Rescue Salvadoran Indigenous Ancestral (RAIS), born about 3 decades ago, as part of the Commonwealth of Latin India Solar, an international organization based in Mexico. The organization was recognized both nationally and also internationally due to its works mainly educating people through, workshops, seminars on culture in El Salvador.
RAIS was a non-governmental organization, apolitical, non-profit, which based its work on the principles of the worldview and historical memory of indigenous peoples, in line with the agreements of the advice of biodiversity in its objectives, goals and actions.
These were the objectives of RAIS :
- To contribute to the rescue of the historical and ancestral memory of the Salvadoran people, promoting sustainable development based on identity and culture, improving the quality of life for them.
With international projection
- Open spaces where El Salvador to disclose their culture and ancestral knowledge to the world.
- Keep an updated and dynamic website, which contains the Salvadoran culture and ancestral indigenous culture.
- Position the Radio RAIS in the Salvadoran community around the world as regards the Salvadoran culture.
- Introduce the Salvadoran culture worldwide, creating opportunities for people to meet and have a reference of this knowledge on the Salvadoran identity and ancestral culture of our country.
With national projection
- To contribute to indigenous communities, has strengthened its organizational capacity, being able to define and conduct their own community development strategy based on ancestral values and principles.
- Through our intervention and the development of actions coordinated with national and international agencies it has enabled the community comprehensive training in the nuclei of indigenous populations.
- Recognize culture and ancestral knowledge of El Salvador through the communication strategy of the media conscious and consistent with the theme and needs depending on their participatory and sustainable development thereof.
- Support productive units of goods and services, and the exploitation of natural resources in the communities, productive, social and geographical character in the search for equity, quality of life and harmony with the environment.
- Promoting Educational Vision ancestral “form of life” to allow communities that the methodology “learning by doing” constitutes an efficient way to deal with the current reality, using technology and the cyber age.
- Transmit and disseminate knowledge of the ancient world view, to strengthen indigenous spirituality, becoming a concrete way to achieve balance between material life and personal aspirations in the collective harmonic coexistence environment
- The project, born about three decades ago, as part of the Commonwealth of Latin India Solar, an international organization based in Mexico. participates in several international meetings and developing a nationwide work, workshops, seminars on our culture; receives ambassadors of different native peoples who come to enrich and support the work.
- In 1981 he organized the first meeting IN Lakech (You are my other self), in El Salvador, representatives of all the peoples of America, obeying the fulfillment of prophecy, which ‘silence Peoples Indigenous ended and the Eagle and the Condor’ the Indigenous peoples of the South and North in the center of America reunited.
- With this marvelous sowing work grows and we become the KAL Council TUNAL (Casa del Sol) to coordinate all this harvest, then, by decision of the Council of Elders, nationally and internationally, they have always advised us, we became as RAIS in 1994, with legal personality, and thereafter, every day the sacred tree, full of sap is nourished with the worldview of the People In Lakech, Laken grows, (you are my other self, and I am yourself), greeting enclosing the respect for others, seeing and doing around us in our own face, because we understand that we are to serve life through our mother earth.
- RAIS, works with four indigenous peoples recognized in El Salvador: Nahua, Lenca, Chorti and Cacaoperas.
- also with those communities that are not recognized as indigenous peoples.
- We work internationally, advising studies and initiatives in Nicaragua, Honduras and Guatemala.
Its mission statement
Working for the rescue and revival of science and ancient wisdom, updating and implementation in this period, “for those who are not born seven generations to come,” responsibly and technique, through programs and projects consistent with this thought, so that the combined efforts make resurgence ancestral knowledge and science is to benefit the quality of life of the community in the region.
Its vision statement
Being an institution that works for life plans, communities and indigenous peoples, with an attitude to propose new agendas that allow spaces in society for the visibility of these communities and people.
Values of RAIS
Respect, transverse axis of culture, philosophy and ancient science. Respect for the whole environment and the life out of oneself and practicing what they say grandmothers: “Every action, every thought, every feeling, before you do, we must think how it affects 7 generations, for those who are not born”.
Solidarity, all live and share in community, based on the ancient philosophy: “See that and on the other to oneself.”
Love, from the idea that everything is the work of the Creator and Maker so everything is in our hearts. The ancient wisdom says: “I give my heart, through my actions.”
Responsibility, we are all responsible for what happens on planet earth and the universe, so says the original wisdom that “we come to this planet, as I am, to become of us are.”
Below are some content that I grabbed from the wayback machine about some of the projects and works undertaken by the organization. Initially the content was published in Spanish and I had to go through the hustle of republishing it in English.
The organization also had a radio frequency to champion its course as well as produced periodical magazine publications for the same purpose. I will be adding more content in future so don’t fail to bookmark this site.
