lunes, enero 30, 2017

Lanzamiento del nuevo libro "GEOPOLÍTICA DEL DESPOJO".

Lanzamiento del nuevo libro "GEOPOLÍTICA DEL DESPOJO".
de Felipe Martín y Renan Vega

Este libro evidencia los mecanismos de expropiación violenta y su legalización a lo largo de los territorios que componen el subcontinente Latinoamericano con énfasis en el caso colombiano. La geopolítica del despojo presenta estrategias violentas de expropiación y acumulación de territorios, para así asegurar el control de  las fuentes de materias primas y energía necesarias para el sostenimiento del capital. Lo cual explicita el carácter neocolonial del sistema político como mecanismo de expropiación y legalización del despojo, sosteniendo una minoría a nivel mundial, resultando de este proceso la aniquilación física, cultural y ecosistemica de nuestros territorios.

El libro se compone de cinco capítulos el primero trata sobre el caso de las semillas y el agua, el segundo sobre los sistemas de conservación en  Latinoamerica y los conflictos territoriales generados por la apropiación de recursos, el tercero cuenta casos particulares sobre la privatización y extranjerización de tierras en Colombia, el cuarto es un análisis teórico resumido sobre los mecanismos de expropiación de tierra en Colombia y el quinto capitulo hace un analisis de la estrategia militar para el aseguramiento de recursos en Latinoamerica y Colombia.

El libro viene acompañado de 9 infografías: Hidroeléctricas en América Latina, Sistema de bases militares gringas en América Latina, Colombia Región Pacifico Megaproyectos y conflictos territoriales, Colombia región Guajira, Sierra Nevada Catatumbo Megaproyectos y conflictos territoriales, Colombia región Orinoquia - Amazonia Megaproyectos y conflictos territoriales, Colombia región Putumayo Megaproyectos y conflictos territoriales, Colombia Buenaventura - Alianza Pacifico, Colombia batallones energético viales, Colombia extranjerización de tierras.


Información:  geopoliticadeldespojo.net
APATRIDAX@yahoo.es & 320.334.3884

martes, enero 10, 2017

Polinizando en la Jornada de Ecologia Social en Ibague Tolima


Después de compartir con lxs jóvenes de Pavas, nos dimos una vuelta por Ibagué, Tolima. Fue la primera vez que una abeja a tenido la oportunidad de polinizar en el Tolima. La invitación fue para participar en una Jornada de Ecología Social con el proceso Desalambrando como parte de las preparaciones para el Carnaval por la Vida. Hubo estampado de camisetas con el siguiente mensaje "el agua vale + que el oro", presentaciones por grupos musicales y una presentación de Mesoamérica Resiste.


La socialización de Mesoamérica Resiste ayudó a conectar el contexto local con la amenaza de la empresa minera Anglo gold Ashanti y la mina de La Colosa con el modelo extractivista que existe en el mundo entero. Actualmente la aprobación de la mina está paralizada ya que a finales del año pasado el Consejo de Estado revocó la opción de consulta popular que se iba realizar sobre la mina, hasta el momento no han habido avances de ningún lado. Fue una visita demasiado corta pero como siempre, esperamos la próxima oportunidad de poder ir a compartir y polinizar con todx Tolimense que luche por defender su territorio y el río Yuma.


After sharing with the youth in Pavas we took a swing through Ibague, Tolima. It is the first time a bee has had the chance to come to Tolima a pollinate the graphics. The invitation was made to participate in a Social Ecology educational and cultural activity organized by the Desalambrando process and in preparations for the upcoming Carnival for Life.  There was silk screening of t-shirts with an image that said "water is worth more than gold", musical performances and a Mesoamérica Resiste presentation.


They sharing of Mesoamérica Resiste helped relate the threat of the mining company Anglo Gold Ashanti and the mine of  La Colosa within the context of the global extractivism model. Currently, as of late last year the approval of the mine has been paralyzed ever since the State Council revoked the possibility of a popular referendum that was in the process of happening regarding whether the mine would happen or not. Currently no side has had any advances. It was an all too short visit and hopefully next time we hope to continue to share and pollinate with the Tomlimenses that defend their territory and the Yuma river.


Polinizando con lxs Jóvenes de Pavas



Bajando de la Utopía atravesamos el Valle del Cauca lleno de monocultivos de caña de azúcar, agro químicos, grandes fábricas e industrias como la planta de Smurfit Kappa Cartón de Colombia en Yumbo. Intentando navegar semejante paisaje tóxico quedamos pensando en la casi imposibilidad de otros seres para poder migrar de las laderas de la cordillera central a la cordillera occidental. Ya subiendo la cordillera occidental nos topamos con monocultivos de pino y eucalipto, seguramente con su destino final en las plantas de  Smurfit Kappa Cartón de Colombia, con unos pocos fragmentos de monte y bosque degradado.  Nuestro destino: el municipio de La Cumbre, precisamente el corregimiento de Pavas.

Llegamos a Pavas gracias a la Fundación Planeta Taller Escuela Mundo que nace de la inquietud de varias personas de transformar su entorno siendo conscientes de que juntos se ha creado, y que juntos se puede deconstruir, reconstruir y construir, en las medidas y proporciones justas y necesarias. Desde su inicio la Fundación Planeta Taller Escuela Mundo ha impulsado una variedad de procesos incluyendo una biblioteca comunitaria, un taller de elaboración de manualidades y artesanías que usa materiales normalmente desechados, que ha impulsado para ver nacer el Centro de Permacultura Colibrí.

