DOCSLIB.ORG

Science 10Th Grade LEARNING OBJECT

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Science 10Th Grade LEARNING OBJECT Science 10th grade LEARNING OBJECT LEARNING UNIT How do the Colombian indigenous communities transform their environment? How do we transform our planet? S/K List the different indigenous communities in Colombia. Ask about the political system within some indigenous communities. Describe the infrastructure built by the indigenous communities in Colombia. Analyze the current situation of the indigenous communities with regard to the policies of Colombian agro-industrial megaprojects. Learn about the world view of the Colombian indigenous communities and compare it to your own. Express opinions in writing and share them orally in present tense. Language English Socio cultural context of Colombia the LO Curricular axis Living Environment. Standard competencies Explain biological diversity as a result of environmental, genetic and dynamic relationship changes within ecosystems. Background Knowledge Recognize that the Colombian population is multicultural and consists of different ethnic groups, each of which has its own specific social, political and cultural rights. English Review topic Inhabitant: a person or animal that lives in a particular place. Watershed: the area of land that includes a particular river or lake and all the rivers, streams, etc. that flow into it. Monoculture: the cultivation or growth of a single crop or organism especially on agricultural or forest land. Vocabulary box Present tense NAME: _________________________________________________ GRADE: ________________________________________________ INTRODUCTION Read the following dialog Indigenous child: Did you know that we humans come from the knee of the god Gútapa? White child: From the knee of God Gútapa? Indigenous child: Yes, one day Gútapa was taking a bath in the creek, and some wasps stung her in her knees, they swelled up and from there emerged Ipi and Yoi. White child: Who? Indigenous child: Well, the first humans. After them there were many more men that came out of one knee, and women for the other. White child: .... And what happened? Indigenous child: They grew, got married and formed clans. White child: I’ve never heard that before. They taught me something else. Indigenous child: This story is part of the Ticuna oral tradition, my traditions. White child: Oral tradition? The stories I know are written Indigenous child: Oral tradition is very important in our culture; that is the way the elders share their knowledge. White child: That is very interesting! I see that in spite of the fact that you and I are Colombians, we have different knowledge and beliefs. Indigenous child: Yes, that is why it is said that Colombia is a multicultural country in which there are many indigenous peoples. White child: Ah! And also Afro-Colombians, Gypsies and people like me, without ethnicity. Indigenous children: Exactly, we are all Colombians!! White child: …and we can all respectfully learn from the culture of others. Now answer: What Indigenous groups do you know and what do you think we can learn from them? How do you think your culture influence other ethnic groups? OBJECTIVES 1. To compare and contrast different ways through which the Colombian indigenous communities change their environment. 2. To expose orally and in writing the different relations the indigenous communities in Colombia have with the environment and other cultures. 3. To be interested in the knowledge and traditions that the Colombian indigenous communities have. ACTIVITY 1 Skill 1: List the different indigenous communities in Colombia. Skill 2: Ask about the political system within some indigenous communities. INDIGENOUS COMMUNITIES IN COLOMBIA The Colombian population is the product of a varied miscegenation, where cultures and traditions of American, European and African people have mixed. There are three ethnic sectors: Afro-Colombian populations, the ROM people or gypsy, and indigenous peoples. However, the 85.94% of the Colombian population has no ethnic affiliation (DANE, 2007). The recognized indigenous peoples represent 3.43% of the total population. There are 87 recognized indigenous peoples. Indigenous peoples have 64 Amerindian languages and different dialects which are grouped into 13 linguistic families. The departments where half of the indigenous population is located are: La Guajira, Cauca and Nariño (DANE, 2007). Indigenous peoples are also distributed in Guainía, Vaupes, Amazonas and Vichada. In total they occupy 7% of the Colombian territory. The most representative indigenous people by the amount of its inhabitants are: the Sicuani, Curripako, Tucano, Pijao, Uva, the Nasa, Embera, Pastos, Guambianos, Wayúu, Senú and Arhuaco (UNICEF, 2003). INDIGENOUS PEOPLE OF COLOMBIA Locate the different indigenous peoples on the map. Indigenous people of Colombia Figure 1. Representation of the geographical location of the different indigenous peoples of Colombia (UNHCR, 2016). Exercise 1 On the map of Colombia, locate the indigenous peoples that are listed in the following table. Political map of Colombia Figure 2. Representation of the thirty-two departments of Colombia (Valenzuela, 2015). Table 1. Indigenous people of Colombia Indigenous Department people Wayuu Guajira Kogui Guajira Kankuamo Cesar Arhuaco Cesar Mokana Atlántico Yuco Cesar Muisca Cundin. Zenú Córdoba Embera Katío Chocó Embera Chocó Guane Santander Sikuani Meta Curripaco Guainía Pijao Tolima Paez-Nasa Cauca Guambianos Cauca Pastos Nariño Awa Nariño Kamsá Putumayo Huitoto Caquetá Yurutí Vaupés Barasana Vaupés Makú Amazonas Ticuna Amazonas