The original and the Indian
Let us together a metaphorical literary recognition of ethnological Salvadoran reality. Between truth and falsehood there is a thin line, and is so tiny it can be used subtly to manipulate history. Therefore arise right and left (when glaring lies in trouble), so we are called to use at least two of our senses to not be manipulated.
In the absence of people, there is a story, so we are history, and ourselves depends repeat it, build it, or change it. Because of the tiny line of confusion we are called to open your eyes wide and separated from the heart, not to mourn later, we are called to open your ears well and separate the heart from hearing and seeing in the future realities regret for us or for our children.
This is the origin of the great social problems of El Salvador and the most gentle and diplomatic way of saying to officials, it is: “the problem is complex.”
According to the dictionary of the Royal Academy:
Indian 1 day. It adj. Natural India. U. tcs || 2. Of or pertaining to this Asian country. || 3. It says the American Indian.
Note: “it says,” it comes from this or nickname (funny and timely occurrence.).
. Original (. Del lat originalis) is adj Of or pertaining to the origin || 2. In a scientific, artistic, literary or any other genre.. That is the inventiveness of its author scripture, original box.. OR. RBD The original of a writing, of a statue.
natural. (Del lat. Naturalis). adj. Of or pertaining to nature or according to the quality or property of things. || 2. Native of a people or nation. U. tcs
native, Va. (Del lat. Nativus). adj. That comes naturally. || 2. Of or pertaining to the country or place where someone is born. Native soil. Native Aires. || 3. Born in the place in question. U. tcs
original RIA. (Del lat. originarius). adj. That gives rise to someone or something. || 2. That brings his origin of a place, person or thing. V. parcel.
nickname. (In dub). It m. name often given to a person, taken from his body or some other circumstance defects. || 2. DeSUS. funny joke or said that it qualifies someone or something, using commonly an ingenious comparison.
Imagine how complex, is not complex, it is more difficult or painful to say so publicly accept and better disguise when to say, tell or sell.The complex is irrational then how easy it is saying and I am not really impersonating, hiding the true identity. The complex issay I’ve stolen ((DRA steal (Del lat vulg * raubare and eastern germ * raubôn, looting, snatching;……… Cf. roubôn to the ant, the rauben, England. reave). tr. Remove or take him with violence or the alien force. || 2. Take for himself what belongs to others, or steal (DRA. steal. (theft). tr. To take or retain property of others against will of the owner, without intimidation or force people into things. || 2. Remove a capital asset to another by deceit or trickery) in any way whatsoever.) soul or identity.
But that will be the most complex. The most complex is to have what interest to say who I am and not steal or hurtarme the soul or identity.
So what’s the interest or *hurtarse steal* the identity of the Salvadoran people. The complexity is that they are the original owners of wealth, such as better land and springs; but more complex is to say, we want what they have and they will not accept.
Today it is more complex to say, we did it with cunning and deception, because they could not read or write.
But that’s not all, today is rather complex to say that some of them almost learn that we also wanted to communal lands where they lived and their sources, because we wanted to grow coffee, and ran the danger no longer wished to be our settlers and workers Cheap, but the irony is that they are not aware of everything, it is others who were advising them, then we said it is time we eliminate the meques they are brainwashed, and that’s get rid excuse them once to not have problems in the future, we invent a peasant revolt and blame the red relief and in the future no longer say that we are all Indians and mestizos.
Finally it is much more complex, say that silently supplant the original not to blame the story was to eliminate those who discover that they spoke Nahuatl and dressed like Indians, to feel now survivors as helpless, ashamed, unprotected poor or forgotten.
And in the gently let mainstream media believe, by some misfortune, to be original is a matter of joke, crime, vergueza, violence, poverty, to disappear little by little and whatever happens, we are not going to blame us and our descendants will own everything.
Today another anniversary looming over 21.01.1932, in which we talk about the facts, not the wedges to be so complex. Many beat their breasts and tear their hair before pulling his chiviadores dice to see how many votes are achieved by the subject. For them it is easy to get votes because now we have stolen the identity many do not know where they come from or where they are going.
Much less they know that their families were those who had everything to live in this country, where there were poor and poverty, not poor because they would not need a job to survive, or a trade to sell their services. Today there are many professionals, but remain poor, and sobreblow because they did not inherit the wealth that our grandparents had.
Albeit complex would not only soothing, but a tranquilizer or medicine, to return to rescue the Salvadoran identity, from an objective reality, from every point of view. The legal and public recognition of our true identity is necessary, reviewing the history and making public policies that help to redress and dignity of what remains.
Not just keep repeating acts of irrationality, they aggravate social problems. El Salvador today is what we have done for him, and even complex, is not what we all deserve, but are rational. The first step to change is not justifying our actions but by recognizing our mistakes and demand respect before we respect others, before using violence to defend our narrow interests is better redress, or show signs of humility for forgiveness.