Existe el proceso del Magazín radial “Nuestra Gente", un medio de comunicación alternativo que llevaba años en el intento de ser escrito, virtual, se concretó finalmente y de manera inicial en la emisora comunitaria del municipio. Es una de las herramientas, ya está plantada la semilla que en algún momento, esperamos más temprano que tarde, rompa la maceta y retoñe en la cabeza. También se ha participado de la feria solidaria alternativa que agrupa artesanxs, artistas, productorxs orgánicos de alimentos y plantas medicinales;  de  alimentos  elaborados de manera artesanal  y fundaciones locales. Esta iniciativa parte de la intención por enaltecer labores que inquietan a tantos o quizás a todos los seres humanos, esas actividades creativas de paciencia y persistencia en las que unos pocos individuos se empeñan valientemente.

Junto con diferentes organizaciones, la Fundación Planeta Taller Escuela Mundo  participó junto con otros procesos en la campaña JUSTICIA HÍDRICA YA! Por la defensa de las aguas, los territorios y la vida, exigiendo que el manejo de las aguas las realicen las comunidades, que se garantice el acceso al agua potable y demás servicios públicos que debieran estar siendo garantizados de manera digna, que se detengan todas las formas de privatización que se vienen dando hoy, tanto en los territorios rurales como en los urbanos. 

Con todos estos pretextos y sentidos, y en compañía de niños/as y personas adultas , todos/as habitantes del planeta, Fundación Planeta Taller Escuela Mundo recorre el territorio, conociendo historias, aprendiendo de otras experiencias, captando energías universales y ancestrales, y así poder revitalizarse para seguir comprometidxs con la vida, intentando presentar otras alternativas a quienes proponen cambiar el rocío fresco de las mañanas y el olor de la tierra que nos brinda la posibilidad de sembrar nuestro alimento por dinero, por desiertos verdes, por paisajes grises y de asfalto.

El día que pasamos con estudiantes de bachillerato de la Institución Educativa Francisco de Paula Santander se realizaron varias actividades. Primero unas dinámicas lúdicas y la visualización de fotos y videos de otros procesos y actividades que han estado adelantando con Fundación Planeta Taller Escuela Mundo. Después de esas actividades iniciales fuimos al parque de la Virgen, y guindamos los telones de ¡Mesoamérica Resiste!, y con lxs estudiantes se realizó la dinámica de análisis colectivo con los telones: grupos pequeños de estudiantes analizaron la obra y luego juntos se explicaban lo que analizaban a los otros grupos.  El espacio permitió una pedagogía dinámica donde un Mayor de la comunidad se acercó y participó en la reflexión, una profesora del colegio también se integró y muchxs estudiantes tuvieron mucho que aportar sobre las relaciones que encuentran entre el extractivismo en Mesoamérica que también tienen en su realidad local. Se reconoce la falta de acceso a la tierra por parte de la gente y como las grandes industrias tienen control de tantas tierras para monocultivos como la caña de azúcar, el pino y eucalipto.

Un problema local que salió a flote y que está relacionado al IIRSA, Iniciativa para la  Integración de Infraestructura Regional Suramericana, es un proyecto que hace parte de la construcción, ampliación y mejoramiento de la red nacional de vías y carreteras de Colombia. En el caso de la zona de la Cumbre y Pavas la Agencia Nacional de Infraestructura otorgó la concesión de la construcción de la vía 4G Mulaló-Loboguerrero a la CONCESIONARIA NUEVA VÍA AL MAR - COVIMAR. 

En junio del 2016, COVIMAR anunció a través de unos carteles la convocatoria “A la primera jornada de socialización, elaboración del estudio de impacto ambiental –EIA-, sustracción de reserva y levantamiento de veda”, “Fase pre-constructiva del proyecto Corredor Mulaló-Loboguerrero”, “Contrato de concesión No. 001 de 2015”. 

A dicha reunión asistió la Fundación Planeta Taller Escuela Mundo, con la aspiración de  conocer el trazado de la carretera y detalles sobre el impacto ambiental de este proyecto en el territorio tal como anunciaba la convocatoria. En la reunión se supo que no se iba socializar esa información aun cuando la Concesionaria ya lleva más de un año en Pavas y no ha realizado ninguna reunión abierta a la comunidad. Sin embargo muy a pesar de las expectativas y del derecho de conocer la información sobre la afectación que tendría este proyecto en el territorio, no se pudo obtener de manera clara y explícita los datos que debe tener un Estudio de Impacto Ambiental. En la reunión no quedo claro que cantidad de agua se va usar, que tanto espacio se va talar, que especies de plantas y animales están en la zona de afectación, cuantas personas serian desplazadas, que impactos va tener en la reserva forestal.

