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Native Art

 

 

Native Art

Pre-Columbian art thrived over a wide timescale, from 1800 BC to AD 1500. Despite the great range and variety of artwork, certain characteristics were repeated throughout the region, namely a preference for angular, linear patterns, and three-dimensional ceramics. Most of the now known artworks made in Central and South America before the voyage of Christopher Columbus have been found in tombs. Enormous amounts of time, energy and materials were spent to properly equip the societies' leaders and elite for their after-death journeys. Pre-Columbian cultures viewed reality as a multilayered universe with various divisions, attended by numerous deities whose activities and relationships metaphorically expressed the forces of nature and cosmos. Death was considered a transition and journey from one realm of existence to another. The elaborate preparation and offerings associated with burying the dead reflect the importance of equipping a soul for transition from one realm to another.

 

Archaeologists divide the development of Native American cultures in the Great Plains region into 5 periods before European contact. After the Archaic period, the first is Plains later Archaic (1000-200). This was followed by the Plains Woodland period (200-800), so-called because of similarities to the Hopewell culture to the east. In the Plains Village period (800-1400), the cultures of the area settled in enclosed clusters of rectangular houses and cultivated maize. Various regional differences emerged, including Southern Plains, Central Plains, Oneota, and Middle Missouri. During the Plains Coalescent period (1400-European contact) some change, possibly drought, caused the mass migration of the population to the Eastern Woodlands region, and the Great Plains were relatively unpopulated until pressure from American settlers drove tribes into the area again. The culture of historical Plains natives was based upon the buffalo, and they often painted upon buffalo skin. Buffalo-skin clothing was decorated with embroidery and beads - shells at first, but later coins and glass beads acquired from trading. They were popular bridal shower gifts during that period. This is known today as Ledger Art. The Lakota drew pictographic calendars known as Winter counts on animal hides.

 

 

 


The Mayan History

The Mayans have a very historical inheritance in the many ruins scattered throughout the world. Tourists from all over are experiencing first hand a part of history that just inexplicably baffles the mind, as even today, historians cant seem to agree on the precise cause of the demise of the Maya Indians. There are various tribes that comprise the Mayan community, of which their language is still spoken, although English is also practiced.

Origination

All inhabitants of the Americas are thought to have originally migrated across the Bering Straits when the level of the oceans dropped enough to form a land bridge between Alaska and Siberia. These foraging nomads migrated throughout North America and eventually down through Central and South America.

The archaeological record shows evidence of the first Maya people as early as 1100 BC. These pioneers descended into the Copan Valley in Honduras from either the Guatemala highlands or another nearby mountainous region and made temporary camps in the known Maya region. Early Maya inhabitants hunted local game and developed agricultural subsistence techniques until about 900 BC. Around this time, the first true farmers of the Maya people built permanent residences in the valley (Schele and Freidel 1990: 306-307).

About 4000 BC, these people had spread out over the highland areas of Central America and soon reached a population size where they began to form small settlements and domesticate plants.



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Migration Path

Archaeologists are able to date finds and sites of the Mayan civilization using artifacts of ceramic, stone, shells and bone. They also use the Mayans own calendar. The Mayans used a rather complex calendar system. Monumental stone inscriptions were carved using a hieroglyphic script and a method of reckoning the passage of time called the Long Count. The most striking feature of this system is that the Mayans dated events to the exact day.

Archaeologists have devised numerous correlations with our own Gregorian calendar to accurately place any event recorded in these Mayan inscriptions. Devised by three well known archaeologists, the most accepted interpretation of the Mayan dates is known as the G-M-T correlation. Using these dates, Archaeologists have been able to decipher three major periods of Mayan Civilization - the Preclassic, Classic and Postclassic periods. For perspective, the flowering of the Mayan civilization corresponds to the later years of the Roman Empire


Chronology

This chronology of the Mayan civilization is rather simple. Simply put, it started in the Preclassic period, rose to dominance in the Classic period, and declined and disappeared in the Postclassic period.




Preclassic Period

The beginning of Mayan life in Central America (known as Mesoamerica to archaeologists) occurred around 5000 BC, when wandering nomads from the north found they could settle down and domesticate plants. These early crops consisted of corn, beans and other plants. The domestication of plants required that people stay in one location to tend the fields. Thus were born the first Mayan settlements.