We believe that we are all brothers, and so we understood all the complex reality though were our guests and friends, then our employers, and our brothers today means that we share this piece of land called El Salvador first.
Alexandro Tepas Lapa
Orinario Nahuatl Pipil
Culture Rama Threatened
Who is Rama?
He spent more than a year since my first visit. Shyness that characterizes became part of the past. Hugs, smiles and looks happy sprouted on this second occasion with my arrival in Punta Bangkukuk Taik or Eagle.
Not many visits they receive in Bangkukuk Taik, one of six indigenous communities Rama, where seven old men still living who speak their native language, in the South Atlantic Autonomous Region of Nicaragua, RAAS.
The smiles and cheerful welcome not last long. Almost he felt sorrow in the silence of the leaves of the trees of that indigenous community. One of the old Rama dying in his wooden hut and palm.
James Wilson, with more than 80 years, is one of the elderly who live in the community. Every time they visit the elderly Branch, manages to speak in his native tongue, although less fluent. Fatigue weakens and is leaving without words. James Wilson is turned off, and with it, slowly, the tongue Rama.
He is living from fishing and agriculture, as most indigenous Rama, but a terminal liver cancer has prostrate in a hammock bag. His life partner, Cleotilde Wilson, also indigenous Rama, accompanies him day and night. Neither the song nor the orioles and the sound of the waves manage to ease his pain.
Lost school year
Impotence feel like the life of James, everything here seems to be fading: in the community of Eagle Point about 40 families live. Last year was a 80. In the only primary school in the community there also were without teachers, and students lost the year.
“The teachers said they were going to Bluefields some workshops. One came and went the other. Thus they passed, and we realized that there was good at school. We had to report them to the Ministry of Education,” said Luis Castillo Zamora, attorney Rama Kriol Territorial Government and former leader of the community.
A lost year, where neither English nor Spanish, let alone the language Rama, could be taught to children Bangkukuk Taik.
In the school structure are only disordered chairs, a table, a bookcase and a blackboard where written in white chalk, that almost sounds like a farewell seen: “I have your love. It is a message of Mark.”
Angela Benjamin, Rama old resident of the community and not lose hope that a new teacher comes and imparts classes. Otherwise, he warns, some families end up leaving Bluefields Bay or the island of Rama Cay to enroll their children in school.
Benjamin regrets that neither linguists interested in rescuing the tongue have reappeared in the community.
Meanwhile, the president of the Territorial Government Rama Kriol, James Thomas, said that by 2012 there would be a teacher in the community.
Despite all the problems of isolation and neglect, the Branch will not surrender. In the center of the community Bangkukuk Taik, a change begins to be observed. It is building a “multi-home” for visitors to the area.
“Lodging, food, rooms and light will be provided with solar panels that will be donated by the World Bank” to this social project, says Luis Castillo, Attorney Rama Kriol Territorial Government.
“We are the first to receive support among communities in the area,” says proud Castle.
In May they hope to create a path to the community, where there is currently no electricity, running water or police presence or a care centers where they can assess the health of the inhabitants.
When James Wilson ill he had to leave in a small boat and spend about five hours at sea to be treated and diagnosed in Bluefields. Once back, he knows he is not likely to get to see those changes that advertise for their community.
Still, Wilson managed to get out of his hammock to see us off. Her friend Angela Benjamin said goodbye to him with a few words in Rama. Wilson replied that when he dies he wants to be buried beside his mother in the highest part of the community, where leafy trees and overlooking the Gulf of Punta Eagle adorn the horizon. From there the evening light is seen, and is seen as the last rays of sunlight fade away until sunset.
Languages in danger of disappearing
According to the latest report released by the United Nations Educational, Scientific and Cultural Organization, Unesco, it is estimated that if nothing is done to prevent it, half of the 6,000 languages currently spoken disappear later this century.
“With the disappearance of unwritten and undocumented languages, humanity would lose not only a great cultural richness, but also ancient knowledge content, particularly in indigenous languages,” says the report.
Rama indigenous language is part of the map of languages in danger of extinction prepared by UNESCO. The report puts in risk level “critical”, which is the highest just before the disappearance of a language.
Getting to Bankuku Taik or Eagle Point
To reach Punta Bankuku Taik or Eagle, first go overland from Managua to El Rama. There are 290 kilometers and takes about five hours. Then you must take a boat that takes you to Bluefields in an hour and a half. Once there, you should sleep in the city and leave the next day very early to sail two hours by speedboat to the Rama community. The tour can take back two days. Although a little more expensive, you can make part of the journey by air from Managua to Bluefields in an hour.