Los siguientes profesionales: Tatiana Bautista Cruz (Profesional del área social), Natalie Martínez (Profesional del área social), Laura Pirazán Palomar (Área ambiental), Alejandro Zambrano (Área ambiental), Nancy Martínez (Auxiliar social) manifestaron no tener los datos relacionados con la información solicitada por la comunidad. Expresaron que estas informaciones se radicarán en la ANLA, y sólo  después de ser radicado el documento, la comunidad podrá acceder a esta información, y ante las diferentes preguntas que se les hicieron declararon que tenían que esperar que el consorcio programe la segunda reunión en donde darán a conocer la información. Se suma a la desinformación, que los discursos de los/as funcionarios/as mencionados/as no eran accesibles ni culturalmente adecuados para el contexto: en varias oportunidades varias personas pidieron que se explicaran los puntos usando un lenguaje comprensible.

En medio de los vacíos generados por la insuficiente y deficiente información presentada, nos pudimos dar cuenta de que  para los promotores de la iniciativa, este proyecto es una gran oportunidad de mejorar la competitividad ya que se acortará la distancia con el puerto de Buenaventura sin importarles los grandes impactos irreversibles tanto a nivel social como ambiental. Sin embargo, enfocado en las ganancias, el concesionario no ha tenido en cuenta las afectaciones que tendrá el proyecto para lxs habitantes,  la tierra, agua y aire del sector. Se han encontrado incompatibilidades en la información suministrada en cuanto al trazado, ya que durante la reunión realizada en la vereda de La Ventura, afirmaron que el trazado pasaría por los bosques de niebla de la Ventura, cuando se supone que el trazado va de Mulaló a Loboguerrero, ubicando esta autopista en sentido opuesto a La Ventura.

Desde finales del año 2016, hay carteles que ha fijado COVIMAR en diferentes puntos de Pavas citando a la segunda reunión de socialización en Febrero de 2017.

La experiencia de poder compartir con la Fundación Planeta Taller Escuela Mundo y lxs estudiantes fue como tantas veces nos toca, muy ligera y también muy bonita. Esperamos poder volver pronto y mientras tanto que vayan tomando valentía porque la batalla que le viene con la construcción de la nueva vía a Buenaventura va a necesitar fuerza, unión y perseverancia para poder vencer los tentáculos del capital transnacional y su apetito feroz que es el extractivismo. 

viernes, diciembre 16, 2016

Wayuu Leader Jakeline Romero receives death threats

THREATS MADE TO A WAYUU LEADER FROM THE INDIGENOUS WAYUU RESERVE ZAHINO AND MEMBER OF THE STRENGTH OF WAYUU WOMEN. 

 

The Strength of Wayuu Women movement with the indigenous Wayuu reserve of Zahino denounces nationally and internationally to the institutions of the Colombian State, Public Ministries, Non-governmental organizations, and different social organizations, the recent human rights violations being made to different leaders and human rights defenders in times of peace.

Facts: At 18:49 on December 13th, Ms. Jakeline Romero Epiayu, an indigenous Wayuu woman from the indigenous reserve of Zahino, received a death threat aimed at her and her family through a text message on her personal cell phone number.

“Do not get involved in things that are not your business, avoid problems, your daughters are very beautiful and think of them, *profanity* avoid problems because I will even make your mother disappear if you continue to talk…”

The harsh words from an unknown sender, just a cell phone number that sends the texts.

These acts occur during the victim´s participation in a working group for indigenous organizations, State entities and international cooperation in the city of Cartagena in a multi-sector dialogue regarding the right to prior consultation.

These acts have been notified to the Attorney General as well as all the other pertinent official entities in order to conduct an investigation. None the less it is very worrying these acts against indigenous women and human rights defenders in the south of the Guajira.

It is very worrying that in these times where indigenous peoples and especially women are making historical contributions in the construction of peace in different territories, that these heinous acts continue to occur and are increasing this year in the most vulnerable regions of the country.

It is worth recalling the prior systematic threats that the victim´s family has received since 2005 by paramilitary groups. In the year of 2012 direct threats were made to the victim and her sister and in 2014 the victim´s under age daughter Genesis Gutierrez, being the target of these threats. All of these situations have been denounced before all the competent entities and to date all of these acts remain in impunity. The Strength of Wayuu Women has continued to denounce these acts as well as the threats to other members before the competent state entities.

It is urgent to take necessary precautions regarding the vulnerable situation of the Wayuu women, leaders within their indigenous community, that have been targeted because of openly denouncing in public debates the different situations where the rights of the Wayuu People and Mother Earth have been violated, the situation of the Wayuu victims of the armed conflict, the conditions of impoverishment of the communities, the corruption that impacts Wayuu children and women, and other situations that have put people’s lives and wellbeing at risk.

Based on the above acts, the Strength of Wayuu Women and the indigenous Wayuu reserve of Zahino in the municipality of Barrancas in the South of La Guajira rejects these threats made against the life and wellbeing of the leader Jakeline Romero Epiayu and her family. We demand immediately that:

1: All the official, competent entities of control and investigation, such as the attorney General have been presented the denouncements regarding the acts. For these entities to conduct an immediate and urgent investigation of the origin of the threats made against Jakeline Romero Epiayu to find out the intellectual and material authors of the threats.

2: To the National Government of Colombia so that thought the Ministry of Interior and Justice and its program of protection, activate the necessary urgent measures for the collective protection of the members of the Strength of Wayuu Women, who have denounced threats in other moments yet continue to remain in imminent danger.

