government paid bounty hunters $5 a piece to kill Indians. The Wintu that did survive were never given reservation land.

Wintu elder Leona Barnes speaks of the importance of maintaining the spiritual ways on the pristine Mt. Shasta. "I don’t want to see it die out."

"In the Light of Reverence," offered a foundation for Tonatierra’s human rights campaign, in preparation for the celebration of Nican Tlacah Ilhuitl, Dawn of Indigenous Peoples Day, on March 11.

Greeting those arriving, Son urged great respect for Mother Earth and the entire cosmos surrounding humanity, the land, water, plants and animals.

"We as indigenous people are the hope of Mother Earth. "We can’t rely on anyone else to do it for us."

 

Conferencia Anual de Derechos Humanos / Annual Human Rights Conference

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