With the growth of settlements and farming, so came innovations to make life easier. Some of the more important inventions include pottery vessels for storage, cooking and serving of food. Because of its weight and fragility, pottery is not often used by nomads. The presence of pottery normally indicates a tendency to long term settlement. Much of what archaeologists know of the early Preclassic period in Belize comes from the Mayan site of Cuello, outside of Orange Walk Town. Radiocarbon dating from a series of buildings and trash dumps (archaeologists love places where people threw their trash) reveal occupation from about 2500 BC. These structures were small buildings with clay platforms and fired clay hearths.

Other items of preclassic origin that were identified include stone utensils for grinding corn and a fluted stone projectile point. During the preclassic time, corn progressed from being a small cobbed, low yielding crop to larger cobbed, high-yielding varieties. The farmers were learning how to maximize their efforts, and passed on what they learned to succeeding generations.

With the improvement in farming, the invention of more sophisticated tools, and the growth in size of settlements, the Maya culture became associated with a civilization with larger cities containing ceremonial centers.

As time progressed, the sites became more numerous and larger. The sites exhibited more organization with public buildings, elaborate burials, and jade jewlerly. Jade became a spectacular marker of the elite, both in quantity owned and in the quality of the workmanship.

Near the end of the Preclassic Period, trading flourished as networks formed between the growing settlements. Most of the major ceremonial centers were started about this time.





Classic Period

The Classic Period is the Mayan Golden Age. Mesoamerica became adorned with massive, ornate and brightly colored architecture. Exquisite works of art and advances in astronomy and mathematics are hallmarks of this Period. This was the age of the development of one of the most sophisticated systems of writing ever devised in the Western Hemisphere.

The Classic period began with the carving of the first hieroglyphic dates on Mayan stelae in 250 A.D. and ended six and a half centuries later with the last dates carved into half finished monuments, as if the artisans walked away in mid hammer stroke. Most of the greatest ceremonial centers in Mesoamerica - Tikal, Caracol, Palenque - came to their greatest glory during the Classic period. And for some yet unknown reason, all were abandoned or far into decline within a span of a few years near the end of the ninth century.

Much of what Archaeologists know of the Mayan Civilization comes from archeological work done on Classic Period sites. Scientists orginally constructed a model of Mayan society as a ceremonial center supported by widely spaced subsistence communities. But intense study on the agricultural practices revealed that the Maya used highly sophisticated techniques to feed a dense and growing population surrounding the ceremonial centers.

These practices included terracing of hillsides and river banks. Terracing allowed intense agriculture of land otherwise unsuitable for crops. Using drainage ditches and irrigation, Mayan farmers maintained corn fields and harvested such diverse crops as manioc, sweet potatoes, and beans. Of great importance was the ramon nut. Large underground chambers were constructed to store the ramon nuts for long periods of time. Some archaeologists theorize that these storage chambers were used in time of famine.

The Classic Maya augmented their starch diet of vegetables and nuts with animal protien. The main source of meat came from hunting the abundant white tailed deer, along with the small brocket deer and two species of wild pig. The Classic Maya also collected turtles and large numbers of freshwater snails.

Emphasis traditionally has been on the large ceremonial centers of the time. But recently, archaeologists have taken a close look at the entire social structure, and have concentrated on the small Mayan settlements and the rural farmers which supported the Mayan Civilization through the production of food. These subsistence farmers lived in dwellings very similar to the Maya of today. Most homes were constructed of perishable material harvested from the forests.

The structure of Mayan society centered around a major ceremonial site. A regional trading system would integrate the products of outlying areas with minor ceremonial sites and eventually with the major ceremonial center. Well developed causeways, called sacbeobs ("white roads" from the plastered surfaces) radiated out from the major sites in all directions toward the minor sites.

The Classic Period chronology has been developed based on the rise, flourishing, and steady decline of the Mayan Civilization. Some archaeologists also base these divisions of the period on the influences of major ceremonial centers on all of Mesoamerica and the Mayan Civilization as a whole.

There is evidence that the Maya utilized terracing and elaborate water management systems during this time. The evidence of terracing suggests that the Maya began to cultivate even the steepest slopes. The spectacular growth of the Early and Middle Classic Period was followed by a sudden collapse in the early 9th century. The collapse signalled a massive depopulation of the interior regions of the area, while those sites near water, such as Lamanai, appear to have survived into the Postclassic period.