3: To International human rights organizations such as the High Commission of the United Nations for Human Rights in Colombia to follow its own mandate and demand that the Colombian State take the necessary measures to protect indigenous women and all human rights defenders.

4: We make a fraternal call to the National and international human rights organizations, the diplomatic missions and entities accredited in Colombia, to manifest themselves rejecting these acts and equally demanding that Colombian authorities for the immediate protection of the life of Jakeline Romero Epiayu and a permanent monitoring of the situation of Wayuu women who find themselves in a situation of imminent threat.

5: To the National Unity of Protection, to make effective as soon as possible all the necessary protection measures for the protection of Jakeline Romero Epiayu, taking in regards the Decree Law 4633 of 2011, the Decree 4912 of 2011 and the orders emitted by the Constitutional Court  in the Auto 004 of 2009 and all other related autos.

6: To the National Unity of Protection to analyze the levels of risk being faced by our organization, the Strength of Wayuu Women and the indigenous Wayuu reserve of Zahino in the municipality of Barrancas in the south of La Guajira in framework of the process of the defense of territorial rights and the violations made to human rights and international humanitarian rights that have impacted the Wayuu people and to examine the possibility of granting protective measures in the context of grave risk being present.

7: To the Unity of Attention and Integral Reparation to Victims, so that in frame of its competencies and in following with the Decree Law 4633 of 2011, at the municipal and departmental level  conduct all the necessary actions and the necessary measures to guarantee the rights and the personal integrity and wellbeing of Jakeline Romero Epiayu, that has been leading a process of inclusion for the indigenous Wayuu reserve of Zahino in the Register of Victims and recognition as collective subjects of reparations.

8: To the Public Ministries (Ombudsman’s Office, Public Defender, Attorney General and Municipal entities) to direct all the necessary efforts to guarantee that all corresponding entities and institutions direct the efforts to conduct with utmost diligence the necessary actions to protect the wellbeing and personal integrity of Jakeline Romero Epiayu and her family.

9: The Presidential Program for Human Rights to formulate a strategy and actions for the integral development of the indigenous peoples of Colombia, within the range of their functions so that competent entities in the present case address the impacted by the above mentioned actions.

10: The Constitutional Court to take the present report and examine it within the framework of Auto 004 of 2009, and recognizing the constant increase of victimization and clear violation of individual and collective rights of the Wayuu People.

11: To the international agencies and other social and civil society organizations that stand in solidarity with indigenous peoples facing these violations and attacks, to direct from their entities and organizations spaces and generate visibility, denouncement and solidarity regarding the present situation and demand that the Colombian State take the necessary actions to guarantee and protect the rights of those who have been threatened. 

Indigenous Peoples, especially women, birth humans for the creation of peace in the world. 

Amenazan de muerte a lideresa Wayuu Jakeline Romero

AMENAZAS CONTRA LIDERESA WAYUU DEL RESGUARDO INDIGENA WAYUU EL ZAHINO, MIEMBRO DEL MOVIMIENTO FUERZA DE MUJERES WAYUU – SUTSUIN JIYEYU WAYUU.

El Movimiento Fuerza de Mujeres Wayuu - Sutsuin Jiyeyu Wayuu, en conjunto con el Resguardo Indígena Wayuu El Zahino, nos pronunciamos ante la opinión pública Nacional e internacional, instituciones del Estado Colombiano, Ministerios Publicos, ONG´s y diferentes Organizaciones Sociales, frente al recrudecimiento de violaciones de derechos humanos  en contra de líderes, lideresas, defensores de Derechos  Humanos en Colombia en tiempo de Paz.


 
Hechos:

A las 18: 49Hr del día 13 de diciembre la Señora JAKELINE ROMERO EPIAYU, mujer wayuu del Resguardo Indígena El Zahino, recibe mediante mensaje de texto a su número celular personal, una amenaza de muerte en contra suya y la de su familia: “…NO SE META EN LO QUE NO LE INCUMBE EVITE PROBLEMAS , SUS HIJAS ESTAN MUY LINDAS Y PIENSE EN ELLAS, GRAN MALPARIDA PERJUDICIAL EVITE PROBLEMA POR QUE HASTA SU MADRE SE LA DESAPAREZCO PARA QUE SIGA DE SAPA…”, - las duras palabras de parte de un remitente indeterminado solo un numero de celular quien envía los mensajes de texto.

El hecho ocurre durante la participación de la víctima en un grupo de trabajo con organizaciones indígenas, entidades del estado y la cooperación internacional en la ciudad de Cartagena en un dialogo Multisectorial sobre  el derecho de la Consulta Previa.

Los hechos, han sido puestos en conocimiento de la Fiscalía General de la Nación como entidad  oficiales competente para adelantar las investigaciones pertinentes, sin embargo resulta preocupante el aumento de estos hechos hacia mujeres indígenas y líderes defensores de derechos humanos en el Sur de la Guajira.

Es muy preocupante que para épocas donde los pueblos indígenas y en especial las mujeres hacemos  históricamente aportes en la construcción de paz desde los territorios, resulta determinante mente nefasto que estos hechos continúen dándose y de manera creciente en este año en las regiones más vulnerables.