POLITICAL SYSTEM OF THE INDIGENOUS COMMUNITIES Indigenous peoples have their own system of governance and its own institutional structure. These institutions have the ability to interact with the national, regional and municipal government structure, and have the right to participate in the decisions of the country. The success or failure of these communities depends on these interactions. The central elements of the indigenous governance are the traditional authorities, whose social organization is based on kinship, consanguinity and affinity relationships. These authorities do not centralize political power and fulfill (same as the others) daily activities such as food production and house building. The highest traditional authorities, according to the indigenous people, have several names like: mamo, cacique, curaca and shaman. They pass down ancestral knowledge, but do not tell the people what they should do, except if they are in danger or in an emergency. They lead the decision making by means of collective dialogs. Some have leaders or assistants that aid in different functions. Family is the economic and production nucleus within indigenous people. Activities within the families are arranged according to sex and age. Marriages or unions play an important role based on certain standards, which are the ones who will determine the social organizational system (Territorio Indígena y Gobernanza, 2016). Did you know? Currently there are both traditional and modern authorities in most of the indigenous communities. The modern authorities are also composed of indigenous communities, but unlike traditional authorities, they base their actions on the legal framework set by the State. Modern authorities tend to devote themselves solely to their tasks as such authority; they are elected by vote and represent the community in order to accomplish what was proposed in the assemblies. Decisions made by this authority are taken by vote. Cabildos are an example of this special public entity (Territorio Indígena y Gobernanza, 2016) (Mininterior, 2013). INDIGENOUS SOCIO-POLITICAL ORGANIZATIONS The Kankuama, located in Cesar, as well as the groups in the Sierra Nevada have as the highest social and magic-religious authority the Mamo. Furthermore, they are politically affiliated to the Kankuama Indigenous Organization (OIK) which is a council that represents them administrative and legally. The Curripaco, located in the department of Guainia, are traditionally organized in five groups linked to a mythical territory, and are organized by family units (such as brothers and cousins with their wives); they may have marriage alliances with the Puinave, Kubeo and Piapoco, and the authority is the Captain (which also exercises as a protestant pastor). In the Pastos of Nariño, the Taita is the authority and is the one that manages the interests of the community. The council governor is the authority for the Pastos that live in the reservations. The family is the axis of social organization. To select a partner, they take into account the prestige that person would bring them. The Awa, in Nariño, do not have a specific authority, reason why principles and punishments play an important role. Their regional organization goes under the name Indigenous Union of the Awa People (UNIPA), for the purpose of reclaiming their territories and the creation of reservations (Martinez, 2016). Exercise 1 Define whether the following statements about the socio-political organizations of the indigenous peoples are true or false, and justify your answer. 1. The central elements of the indigenous governance are the traditional authorities, which are elected by popular vote. ( ) 2. The traditional authorities make decisions according to their own criteria and then make an announcement to the community. ( ) 3. The council or cabildo is a public institution whose members are natives and its function is to legally represent the community. The Kaukama use this method. ( ) 4. The Awa natives do not have a specific
Load more

Recommended publications
  • Vitality of Damana, the Language of the Wiwa Indigenous Community
    Western University Scholarship@Western Electronic Thesis and Dissertation Repository 6-24-2020 3:00 PM Vitality of Damana, the language of the Wiwa Indigenous community Tatiana L. Fernandez Fernandez, The University of Western Ontario Supervisor: Bruhn de Garavito, Joyce, The University of Western Ontario : Trillos Amaya, Maria, Universidad del Atlantico A thesis submitted in partial fulfillment of the equirr ements for the Master of Arts degree in Hispanic Studies © Tatiana L. Fernandez Fernandez 2020 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the Latin American Languages and Societies Commons Recommended Citation Fernandez Fernandez, Tatiana L., "Vitality of Damana, the language of the Wiwa Indigenous community" (2020). Electronic Thesis and Dissertation Repository. 7134. https://ir.lib.uwo.ca/etd/7134 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact [email protected]. Abstract Vitality of Damana, the language of the Wiwa People The Wiwa are Indigenous1 people who live in the Sierra Nevada de Santa Marta in Colombia. This project examines the vitality of Damana [ISO 693-3: mbp], their language, in two communities that offer high school education in Damana and Spanish. Its aim is to measure the level of endangerment of Damana according to the factors used in the UNESCO Atlas of the World’s Languages in Danger. Quantitative and qualitative data were collected through a questionnaire that gathered demographic and background language information, self-reported proficiency and use of Spanish and Damana [n=56].