- Nora Rigby Library in the University of the Autonomous Regions of the Nicaraguan Caribbean Coast, URACCAN in Bluefields.
- Also in the headquarters of the Rama Territorial Government, Kriol in the city of Bluefields.
NOBEL PRIZE (2010) of ECOLOGY
… IS FOR MEXICAN …
A few know it, but there is a “Nobel” of Ecology. This year it has won such prize Jesús León Santos, 42, an indigenous Mexican farmer who has been making in the last 25 years, an outstanding job of reforestation in their region of Oaxaca, Mexico. The name of the reward is “Goldman Environmental Prize”
( Gold Man Prize ).
It was created in 1990 by two generous US philanthropists and civic activists Richard N. Goldman and his wife, Rhoda H. Goldman.
It consists of an allocation of $ 150,000 ($ 2,154,000 MN) and is awarded every year in April, in the city of San Francisco, California (United States).
So far it has been awarded to environmental advocates from 72 countries. In 1991, he won the African Wangari Maathai, who later won the Nobel Peace Prize in 2004.
Jesus Leon Santos have given him because when he was 18, he decided to change the landscape where he lived in the High Mixteca, the “land of the sun”. It looked like a moonscape: barren and dusty fields, devoid of trees, without water and fruit. He had to travel long distances in search of water and firewood.
Most young people never to return migrated, fleeing like the moors and hard life.
With other villagers of the place, Jesus Leon in order to green the fields are set. He decided to use a pre-Columbian agriculture techniques taught about indigenous Guatemalans to convert arid land cultivation and wooded areas.
How to carry out the project? Reviving an indigenous tool also missed: The tequio, unpaid community work. It brought together some 400 families of 12 municipalities, created the Center for Integral Campesino Development of the Mixteca (Cedicam), and together, with very limited financial resources, were launched in the great battle against the main culprit for the deterioration: erosion.
In the Mixteca region there are more than 50,000 hectares have lost about five meters of soil from the sixteenth century. Intensive goat farming, overgrazing and lime production industry deteriorated establishing the Cologne area. The use of the iron plow and intensive felling of trees for the construction of the imposing temples Dominicans definitely contributed to desertification.
Jesus Leon and his friends drove a reforestation program. A pick and shovel-trenches dug ditches to retain water of low rainfall, planted small trees in nurseries and planted compost brought alive to prevent the escape of fertile land barriers.
All this favored the aquifer recharge. Then, in a titanic effort, they planted about four million trees of native species acclimated to heat and sober in water absorption.
After the goal of getting to indigenous and peasant communities, food sovereignty were set. They developed a system of sustainable and organic farming without pesticides, thanks to the rescue and conservation of seeds, corn, cereal that are native to this region. Sowing especially very own variety of the area, the bowl, which is more resistant to drought. It is planted between February and March, which is there the driest time of the year, with very little moisture in the soil, but when the rains growing rapidly.
After a quarter century, the miracle occurred. Today the high Mixteca is restored. It has become green again. They have more water springs emerged. There are trees and food. And people no longer migrate.
Currently, Jesus Leon and his friends fight against GMOs, and planted 200,000 trees a year.
Every day push back the line of desertification. With the wood of trees has been recovered a craft activity that was disappearing: the development, in family workshops, wooden yokes and utensils in common use.
In addition, they have buried in strategic locations ferro cement tanks, more than 10,000 liters, which also collect rainwater to irrigate greenhouses organic family.
The example of Jesus Leon is now imitated by several neighboring communities, which have also created community nurseries and temporally organized mass plantings. In a world where news often are negative and depressing, this exemplary history has gone unnoticed.
Speaking of spirituality, religiosity currently has negative connotations because human community sees a duality between the material reality in which they live their spirituality, and has marginalized indigenous peoples of their rights and especially to live up to spirituality living a lifestyle that is not according to their values for it.
I want to share with you saying that our spirituality and culture are not dead, nor are museum pieces, if they are not living in the here and now.
Wisely saved by our Ilamat (Women Wise) in direct contact with Mother Earth, (that’s it, the sky, the air, water, earth, fire, is our common roof).
Our spirituality is of an ancient culture and the present, in this modern era, again demonstrates its value, that wisdom does not come from a scientific laboratory specimen or a university professorships, but arises from the data powerful statistical experience of daily contact with Mother Earth, customs preserving the environment and knowledge of the proper use of nature, to maintain a constant quality of life without damaging nature with practices sometimes given as results irreversible injuries to our environment and hinder the sustainability of indigenous people who have preserved the ecosystem. Our spirituality deposited in the historical memory, also gives us awareness to build and organize our hope.
Said my great Ilamat, Lama Chin Chin (beloved grandmother in Nahuatl).