Cabe destacar como antecedente las amenazas sistemáticas  anteriores de las cuales viene siendo víctima la familia de la lideresa desde el año 2005 por parte de grupos paramilitares, sumándose amenazas directas en el 2012 a una de sus hermanas, como lo es la también reconocida lidereza Jazmín Romero Epiayu; posteriormente en el 2014 a su hija menor de edad Génesis Gutiérrez, siendo estas situaciones denunciadas ante las entidades competentes y hasta el momento siguen en la total impunidad, así  mismo el movimiento Fuerza de Mujeres Wayuu hemos venido denunciando estos actos hacia otros miembros de la organización y se han elevado las respectivas denuncias antes los entes del estado competentes.

Es urgente tomar medidas frente a la vulnerabilidad a la que se encuentran expuestas las mujeres Wayuu, líderes y lideresas de nuestro pueblo Indígena, por denunciar abiertamente en debates públicos, situaciones de vulneración de derechos que afectan al Pueblo Wayuu y a la madre tierra, la situación de las víctimas Wayuu del conflicto armado, las condiciones de empobrecimiento de las comunidades y la corrupción  que afecta  la niñez y las mujeres indígenas, situaciones que ponen en riesgo la vida y la integridad.

Con fundamento en los hechos previamente relacionados, Fuerza de Mujeres wayuu y El Resguardo Indígena Wayuu El Zahino del Municipio de Barrancas en el Sur de La Guajira rechaza las amenazas proferidas en contra de la vida e integridad personal de la lideresa JAKELINE ROMERO EPIAYU , motivo de la cual solicitamos:

1.  A las entidades oficiales de control y de investigación competentes como la Fiscalía General de la Nación, a donde han sido presentadas las denuncias de los hechos, para que se adelanten de manera inmediata y urgente las investigaciones sobre el origen de los mensajes  amenazantes en contra de la lideresa Jakeline Romero Epiayu para dar con sus actores materiales e intelectuales, perpetradores de las amenazas.

3. Al Gobierno Nacional de Colombia, para que a través del Ministerio del Interior y de Justicia y su programa de protección, se activen las medidas urgentes de protección colectiva a las y los integrantes de la Organización Fuerza de Mujeres Wayuu, quienes a pesar de las denuncias proferidas en otras oportunidades por hechos similares que atentan contra sus vidas, siguen en condiciones de riesgo inminente.

4. A los organismos internacionales veedores de la protección de los derechos humanos como la Oficina del Alto Comisionado de las Naciones Unidas para los Derechos Humanos (OACNUDH) en Colombia, para que en cumplimiento de su mandato, inste al estado Colombiano a cumplir con las acciones de protección de las mujeres indígenas, así como de todos los defensores y las defensoras

5. Hacemos un llamado fraternal a las Organizaciones Nacionales e Internacionales de DDHH, a las Misiones y Cuerpos Diplomáticos acreditados en Colombia, para que manifiesten su abierto rechazo ante los hechos ocurridos y para que igualmente exijan a las autoridades colombianas, la protección inmediata de la vida de la lideresa wayuu Jakeline Romero Epiayu  y se monitoree de manera permanente la situación de las mujeres Wayuu que se encuentran en riesgo inminente”.

6. A la Unidad Nacional de Protección (UNP), para que se efectúen a la mayor brevedad posible todas las gestiones pertinentes en aras de que se otorguen con carácter URGENTE, medidas de protección a la lideresa wayuu Jakeline Romero Epiayu  teniendo en cuenta los parámetros establecidos al respecto en el Decreto Ley 4633 de 2011, el Decreto 4912 de 2011 y las órdenes emitidas por la Corte Constitucional en el Auto 004 de 2009 y demás autos relacionados.

7. A la Unidad Nacional de Protección (UNP), para que se analicen los niveles de riesgo que a la fecha afronta nuestra  organización Fuerza de Mujeres Wayuu – Sütsüin Jiyeyu Wayuú y el Resguardo Indigena wayuu El zahino en el Municipio de Barrancas, Sur de la Guajira, en el marco de procesos de defensa de derechos, en especial territoriales y denuncias de vulneraciones a los Derechos Humanos e infracciones al Derecho Internacional Humanitario que afectan al Pueblo Wayuú y se estudie la posibilidad de otorgar medidas de protección según la gravedad del riesgo identificado.

9.  A la Unidad para la Atención y Reparación Integral a las Víctimas (UARIV), para que en el marco de sus competencias, en el marco del Decreto Ley 4633 de 2011, a nivel departamental y municipal se realicen las acciones que sean pertinentes para generar todas las garantías que en derecho son necesarias para salvaguardar la vida en integridad personal de la lideresa wayuu Jakeline Romero Epiayu, quien viene liderando el proceso de Inclusión del Resguardo de El Zahino en el Registro Único de Victimas y reconocimiento como Sujetos Colectivos de Reparación.

10. Al Ministerio Público (Procuraduría General de la Nación, Defensoría del Pueblo y Personería Municipal competente) para que direccione todos los esfuerzos necesarios en aras de garantizar que las entidades e instituciones direccionen los esfuerzos necesarios cumpliendo con la debida diligencia para que se generen las garantías necesarias para salvaguardar los derechos de  Jakeline Romero Epiayu y su familia.