Postclassic Period

Archaeologists continually debate over what triggered the rise of the Mayan Civilization. But even greater debate ensues over why this once great civilization collapsed. The period that followed the abandonment of the rainforest centers is known as the Postclassic Period. This Period closes upon the Spanish Conquest in the mid-sixteenth century.

The Post Classic period is characterized by a lack of emphasis on tall pyramids and elaborate structures. Instead, the Maya concentrated on ground level buildings and created their art on stucco which quickly erodes. In fact much less is known of the Maya in the Post Classic Period than in the Classic Period because of the lack of art, artifacts and structures from the Post Classic Period.

Many archaeologists agree that the collapse of the Mayan civilization was triggered by a number of factors. Population was probably one of these. According to researchers, parts of the Mayan region were sustaining nearly 400 people per square mile - a heavy density for an agriculturally based society.

Other factors could have been malnutrition and disease. Studies of human bones and teeth from Late Classic burial mounds have found strong evidence of these factors, including syphilis and other communicable diseases.

The social gulf between the ruling elite and the common people is another factor that archaeologists feel contributed to the decline of the civilization.

Some researchers feel that the breakdown of trade contributed greatly to the collapse. Archeologists believe that "realms" may have been established where outlying districts provided items of trade. These items were brought to a central location for redistribution. These economic links become vulnerable during times of stress and change.

Other scientists believe that climate contributed to the diminishing Mayan population. The Mayans had settled in the lowlands around 8000 BC and began practicing large-scale farming as early as 2000 BC. By the beginning of the medieval climate optimum in AD 500, the population was nearly 14 million, making it one of the largest centers of civilization anywhere. But the thriving Mayan cities began to experience diminished long-term rainfall patterns. Dry conditions began in 760 and, after a 50-year wet period, drought again set in about 860. Another drought followed in 910. The boom-and-bust cycles of rainy and dry periods contributed to eras of both growth and decline. Therefore, some believe that technology, population sizes, and agricultural intensity overwhelmed the land. Yields declined with the dry conditions and these structural incongruities led to ongoing wars between Mayan city-states that eventually contributed to their collapse.

The causes of the Mayan collapse are obviously complex and varied, and not yet well understood. But the consequences of the collapse are clear. Construction of ceremonial centers stopped; the intensive farming methods ceased; the population dropped from an estimated three million to 450,000 in less then a century.

Also, "Nova" has extensive information on the Maya. Click for maps of mayan ruins, hieroglyphs, and more mayan history.


Additional Maya Research:

The Maya nation is an homogeneous group of people who have occupied roughly the same territory for thousands of years. They speak some thirty languages that are so similar that linguists believe that they all have the same origin, a proto Mayan language that could be as much as 7000 years old! They will will explain how geographical isolation made the original language evolve towards an eastern branch subdivided into proto-K'iche and Mam and a western branch subdivided into proto-Q'anjob and proto-Tzeltal and how the further division of these sub branches gave rise to the 30 languages spoken today. The in situ evolution of their language implies that they were the original permanent inhabitants of the Maya area and suggests that that today's two million Mayas probably share a very ancient common genetic origin.

That is quite different from the warlike Aztec and Inca nations who invaded their neighbours and absorbed their populations by imposing their language, customs and religion. The Aztecs were a small ambitious "Chichimec" (savage) tribe from the north west who migrated into new lands, absorbed new ideas, evolved further and grew powerful enough to impose their language and gods (Huitzilopochtli), on the indigenous people they conquered. It is the story of outsiders becoming the governing elite of pre-existing populations for a relatively short time. The Incas of Cuzco were also a short lived foreign elite governing a wide variety of pre-existing nations.

The Maya had no centralised political leadership. They developed a common culture by absorbing and developing elements borrowed from their neighbours. The long count calendar, writing with glyphs and the basic tenets of their religion can be traced directly to the Olmecs through Izapa. The Olmec civilisation disappeared before the advent of the Christ but its heritage formed the basis for all other mezoamerican civilisations such as the Monte Alban Zapotec, the great Teotihuacan hegemony, the Tula Toltecs and finally the Aztecs.

The Maya were also influenced by Teotihuacan that controlled the Mexican highlands from the first to the seventh centuries. The Mayan golden age lasted five centuries from 300 to 800 AD. Then, they stopped building temples, declined and became fragmented in competing states that were easy prey for invading forces from the north such as the Toltec which had been expelled from Tula around the end of the 10th century. The Toltecs became the ruling elite of the Maya in the post classic period. Toltec gods were added to the Maya pantheon but the Toltecs were absorbed as they leaned to speak Yucatec Maya.