“Our memories are in daily life, are there as we danced, we are organized, as we seek our food and medicine, and above all is that memory, that memory in the way we educate our children, is the story each, your story, our history”.
For us spirituality and history is not the last of mummified corpses, not a cold sterile past, burning wood is bursting strong when we talked to our sages and wise beneath our sacred tree, Ceiba, she represents the constant struggle defend our mother earth, meet, undressing, the whole of it and human beings, because our spirituality handled the whole, the whole, our spirituality is not divided, but it unifies.
Spirituality, culture and education, are united there, great masters such as animals, from which we get the way they live and recreate life, our calendars, our sacred books are taken from the language of stones, trees, water, sky, and our grandfather sacred fire; everything is alive, everything has a way to communicate, and the way we write our time on this Earth School, is the symbol to be written in colors, shapes, sounds, movements, all taken from the mother earth.
Perhaps our great, mother earth, the universe, the Talticpak, (in Nahuatl Pipil) is alive and speaks on grandparents volcanoes, makes us see in the placid lakes, which are their eyes, hear where rivers are born which are the ears, we use music that makes the river down the mountain, or the great sculptor, the wind, caressing Mother Earth.
Base our spirituality our culture arises, our art, our education, our technology. That spirituality has been maintained and reproduced thanks to Ilamat, these Ceibas Walkers, those women, who teach from that being in the womb an education that liberates, building, unifying, so our languages, which are ” Voices of the Universe “, harmonic sounds, must be respected, you must understand that each language of our peoples,” is the expression of the space where we live, everyone, “and the way the Creator and Trainer of everything.”
There speaks when we are silent is as mute life, for our languages do not break the vibrational field of each space of mother earth, if not, communicate with it, express it, our languages not profane the sound of the universe, as every place in our Mother Earth has an atmosphere, people are not divided by borders, if not respected by geographical, linguistic, cultural codes, we become like the rainbow, each having its code, its color can not join, but if respect each other, because the rainbow disappear, but we realize that everything comes from a common trunk that gives us colors, shapes and sounds, that our languages are the life of the planet and maintain the harmony thereof, of our dreams and experiences and talk they are symbolic.
The oral language gives us identity, meaning to our history, allows us to organize ourselves, rebuild our future and in that chain are our ways of living, art, showing the beauty from the inside out, where time is measured through the light and shadow, where science, spirituality, daily life, technology, because it is wiser for us, and is closer to the Creators and Makers, when more to the community served, when teaching by example.
Our art teaching takes observation, dialogue with nature, we write the lives of our people, our own existence, and the universe, The Talticpak, this gives evidence of our history.
Our spirituality is lifestyle that allows us to do a single path to the Creator and Trainer, it is practicing our values with the community experience, solidarity, dignity every day, and authenticity attached to the cosmos and the Supreme Creation It is the expression of lived culture in a framework that is expressed in how it is produced, how it is organized and how it reproduces life.
No individual holiness is the priority, if not the sanctity of the community that is warm around the Great Fire, why spirituality is seed that carries the grandeur of history and community development triggers practice their values.
Our Spiritual Guides are the hallmark of community service and at the same time are repositories of our historical memory, and above all are examples of life, a guide should be someone who lives what he speaks, are the heart of the community and preparing instruct to decipher the language of the Creator and Trainer nature manifested in turning the library where the files are saved community. After realizing that our spirituality has an organizational culture based on technology that listens to the voice of nature and walking spiritually, we can say that science and religion are linked.
They know that our governments are based on a main law in the teachings of the Great Kukulkan, the great Ketzalcuat, the beautiful serpent, rising to heaven but sustained Mother Earth, is the rainbow, and thus it is found that the life of people is a constant response that is more spiritual and more divine when we sympathize, so the practice of our spirituality is the basis of our sustainable development is to live and realize that we are one with the ecosystem and can not damage a flower without affecting the stars and no talk of a decadent political, if not a policy that has his feet on the ground and head in the sky, the running healthy beings at all levels, heart beings, integrated beings, true guides, who do not seek power, but wisdom, so our sustainability talk and practice of the laws of Mother Nature.
Our spirituality is culture, the collective consciousness of the soul of our sages, manifested in constant communication with Mother Earth and the universe.
Live our spirituality not as something strange, if we learn to know and live with the elements within us, so our spirituality is the art of living life step by step, respecting the speed and the music of the universe, this is I see expressed in everything they do, every second is experienced as the wonderful miracle of being on earth appreciating and studying and imitating everything element around them, learning that the mineral is the book where the vibrations of the Creator and Trainer are and he writes, dance, painting the screen where you see the movie of life, but why? Because they are aware of each mineral that makes your body and talk to them, understand the language of your body, know that vegetables are great sages, high priests, who are antennas of communication between the Creator and Trainer of life.