11. Al Programa Presidencial  para los Derechos Humanos para la formulación de estrategias y acciones para el desarrollo integral de los Pueblos Indígenas de Colombia, para que dentro del resorte de sus funciones direcciones todoslos esfuerzos necesarios para que las entidades competentes en el que se presenta el caso, atiendan de forma integral a la  afectada por los hechos descritos.

12.  A la Corte Constitucional para que se tome el presente reporte como un hecho a estudiar en el marco del Auto 004 de 2009, dando cuenta de la constancia e incremento de hechos victimizantes que claramente vulneran  los derechos individuales y colectivos del Pueblo Wayúu.

13. A las agencias internacionales y demás organizaciones de la sociedad civil solidarias con las problemáticas y vulneraciones de derechos afrontadas por los Pueblos Indígenas, para que direccionen, desde sus funciones misionales, generen escenarios de visibilización, denuncia y coadyuvancia frente a la situación puesta de presente y exijan al Estado Colombiano las acciones necesarias para garantizar y proteger los derechos vulnerados.

Los Pueblos Indígenas y en especial Las Mujeres, parimos seres humanos para La construcción de paz del Mundo.

miércoles, noviembre 30, 2016

Finding Utopia.

Translation: Radym Berlinger Reitman.
 
 As a result of the Gathering of Anarchist practices that occurred in Neiva, during March of this year, we were able to become acquainted with the experience of the process known as Utopia, the AgroEcological Unidiversity of The Earth, located on the western slopes of the Andes Central Mountain range, in the ancestral territory of the Putimaes, nowadays the rural community of Quisquina, Municipality of Palmira, of the Department of Valle del Cauca. A few months later when we visited the Cauca Valley and Tolima and we got to know this territory.

Leaving Palmira in a bus, we made our way up the mountain range for about an hour or so, and from there, with the Beehive banners and the posters, we climbed like little ants until we arrived at Utopia. Since 1994 the trees in certain areas of the Quisquina have been protected and are not allowed to be cut down. This managed ecological reserve was created by and for the community and is made up of approximately 90 hectares. The AgroEcological Unidiversity of The Earth Utopia was born with influences of the processes of home gardens, urban gardening in Cali in the Revolutionary Student Park, and in the teachings of Manuel Quintin Lame.

On the other hand the continuous persecution of urban gardens in the city continually resulted in crops being destroyed and this in part helped push the rural planting process. Originally the idea was to create an eco village, but it ended up being a school. At the beginning different people came from Cali to La Quisquina every weekend, after the Agricultural Strike of 2013, folks began to stay for two week periods in tents. Over time, through collective work (mingas de trabajos) between friends and family members, a house was built.

The first objective was to learn agriculture, to save the seed in the rural environment, far from the problems of the city where gardens are persecuted. This wasn’t so easy since what had been learned through urban agriculture fell short in the rural context, especially in those first days being out in the country. So we were told, “Every day was a learning moment.”

Utopia uses the Chakana, an ancestral symbol also known as the Andean cross, as its principal image, surrounded by 4 principles that are: complementarity, reciprocity, equilibrium, and harmony. Walking through the gardens full of chia, amaranth, quinoa, cape gooseberry, lulo, yucca, corn, plantains, pigeon peas, and arracacha. The harmonious and balanced nature of the diversity was evident.

A Utopia participant explained to us the complementarity between plants, animals, and people. We were shown how a yarumo tree grows tall taking in the sun and below the boro plant needs more shade. In the garden we were shown how rosemary and oregano help the corn, and how ornamental plants attract certain pollinating insects.

With reciprocity, they showed how sometimes they cut plants they leave the cut vegetation in the same place as fertilizer for the crops. These principles are accompanied by 4 pedagogical spirals that are: the profound, the integral, the social, and the environmental.

The profound spiral is about the spiritual and the relationship between the mind and body. Related to the spiral, the integral embraces ancestral memory and the cosmovision embraces the diversity. The social spiral is about decentralized social organization conceived like the Council of Good Living unlike the Communal Action Council imposed by the State. The Councils of Good Living look to create and self-govern, develop solidarity economy and friendly technology and develop personal, community, and territory defense amongst the inhabitants.

Finally, the environmental spiral proposes that the PTO, or Plan of Territorial Regulation, which is created by the State to appropriate natural beings of the territories in the service of the capital be replaced with PCOT, or Community Plan for Territorial Regulation, which promotes the protection of the territory, the forests, the water, which works to establish an agroecological territory, free of genetically modified crops and the use of agrochemicals as well as being free of mining, whether national or transnational.

This proposal, developed as the Agroecological Land, is the proposal of autonomous territories which includes principles from the native and ancestral territories. These undoubtedly are influenced by the libertarian tendencies, something similar to the campesino reserve zone and agrarian territories with anarchist tendencies. The days that we were in Utopia, we had the pleasure of sharing with the ants and bees there.

Everyday, a choir of dozens of chachalacas called us to the labors of the day at about 6:00 in the morning. Those days, we clean under brush with machetes for a while to open up  a space for the construction of a new house and clear the bush necessary for more gardens. We harvested and processed chia that we mixed with flour for arepas that we ate, we fixed a ramp for a BMX bicycle track and also hiked across the reserve and the mountain top, crossing the Chorros River.