The Maya were organised in city states, sometimes co-operating, sometimes fighting each other but they shared the same beliefs and deferred to priests who derived power from their knowledge of astronomy, mathematics and numerology. The Maya were very much aware of the passage of time. They recorded some dates on stelae and probably much more in books that are lost now because fanatical Spanish Catholic priests destroyed them to eradicate "pagan beliefs". Retracing the history of the Maya is like finding the solution of a detective novel for we have to rely on whatever clues we can find in what is left of archaeological sites that the Spanish did not plunder or destroy.

There are many unanswered questions about the Maya but the cause of their decline remains the greatest mystery. Their civilisation was not destroyed by an overwhelming outside force. The Olmec suffered the destruction of San Lorenzo around 900 BC and that of La Venta around 600 BC but no such catastrophe befell the Maya. Similarly, Teotihuacan was destroyed by warfare around 700 and so was Tula around 1000 AD but Maya power disintegrated from within. Many hypotheses have been proposed, overpopulation, famine, epidemics, civil disorder... Some of these factors might have played a role in some places but I tend to think that the common people just stopped believing in the dogma the elites were using to establish their power and justify their excesses. Similarly, the disintegration of the Soviet Empire can largely be explained by the excesses of a corrupt elite and the subsequent disbelief in the supremacy of the communist system by the common people.

There are hundreds of known Maya sites spanning two millennia. It can become difficult to follow, so click for a Maya Archaeological Sites table to use as a quick reference of where some of the more important sites are located (southern highlands, central lowlands and northern lowlands) and the period they are best associated with (pre-classic, classic and post classic).

Entrance   Ancient Ruins



Indigenous People of Arabia

 








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UN celebrated International Day Indigenous People.

Q’orianka Kilcher, Huachipaeri Quechua.
Humans Rights, dignity and development with identity.
HABITAT PRO ASSOCIATION: Report.

International Day of the World’s Indigenous People

9 August 2006.

Dag Hammarskjöld Library Auditorium, United Nations Headquarters Programme of Activities

FILM SCREENING. Indigenous Peoples and the United Nations (Film by Rebecca Sommer for Secretariat UNPFII, 2005)

Welcome and Spiritual Ceremony by Barbara James Snyder (Washoe & Paiute Nations, North America)

Message of the Secretary General, Kofi Annan The annual observance of this International Day recognizes the achievements of the world’s indigenous people, who number more than 370 million and who live in some 70 countries. But it is also a moment to acknowledge the critical challenges they face.

Much remains to be done to alleviate the poverty faced by many indigenous people; to protect them against massive violations of human rights; and to safeguard against the discrimination that, for example, forces many indigenous girls to drop out of school.

Message of the Jose Antonio OcampoUnder-Secretary-General for Economic and Social Affairs and
Coordinator of the Second International Decade of the World's Indigenous People

Indigenous peoples have come a long way at the United Nations since the first time we celebrated the International Day of the World’s Indigenous People. In a prominent example, from just a few weeks ago, our newly constituted Human Rights Council adopted the United Nations draft Declaration on the Rights of Indigenous Peoples. We hope that the General Assembly will formally adopt the Declaration at its 61st session, precipitating a shift in the paradigm of human rights and development discourse and action that will itself make a marked and positive difference in the lives of indigenous peoples.

Johan Scholvinck, DirectorDivision Social Policy and Development DESA.

Indigenous Peoples: human rights, dignity and development with identity

Panelists:
Phrang Roy, Assistant-President on Special Assignment for Indigenous and Tribal Issues, IFAD;
Wilton Littlechild (Cree Nation-Canada), Member of the UN Permanent Forum on Indigenous Issues;
Romy Tincopa, Counsellor of the Permanent Mission of Peru;

Q'orianka Kilcher, Actress, lead role of Pocahontas in the 2005 Hollywood film, The New World.

Moderated by: Sonia Smallacombe (Maramanindji- Asutralia)

William Littlechild (Cree Nation-Canada)
Member of the UN Permanent Forum on Indigenous Issues.

Phrang Roy, Assistant-President on Special Assignment for Indigenous and Tribal Issues, IFAD

Romy Tincopa, Counselor of the Permanent Mission of Peru.