So know that the plant is the channel of medicine and food for both him and for the perpetuity of creation, you know that is a high technology seedling life.
Learn the language of the movement of plants, decrypts the sound of wind moving the trees, because every tree, every mountain is a vegetable village, which has its government, its council of elders, in it there is always the wise and the wise tree and you must understand this, that the vegetable nature is revealed, also in our body, and is a channel of life and we feel trees in motion, because our column is the Ceiba, the old tree, where consciousness moves, that for our spirituality is one with nature and we can express ourselves, because we live in dialogue with it.
That spirituality is expressed in daily life in our suits artworks where we simply flow with our hands deciphering the language of the Creator, so our art is from the inside out, a mathematician, is science unifies the work of the Creator in them, the suit is our calling card, there is written embroidery, tissue, our mission on Mother Earth. Each Huipil, is creating the page covering the body, of those beings who are circles and squares, spirit and matter, lead the movement.
Our spirituality that captures the movement of the Creator is reflected in the animal kingdom, in softness and undulation of the snake, the speed of the felines, study their movements and know that each star is connected to your beats with the movements of these beings, they capture the energy and move it, so their dance is the snake, deer, jaguar, but understanding that there is no separation between the mineral, between the plant, between the animal, which are the lifeblood of nature united to us and no one is king or queen of the working men and women if not creating life.
That is why our languages are the voices of spirituality that project the voice of the waterfall, wind, thunder, birdsong, the sound of the ant walking on earth, and thus, our spirituality and culture. They are full of life, why we say our communities are part of the sands that form the stone, every member of that community is a star in her village, because every village is a universe, both heaven and Mother Earth, by that its architecture is a reflection of his body, each house of our people, is home to the Creator and Trainer, where the lives and teaches through his family, every home is a school where they are taught by example, not imposes taught by, no one is master of anyone, only the imprint of the Creator and Trainer is shared, to follow the path.
We live in the moment, time of change, transition and to achieve the sustainability of life, for this mother earth as we continue to keep their children should perform and practice this spirituality through an educational philosophy based education respect, values, and above all on respect, starting with our own lives, being loved we serve and live this spirituality in all and for all, respecting biodiversity and expressions of each people to grow in Mother Earth, educating ourselves in the deepest heart books, on a busier education, unified, connected to the practices of spirituality, in connection with nature, in open environments where communicating mother earth, taught in all its expressions.
Senior citizens with that methodology does not impart knowledge if not experience based on their wisdom Stepped in the school of life, wisdom that is not the accumulation of knowledge, wisdom comes from the daily practice of many centuries, founded in memory historic constantly communicates man and woman with their community and the world and one of its most important characteristics of our spirituality is that it is community, your starting point is the family, and there comes this integrated education, where the elements are more important of our spirituality, history, language, art, medicine, economics, and law. All these elements are unified by the roots of Mother Earth.
Understanding that spirituality is the collective consciousness of the soul of our sages and wise.
The history are the tissues of our big house, the universe.
The language is not only a communication link, it is how to act or being, thinking, and feeling.
The art is based on the symbol, which is based on the language of Mother Earth, which is the expression of our spirituality in everyday to do for all our peoples is spirituality.
The economy is an economy with a heart that is not based on individual well-being, she works and works for the community and for her.
The medicine is taken from the pharmacy of nature by establishing a relationship in which the vegetable, mineral, animal, interact with us in an attitude of respect and gratitude to those realms.
The laws apply according to the social reality of each community, so our spirituality, respects and leaves the expression of the principles and values of each people.
In this context I want to say that our spirituality is everyday life, and it is time that this spirituality s projected on everything and everyone, it is the only way that Mother Earth will return us to shelter, therefore, we must live the spirit of our culture, with education unification and not with the current education is separation, just like being loved that we serve the life and really live according to a spirituality that makes respect as the basis of ethics life, not seeking alliances with powers if not life, respecting the word, and see again, those women who have had the wisdom to sustain life, culture, spirituality in this walk of Ilamat of these Spirit Guides, the Ixmucane this the future of Mother Earth, the mission of women was and is vital as one who has argued that spirituality and perpetual life this way, path with heart
More Funding for Indigenous People
These were RAIS news bulletinas on Aug 2008
The World Bank finances only 600 environmental projects worldwide. Of these, 109 of them involving the communities of indigenous peoples. However, only 35% of these are of direct support for indigenous organizations are also made via governments. “With this began the conversation with Claudia Sobrevila specialist biodiversity World Bank, ending launching the publication”. The role of indigenous people in the conservation of biodiversity peoples.
“According to her, the financiers do not perceive that cultural diversity is threatened and that, moreover, indigenous peoples are historically conserve biodiversity. We have five thousand ethnic groups in the world, living in places of high biodiversity. Donors lose a very large prioritize not supporting them opportunity,” he said.