We spent a morning sharing ¡Mesoamérica Resiste! with some farmworkers from La Quisquina, who brought a land reclamation process from the Dinamarca Plantation and have been resisting for 15 years through their permanence in the territory, consistent agriculture, animal care, and the processing of natural products.

As we conversed amongst fruit trees we offered a brief explanation of the graphic mural, making the connections between the Colombian context with the free trade agreement FTA and how the policies of the Colombian State bankrupt farm workers, forcing them to migrate to the city, to other countries or to stay on their land to be exploited as cheap labor for the monocrops of the agro industry, as is occurring with sugar cane in the Valle del Cauca.

Utopia has already created its path, as they themselves say, “the road is long and curvy, and in this case, it has a lot of mud.” As a school, Utopia seeks to have knowledge exchanges with other people, help construct projects and move from thought to action. The invitation is open to motivated individuals with initiative and a desire to get their hands dirty to visit them, get to gain an understanding and share in the various jobs working the soil, which are being built on this land with the forest, the sowing of the land and the people.

We hope to visit again to the forest, the chachalacas and our other friends from Utopia. Those interested in visiting Utopia can contact them through these telephone numbers: 316 341 45 87, 318 239 51 69, 318 283 16 39, or: 4864740.



miércoles, agosto 31, 2016

Turtle Island Pollinating Ríos Vivos Tour: Chapter Two: The line drawn at the Widzin Kwa



From the Peace River Valley we headed west, visiting the Circle (A) Ranch for an evening before we continued towards another territory in resistance, for another river, the Widzin Kwa. Back in 2013, the Brigid Edition of the Earth First! Journal graced the inner cover of the magazine with a full color photographic poster of the biodiversity impacted by the Quimbo Hydroelectric Project in Huila, Colombia. The same edition of the journal had the cover story of how the Unist'ot'en Clan of the Wet’suwet’en First Nation had recuperated their ancestral lands and through the Unist'ot'en Camp are protecting their territory from the construction of a network of gas and oil pipelines all connected to both the infamous Tar Sands of so called northern Alberta and the associated fracking in Northeastern British Columbia that intend to reach Pacific Coast ports to fulfill the demands of Asian markets. 

The Tar Sands of northern Alberta are considered to be the world´s third largest petroleum deposit after those found in Saudi Arabia and Venezuela. The Athabasca River Valley, the territory that was sacrificed for industry, development, and jobs, is now a place with no ground water, where there is no game to hunt or fish to catch, and where the remains of pipeline spills and clouds of chemicals
Found on www.zoeblunt.ca
cover the land and sky. Respiratory diseases and cancer are a constant amongst the local inhabitants. The territory of the Dene and Cree First Nations peoples that has been consumed by the voracious appetite of industry, growth, capitalist progress, and development are a grim reminder of what awaits other communities and ecosystems of peoples not capable of defending their territories from such interests.

The Tar Sands and all of its associated infrastructure projects such as the pipelines and ports goes beyond just northern Alberta. The entire project would leave a path of destruction throughout countless territories and has already more than contributed its share to pushing the entire planet further into the current climate crisis downplayed as, climate change. 
Found on warriorpublications.wordpress.com
Whether PM Trudeau wishes to recognize it or not, the massive conflagration that consumed much of the area around Fort McCay in early May 2016 has everything to do with the global climate crisis and the role of the Tar Sands, both regionally and globally in this industry created crisis. 

The corporations vested in spreading the pipeline projects in the west include Chevron’s nearly 300-mile Pacific Trail natural gas pipeline, the 725-mile Northern Gateway crude oil pipeline, and TransCanada’s +400-mile Coastal GasLink natural gas pipeline. The Coastal GasLink natural gas pipeline has led to deep tension between industry and resistant First Nations clans like the Unist’ot’en.  

Unique within much of North America´s colonial history is that many First Nations peoples of what is now known as British Columbia never formally had any diplomatic relations with colonial governments, and for the most part have not signed any treaties, making the whole of their territories unseceded land, such as is the case of the Wet’suwet’en First Nation. While the Canadian State and the British Crown have yet to decide if they will recognize  over a hundred of First Nations’ land claims to territories that have been under indigenous stewardship since time immemorial, like the Wet’suwet’en First Nation, many are returning to their traditional territories, and the log standing push for autonomy is gaining in momentum.  

Many First Nations peoples have been forced to live in towns and reserves often far away from their traditional lands in order to go work or school and land defense has been a means to change this. Through processes of land defense such as the Unist'ot'en Camp, many First Nations land defenders have had the opportunity to recuperate traditional practices that for various reasons they were not been able to prior to the establishment of camps based on cultural reclamation, such as to plant and harvest, hunt, fish, trap,  relearn traditional crafting skills, and regain knowledge to live with the land again. Land defense for many has essentially become a way to further decolonization.

With the magnitude of the projects associated with the Tar Sands, and the threat posed from both the companies and the state, through pipeline construction in unseeded and autonomous territories,  it should be of no surprise that the amount of First Nations communities and clans establishing territorial defense camps in response have increased.. These acts of self-determination have not been without reaction. In the case of the Unist'ot'en Camp, the Royal Canadian Mounted Police (RMCP), along with unmarked individuals, have continually harassed, threatened, and attacked the camp, as well as people traveling between the camp and neighbouring communities. Companies like Coastal GasLink and Pacific Trail continue to harass land defenders, and is continually looking for new ways to enter a territory which they have no claim to. Workers are dropped off by helicopter far from the camp in order to advance the necessary referencing for the pipeline´s route. This has led to land defenders having to split off from the main camp and spend shifts in the forest on the lookout for these incursions.  