 

Q’ORIANKA Kilcher, young actress is a descendant

SPEECH BY Q’ORIANKA KILCHER. At the UNITED NATIONS NY, Aug.9th,2006>

It is a great honor to be joining you here today and be given time to address this panel
in commemoration of the International Day of the Worlds Indigenous People at United Nations.

I would like to give my deepest thanks to the
Secretariat of the United Nations Permanent Forum on Indigenous Issues for the invitation.

The topic of discussion this afternoon is “Indigenous Peoples: human rights, dignity and development with identity”.

As a young person I feel a strong responsibility towards the dream for Universal dignity, compassion and basic Human Rights ... as a form of true human development. It is difficult for me to speak about economic development without talking about basic rights to lands and resources, culture and identity, and self-determination. While looking into the future, we have to ensure that Human rights and environmental abuses are not committed in the name of economic development. There is a clear connection between pressing environmental issues and human rights abuse. The stereotypical image of indigenous peoples being savages, primitive and ignorant …and our developed nations being more civilized and advanced is not accurate by any means, taking into consideration that in the name of development we are the leaders of Environmental destruction ….

Destroying our earth’s eco system and endangering our children’s future. We are ignoring the fact that we cannot eat, drink or breath profit or money!!! yes">Traditionally indigenous peoples around the world have live in harmony with mother earth and their lifestyles are based on environmentally sustainable principles and practices. Without exploiting and destroying their children’s future … In the video we just watched Kofi Annan summed it all up in one sentence when he said……

‘Historically and sadly for far to long, the hopes and aspirations of indigenous peoples have been ignored, their lands have been taken, their languages and customs suppressed, their wisdom and traditional knowledge overlooked and their sustainable ways of developing natural resources dismissed.’ But these issues are not just a dark chapter in the past … amidst today’s civilization and development these same issues remain a harsh reality for many indigenous peoples around the world who continue to be excluded from the decision making process….. Projects that exploit their lands, natural resources and cultures are often not done with their consent. Many of them are still forcibly removed from their ancestral territories, are still subjected to the worst forms of discrimination and human rights abuse and therefore continuously suffer from extreme and chronic poverty.

It is embarrassing to see how little we have learned from our past. An issue very close to my heart is that of the indigenous peoples in my beloved country Peru. During my recent visit to the highlands and Amazon regions of Peru I spend a lot of time trying to understand some of the more pressing isses. I visited several remote Amazon communities, devastated and contaminated by multi national oil companies and their greed. I met with leaders from several communities and was invited to witness first hand how proud, self-sufficient and knowledgeable the people of these Amazon federations are.

They are self-reliant; they know how to work their lands and how to protect their environment most efficiently. . It occurred to me that the poor living conditions and economic hardships found in my country seem to stem more from the fact that most indigenous people interests are not represented by the state government. Their pleas to be directly involved with plans involving their homelands and future, so often go ignored, while their ancestral territories and livelihoods are wiped out – and future generations are faced with the threat of extinction. I know their plight sadly is replicated in many parts of the world. What lies ahead for the young Indigenous generations?

There are many similarities indigenous youth share in regards to our culture and our struggles. Our existence and voice needs to be reflected in elections, and statistics. We need to be recognized, Our voices need to be heard. We need dignity and self-respect to be strong and use our youthful ability towards critical thinking to be rebellious against failure and discrimination! We need solidarity, because our struggle is long and many challenges remain.

There are many young every day heroes in our indigenous communities, but their voices are seldom heard. Their dedication and work seldom recognized …and their dignity often stripped away by lack of opportunity and discrimination. I would like to draw your attention a bit to the concept of dignity as it pertains to today’s youth in the context of how indigenous peoples are represented in popular culture, popular media and cinema. It is more often than not “without dignity” They are shown as people who are barbaric, who are uneducated…this is, as you know an inaccurate, incomplete picture. And as young indigenous actress and viewer I am definitely questioning this kind of representation.

With that said, I also realize the powerful force today’s media has on my generation in this new age of information and technology. And I see real opportunity and importance in utilizing those powers responsibly. And for the positive. As a young artist I feel a strong responsibility to use my voice and take initiative to bring about positive change … it is up to my generation to make a difference. If we don’t act today, it will be too late. I am here today because I truly believe that the United Nations Permanent Forum on Indigenous Issues ensures that the world hears the voices of indigenous peoples.