To Sobrevila, from a strategic point of view, all sense of indigenous peoples to finance projects aimed at conservation. “The UN declaration of indigenous peoples empty clear recommendations for certification of ancestral territories and support the people,” he argues. In the afternoon yesterday, Claudia participated in a parallel event in the COP9 about GEF and indigenous communities, where publication was launched.
Present during the initial negotiations areas It protected Program Amazonia (ARPA) Sobrevila stressed that the program is one of the few who had the concern to sustain traditional communities, are residents in the vicinity of the CUs or in the extractive backup got involved with the harp. For her, one of the keys to the success of the program will be made in the management Funbio is why a private institution that guarantees the continuity of the program independent of changes in governments.
Claudia points out that one of the vindications of the native peoples here at COP is that their lands are not suitable in the category of protected areas of IUCN (International Union for Conservation of Nature), because that would mean the need for adaptation of these peoples to the rules of each country for the use of public land. At present 14% of the planet’s surface is 22% protected areas and indigenous lands.
— They have preserved the biodiversity that follows its own organic laws, that are often stricter than the rules of some countries. However, several governments and environmental organizations INSERTED these territories in a global system of protected areas, that is the act with the laws of modern man. Each individual desire takes into account people about preserving their environment and culture and –resalta.
She concludes that donors should not limit funding for these peoples, as the subtitle of his book itself says, because they are natural partners but always forgetful.
International Indigenous Forum on Biodiversity
Monday May 19, 2008 began the Ninth Conference of the Parties (COP) to the Convention on Biological Diversity CBD UN in Bonn Germany. RAIS Participated in this forum.
Representatives of 190 countries and the European Union gather in the search for international consensus for the preservation of biodiversity.
More than 500 indigenous representatives from attending to influence proposals in defense of biodiversity. The International Indigenous Forum on Biodiversity (IIFB) held its traditional ceremony aperture in conlave room and not in the ofical ceremony due to the rejection of the secretary, this shows once again to the exclusion of indigenous peoples.
Thank you Mr. President.
This statement is made by the International Indigenous Forum on Biodiversity (IIFB).
We thank the Government of Germany and the City of Bonn for hosting COP9.
We are proud to announce that the FIBB, has more than 500 participants of Indigenous Peoples and local communities around the world. Mr President, the vast majority of our Forum can participate through their own fundraising efforts and the generosity of donations by private and government entities, especially Germany, Norway and Sweden.
Mr. President, distinguished delegates, the IIFB would like to take this opportunity to celebrate the adoption of the Declaration on the Rights of Indigenous Peoples and wish to express our sincere appreciation to those States that voted for its adoption. The Declaration affirms the existence and development of international human rights standards for the protection of the rights of indigenous peoples. The implementation of decisions under the Convention on Biological Diversity must be consistent with the rights contained in this Declaration.
We support the intervention that made the Network of Indigenous Women’s Biodiversity with Native youth.
In the next two weeks we will give specific Parties in the various working groups recommendations, but offer the following general recommendations now:
Biodiversity and Climate Change
We call for the strengthening of collaboration between the CBD and the UNFCCC on the issue of biodiversity and climate change. So we call on the CBD to take an active role in all discussions of climate change.
Climate change threatens food security and sovereignty of Indigenous Peoples even though our contribution to this problem is minimal. We are also concerned that mitigation and adaptation strategies that are being proposed and implemented to address climate change are causing more violations of our rights as indigenous peoples.
These market-based mechanisms such as CDM (Clean Development Mechanism) and REDD particularly violate our human rights and our resources. We urgently call on developed countries to meet their emission targets of greenhouse gases to reduce the degradation of our biodiversity upon which we depend for our survival.
Indigenous Peoples are concerned about the continued expansion of protected areas. We want recognition of our own territories Condition: indigenous biocultural territories and community conserved areas. We oppose the establishment of new protected areas in indigenous lands and territories until our rights to lands, territories and resources are fully recognized and respected.
We urge the parties to the management, monitoring and evaluation of existing protected areas to national law cannot hold because virtually all countries fail to ensure the participation of indigenous peoples. We also call on the parties to adopt the recommendation made by the second meeting of the working group on protected areas to give priority to the implementation of element 2 work program on protected areas.
We further urge the Parties to address the issue of restitution for our lands and territories that have been taken to establish APs without our free, prior and informed consent for Indigenous Peoples can regain control over our lands and territories.
Any proposed international regime on Access and Benefit-sharing should meet the minimum standards set out in the UN Declaration on the Rights of Indigenous Peoples. This means that any regime must recognize, inter alia, that indigenous peoples have rights to our genetic resources and not just our traditional knowledge associated with genetic resources.