Since the Unist'ot'en setup camp on the Widzin Kwa six years ago, the Gitdumden and Likhts'amisyu Clans of the Wet’suwet’en Nation have also set up blockades against the construction of pipelines. Neighboring the Wet’suwet’en, the Wilp (house) of Luutkudziiwus of the Gitxsan Nation are resisting the construction of TransCanada´s  Prince Rupert Gas Transmission Project  (PRGT) by means of the Madii Lii camp. This camp, like Unist’ot’en. has also fostered a return of many to the territory, and practices of living with the land. Further south, near Vancouver, the Burnaby/Langley – Kinder Morgan pipeline has had continued resistance from the Kwantlen Nation and its supporters. On the coast near the city of Prince Rupert, the Malaysian company Petronas seeks to create an LNG Gas Terminal where all the pipelines would arrive to process and export the gas and oil by the Pacific Ocean. In the days we were visiting the Unist'ot'en Camp, the Lax Kw'alaams Nations’ warriors successfully defended Lelu Island by denying access to the territory to workers responsible for initiating construction of the LNG terminal.

Land defense camps and blockades led by First Nations have not only been successful in halting pipelines and Tar Sands related projects, but also in stopping bear hunts, hotel developments, the creation of salmon farms, and logging. In many cases the land defense camps have not only served as a time and space for elders to share and transmit knowledge to the youth of their own territory, and to decolonize relationships with the ancestral lands some may have grown distant with, but also as a place where youth from other First Nations communities can come as well to learn and to heal, as many have lost their own traditional territories to the pollution and destruction of wildlife that these kinds of projects cause. The land defense camps have become a place where diverse groups of allies of all ages, backgrounds, interests and capacities convene in supporting the construction of Native autonomy and self-determination. 

It was under this context and time when we experienced the Unist’ot’en Camp. After passing through the town of Houston, we turned onto a gravel road, and after driving some hours we approached a bridge blockaded with signs, logs, and other obstacles. Some distance away we pulled to the side before getting out of the car and walking over to the bridge. As so many before us, and so many since, we were asked “Name? Do we work for industry? What skills do we have to offer? How long will we be there?”  After radioing in, we were given the okay to enter, and crossed the bridge by foot. Throughout the landscape of the north and even on the gravel road we drove in on, seeing large expanses of land clear cut of trees was common, though not here. The forest was thick with layers of life that due to the season, being mere weeks before the first snow fall, was preparing to enter into slumber.  

Walking throughout the camp it was incredible to witness what had been accomplished in the past five years since its creation. There structures where people stay, a healing center that also serves as a kitchen and a dining area, and gardens and grow beds. Throughout the space we met a variety of people coming from different places  with different experiences and backgrounds, who all shared the necessary values to find themselves there contributing their droplet of water, and their grain of sand for the defense of this territory. Because of limited time, we were not able to visit further within the territory where a traditional pit house was in the process of being erected.

After making our rounds through the camp, we met with Freda Huson. We shared about our rivers, territories, and processes. And we asked for permission to exchange gifts    between territories, and from other rivers in resistance. Freda explained how “The waters of this river heal. In the warmer months people will enter into the cold waters and as it flows over them it heals. You can drink this water right from the river”.  And it was healing.  As the elements from the territory were exchanged, we could feel the icy waters wakeup the entire body, even though it was just our hands that were getting wet. That evening was spent in the Healing Center where the Mesoamérica Resiste piece was presented, along with a performance by hip hop artist Testament, and a presentation about the experiences of Ríos Vivos, and anti-Canadian gold mining.

The following day we returned to Houston and at the Friendship Center, thanks to the Unist'ot'en Camp Solidarity House, a meal was shared, Mesoamérica Resiste was again presented and Testament performed. From Houston we continued to Prince George where we shared Mesoamérica Resiste and the experiences of Ríos Vivos and Polinizaciones at the University of Northern British Columbia. After Prince George we continued to the small mining town of Wells, and then on to Forest Grove for performances by Testament and presentations of Mesoamérica Resiste.

As tour life required being on the road for long hours each day and spending little time in any one place, large amounts of time were available for reflection, though this entry is being written nearly six months after the fact. Now, months later, thinking of the role of land defense strategies such as the Unist'ot'en Camp, and how it has also functioned as a place for people to decolonize, we can’t help but naturally think of Asoquimbo´s land liberations in central Huila in 2014, and the land blockades around the dam site that were erected so many times between 2011 and 2014. Understanding the relationship between colonization and the worsening of the global climate crisis, as well as the root causes, such as the Tar Sands (where fires raged this year in northern Alberta), the direct actions of land defense and Earth liberation against these dirty projects, with camps like Unist’ot’en, or initiatives like Project Mesoamérica, and IIRSA, are imperative if this planet´s current inhabitants, nonhuman and human, are to stand a chance in the storm that is building.  

For more information about or how to support the Unist’ot’en Camp please visit: http://unistotencamp.com/


Picture by Gidagaakoonz Mooz Ndootem