Through the efforts of the international indigenous peoples’ movement and their dynamic partnership with the United Nations system, the struggles of the people for cultural survival, human rights, development and peace have finally been brought to the attention of the international community. And now that we have a Second Decade of the World’s Indigenous Peoples we should highlight the Global importance Indigenous Issues have to all of us as humanity …because by protecting indigenous peoples and cultures we are protecting the cultural human heritage and biodiversity of our world. The final adoption of the Universal Declaration on the Rights of Indigenous Peoples at the General Assembly this fall is brought about by almost two decades of tireless advocacy by indigenous people representatives.

My Hope is that all of our nation’s leaders have the wisdom to see the need to come together to adopt this universal Declaration on the Rights of Indigenous peoples… So that we, as human beings, re-capture the true meaning of the word evolution compassion and justice. In closing, I would like to pay tribute to the partnerships between indigenous and non-indigenous people. Without the partnerships and solidarity of our friends, it would have been even harder to get where we have arrived today. Indigenous people need solidarity and support now more than ever before. It is through our collective conscience to end widespread human rights violations and discrimination in all its forms, that we find our Identity and what it means to be truly ……

As a young person, I feel a great responsibility towards the outcome of our future here on this earth. If we don’t act today, it will be too late.

Thank you

 

NACIONES UNIDAD CELEBRO EL DIA INTERNACIONAL DE LOS PUEBLOS INDIGENAS. Q’ORIANKA Kilcher, joven estrella del cine participó en este evento reportando sus experiencias la visitar comunidades indígenas de los andes y el bosque tropical del Perú, Ella desciende del pueblo Huachipaeri-Quechua del Perú, y representó a Pocahontas en la película Nuevo Mundo.

En un mensaje escrito el Secretario General de la UNO Koffi Anan dijo que el Día Internacional reconoce los logros del mundo indígena cuyo numero alcanza los 370 millones en 70 países, pero también es un momento para tomar conocimiento de los desafíos críticos que ellos enfrentan. Mucho queda para aliviar la pobreza de la población indígena y la protección contra la violación masiva de los derechos humanos, y la seguridad contra la discriminación como por ejemplo el abandono de la escuela de las niñas indígenas.

Discurso por Q'orianka Kilcher. En Las Naciones Unidas Nueva York, Aug. 9th de 2006

Es un grato honor reunirme con ustedes en este panel para conmemorar en las Naciones Unidad el Día Internacional de los Pueblos Indígenas. Quiero brindar mi más profundo agradecimiento a la Secretaria del Foro Permanente para los Asuntos Indígenas de la Naciones Unidas por esta invitación.

Mi nombre es Q’rorianka que significa Aguila Dorada en mi lengua nativa Quechua, y soy descendiente de los Huachipaeri u Quechua del Perú.

Como joven que soy siento una fuerte responsabilidad hacia el sueño de la dignidad universal, la compasión y básicos derechos humanos como una forma del verdadero desarrollo.

Es difícil hablar del desarrollo económico sin hablar de los derechos básicos a la tierra y a los recursos, a la cultura a la identidad y la propia determinación.

Mientras buscamos en el futuro, nosotros debemos asegurarnos que los Derechos Humanos y el abuso al medio ambiente no sean concordados en nombre del desarrollo económico. Hay una clara conexión entre los apremiantes problemas ambientales y el abuso en materia de los derechos humanos.

La estereotipada imagen que de los indígenas son salvajes, primitivos, ignorantes y nuestro desarrollo de naciones más civilizadas y avanzadas no es exacta en ningún entendimiento, teniendo en consideración que en nombre del desarrollo nosotros estamos liderando la destrucción del medio ambiente…

La destrucción del ecosistema de la tierra pone en peligro el futuro de los niños y niñas.

“Históricamente y tristemente desde- dice Kofi Annan- hace largo tiempo las esperanzas y aspiraciones de los pueblos indígenas han sido ignorados , sus tierras han sido tomadas, sus lenguajes y costumbres suprimidas, y la sabiduría y sus conocimientos tradicionales dejados de lado y las formas de sustento y el desarrollo de sus recursos naturales disminuidos.”

Durante mi reciente visita a las altiplanicies y a la región amazónica del Perú yo pase un largo tiempo tratando de entender algunos de los más apremiante problemas. Visité remotas comunidades en la Amazonía desvastada por la contaminación derramada por las multinacionales petroleras y su avaricia.

Tuve encuentros con muchos líderes de las comunidades y fui testigo de primera mano y me sentí orgullosa de la forma como la autosuficiencia y el conocimiento que tienen estas federaciones amazónicas.