Free, prior and informed consent of Indigenous Peoples must be obtained to access our genetic resources and traditional knowledge. It should recognize and use appropriate terminology – “indigenous peoples” in the instrument in any international regime enshrined.
Article 8 (j)
We reiterate that the work program of the Working Group on Article 8 (j) and related provisions is crucial to the successful implementation of the Convention and vital to indigenous peoples. We welcome the positive results of the Working Group on Article 8 (j) as the Akwé:. Kon and strongly support the renewal of the approach to complete work items, such as sui generis systems, the ethical code of conduct and elements of any international regime on ABS related 8j.
We are very concerned that the issues discussed in the Working Group on ABS are undermining the work program of the Working Group on Article 8 (j) and we call on the parties to be respected, preserved and maintained knowledge, innovations and practices of indigenous peoples through a commitment to maintain separate meetings of the working groups on Art. 8 (j) and ABS.
We are very concerned that the proposed elements for the framework of priority programming related to the utilization of GEF resources for the four years from 2010 to 2014, have been prepared without meaningful participation of indigenous peoples, and these can result in violations of the rights of Indigenous Peoples. We ask that the GEF (GEF) believes direct funding modalities for programs and projects designed and managed at all stages of indigenous peoples.
Furthermore, Mr. President, we express our deep concern that the CBD is funded mechanisms such as the Fund Adaptation GEF and Carbon Partnership Facility of the World Bank, which are funds that potentially violate the rights of Indigenous Peoples, and do not have adequate standards for the protection of human rights.
Forested agriculture and biodiversity
Subject agricultural biodiversity is crucial to Indigenous Peoples especially in view of aggravating growing global food crisis. We urge States to ensure that indigenous peoples can save, exchange and sell our seeds without restriction.
We also call on States to end with perverse subsidies that harm indigenous peoples and to support food systems of indigenous peoples and small farmers who protect us from damage to biodiversity that results from industrial agriculture and world trade.
Recognizing the negative impacts of biofuels, we ordered a halt to the production of biofuels and also ordered an end to genetic modification technologies.
We also demand the Parties and international organizations to give priority to the protection and promotion of indigenous knowledge on agriculture and prohibit the patenting of knowledge and seeds.
With respect to forest biodiversity, we strongly urge the need to resolve and address the issues of land rights, territories and resources as priority issues.
Inland Waters / Invasive Species
Pollution of inland waters, the construction of hydropower plants, the development of extractive activities and artificial diversions of rivers lead to the loss of biodiversity and associated traditional knowledge of indigenous peoples.
Parties need to recognize traditional management practices of water resources and customary rights of indigenous peoples and local communities in relation to access to bioresources. We urge the Parties to support the development of studies on the impacts on biodiversity of inland water pollution and dams, including transboundary waters.
Marine and Coastal Biodiversity / Island Biodiversity
Indigenous peoples possess ancestral knowledge for the sustainable management of our marine eco systems. The criteria for management of existing marine protected areas must be consistent with the systemic approach and should include social, cultural and spiritual elements, traditional, based on free, prior and informed consent and full and effective participation of indigenous peoples.
The term open ocean and deep waters do not have a universally accepted definition and have different interpretations depending on the scientific and legal community and as indigenous peoples. The definitions of these terms should be clarified and indigenous peoples should be included in the definition process.
Indicators, the Ecosystem Approach, Implementing NBSAPs
The IIFB gives great importance to the Strategic Plan and the 2010 target of CBD, consistent with ensuring that the rights and welfare of indigenous peoples and local communities. COP9 Agenda includes consideration of some practical indicators for assessing progress in the protection of traditional knowledge, innovations and practices.
These indicators are the result of a global consultation that culminated in an International Seminar of Experts sobr relevant indicators for Indigenous Peoples, the CBD and the Millennium Development Goals. We urge the Parties to take into account these indicators and use them in the preparation of the 4th National Reports. We call on the parties to promote full and effective participation of Indigenous Peoples and local communities in developing NBSAPs and monitoring of progress in their implementation.
Communication, Education and Public Awareness
Indigenous peoples have prioritized communication, education and public awareness (CEPA) as essential components of our work program. We welcome the decision VIII / 6 that calls for the inclusion of representatives of indigenous and local communities in the informal advisory committee and look forward to a fruitful cooperation in the future.
The IIFB must play a key role in the implementation of CEPA to ensure that our rights are known and understood, and full and effective participation of Indigenous Peoples are guaranteed. We believe that an essential message to be incorporated into all CEPA activities should reflect the key role of indigenous peoples in the conservation and sustainable use of biodiversity.
Finally, Mr. Chairman, the IIFB looks forward to working with the Parties in the spirit of trust, mutual respect and cooperation for the next two weeks.
Thank you very much Mr. President.