Encontramos en nuestra juventud indígenas bastante similitudes en compartir nuestra cultura y nuestra luchas, necesitamos que nuestras necesidades se vean reflejadas en las elecciones y el las estadísticas, Nosotros debemos ser reconocidos y nuestras voces escuchadas. Nosotros necesitamos dignidad y respeto para ser fuertes u usar nuestro habilidad critica pensando como rebelarnos contra la discriminación.

Como una joven artista me siento con la fuerte responsabilidad de usar mi voz y tomar la iniciativa para brindar un positive cambio, esto significa para mi generación hacer la diferencia. Si nosotros no actuamos ahora luego será muy tarde.

Y ahora que contamos con una Segunda Década los Pueblos Indígenas del mundo debemos destacar la importancia global que los problemas indígenas que comprendemos todos nosotros como humanidad... porque protegiendo los pueblos y culturas indígenas estamos protegiendo la herencia cultural y la biodiversidad de nuestro mundo.

La adopción final de la Declaración Universal en las Derechos de los Pueblos Indígenas en la Asamblea General este otoño es logrado por casi por casi dos décadas de una defensa infatigable de los representantes indígenas.

Mi esperanza es que los líderes de las naciones del mundo puedan ver la necesidad que todos adopten la Universal Declaración de los Derechos de los Pueblos Indígenas.

Para terminar me gustaría rendir tributo al compañerismo entre pueblos indígenas y no indígenas. Sin esa solidaridad de nuestros amigos hubiera sido muy duro conseguir lo que hemos logrado ahora. Los pueblos Indígenas necesitan solidaridad y apoyo ahora más que nunca.

A través de nuestra conciencia colectiva poner fin a la extensión de las violaciones de los derechos humanos y la discriminación en todas sus formas y que nosotros podemos encontrar nuestra identidad y que ello signifique ser verdaderamente una persona humana.

Gracias!

INDIGENOUS CULTURAL PERFORMANCES

Organized by the Secretariat of the United Nations Permanent Forum on Indigenous Issues DSPD/DESA and the NGO Committee on the International Decade of the World’s Indigenous Peoples.

Q’orianka Mom, Pamela Kraft, (Tribal Link), Q’orianka Kilcher,
Master of Ceremonies: Roberto Múcaro Borrero (Taíno, Puerto Rico), Chairperson,
NGO Committee on the International Decade of the World’s Indigenous Peoples.

Indigenous Art Exhibition by Inty Muenala (Kichwa) and

Q’orianka Kilcher actress in the Hollywood film, New World. 2005 at United Nations Headquarters on 9 August 2006.

Indigenous Cultural Performances Crimea Tatar Ukraine

Tama Waipara (Maori New Zealand).

Rebecca Sommer. Film Screening: Indigenous People UN

Barbara James Snyder (Washoe & Paiute Nations North America)
Welcome and Spiritual Ceremony.

Hue Lui and Mariana Lopez, Secretariat Permanent Forum II.

Q’orianqa Kilcher, Marie-Daniel Samuel
Eliane Lacroix-Hopson ( Yachayhuasi ONG)

Roberco Mucaro and family.

Amparo Silva (Syracuse University) , Miriam Masaquiza (Secretaria PFIII UN)

Blanca Bayona, Camille Linen, Miguel Ibáñez y Gladys Silva (Hábitat Pro Association)

Miriam Masaquiza, Secretariat Permanent Forum II, Sonia Smallacombe (Maramanindji- Australia)

Manuel Ibanez (Habitat Pro Peru) and Q’orianka Kilcher.

Alex Quiroz, Blanca Bayona, Camille Linen, Gladys Silva

Miguel Ibanez from Hábitat Pro Association at United Nation New York
International Day of the World‘s Indigenous People, 9 August 2006.

*The International Day of the World’s Indigenous Peoples is officially commemorated on 9 August annually in recognition of the first meeting of the United Nations Working Group on Indigenous Populations in Geneva in 1982Visit:

International Day of the World’s Indigenous People

Additional Programs in Commemoration of the International Day of the World’s Indigenous Peoples will take place at the American Museum of Natural History on Saturday 12 August, 2006. For more information contact the American Museum of Natural History at (212) 769-5758.

HABITAT PRO ASSOCIATION Habitat_pro@yahoo.com

migueliba@yahoo.com VISIT WEB SITE:

WWW.HABITATPRO.ORG


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