    [Show full text]
  • Content of Sessions
    10:00 - 11:00 a.m. Register: https://bit.ly/2ZUdDpN Session 1a, Indigenous Perspectives: Ethnographic Travels Around Ethnic Groups in Africa and South America Bilingualism conditions in an indigenous bilingual school in the Sierra Nevada de Santa Marta, Colombia: education policies and use of languages at an iku school community, Nicolás David Barbosa Varón, Universidad Nacional de Colombia, Bogotá The iku or arhuaco is an indigenous ethnic group located at Sierra Nevada de Santa Marta, northern Colombia. They have historically been characterized by their resistance and resilience to phenomena of cultural threat derived from colonization and the constitution of a country that has been politically and socially adverse towards indigenous cultures and languages. Within the framework of linguistic conservation, it is established that school education is an important element for the maintenance of ethnic languages, in consequence the iku people began, at the end of 20th century, a process of establishing their own education program. Simunurwa is an iku community close to the town center of Pueblo Bello (Cesar Department), so the contact between indigenous and mestizo people is remarkable; nevertheless, the traditional culture and language remain widespread despite economic, political and cultural external influences. This sociolinguistic research, from an ethnographic approach, proposes the analysis of the state of bilingualism at Simunurwa Indigenous Educational Center, considering the linguistic planning and the use of ikun (indigenous language) and Spanish in different speech situations of the school context. It is identified that in Simunurwa exists a linguistic policy favorable to the indigenous tongue so it maintains its place in the multiple speech contexts; however, in the educational field, the ikun language is at disadvantage compared to Spanish, mainly in terms of literacy.
    [Show full text]
  • GRUPOS INDÍGENAS EN COLOMBIA Indígenas De Colombia Achagua
    GRUPOS INDÍGENAS EN COLOMBIA Indígenas de Colombia Achagua, Amorúa, Andoke, Arhuaco, Awa, Bara, Barasana, Barí, Betoye, Bora, Cañamomo, Carapana, Cocama, Chimila, Chiricoa, Coconuco, Coreguaje, Coyaima-Natagaima, Desano, Dujo, Embera, Embera Katío, Embera-Chamí, Eperara-Siapidara, Guambiano, Guanaca, Guane, Guayabero, Hitnu, Hupdu, Inga, Juhup, Kakua, Kamëntsá, Kankuamo, Karijona, Kawiyarí - Cabiyarí, Kofán, Kogui, Kubeo, Kuiba, Kurripaco, Letuama, Makaguaje, Makuna, Masiguare, Matapí, Miraña, Mokaná, Muinane, Muisca, Nasa - Páez, Nonuya, Nukak, Ocaina, Pasto, Piapoco, Piaroa, Piratapuyo, Pisamira, Puinave, Sáliba, Sánha, Senú, Sikuani, Siona, Siriano, Taiwano, Tanimuka, Tariano, Tatuyo, Tikuna, Totoró, Tsiripu, Tucano, Tule, Tuyuka, Uitoto, U‘wa - Tunebo, Wanano, Waunan, Wayuu, Wiwa, Yagua, Yanacona, Yauna, Yuko, Yukuna, Yuri, Yurutí, PUEBLO ACHAGUA ( ajagua, axagua ) Lengua: Pertenece a la familia lingüística Arawak Ubicación Geográfica Achagua Los Achagua estuvieron esparcidos en algunas sabanas del río Meta entre el río Casanare y el río Ariporo. Actualmente se asientan en los resguardos de la Victoria -Umapo- y en el resguardo del Turpial, jurisdicción del municipio de Puerto López, departamento del Meta, donde conviven con los Piapoco. Población Achagua La población estimada es de 283 personas, repartidas en un perímetro de 3.318 hectáreas. Cultura Achagua Los Achagua, uno de los grupos más numerosos y representativos de la región de la Orinoquia en el momento de la conquista, ocupaban una amplia zona que se extendía desde los Estados de Falcón, Aragua y Coro en Venezuela, hasta territorio colombiano. De acuerdo a las fuentes etnohistóricas, los grupos de la región desarrollaron formas comerciales de intercambio. En particular, los Achagua crearon mecanismos de reciprocidad y cooperación que les permitieron explotar junto con los Sicuani y otros pueblos, microambientes diferentes.
    [Show full text]
  • The Colombian Transitional Process
    International Journal of Transitional Justice, 2017, 0, 1–18 doi: 10.1093/ijtj/ijx033 Article The Colombian Transitional Process: Comparative Perspectives on Violence against Indigenous Women Mo´nica Acosta,* Angela Castaneda,~ † Daniela Garcı´a,** Fallon Herna´ndez,†† Dunen Muelas*** and Angela Santamaria††† ABSTRACT1 Colombia has a comprehensive system of truth, justice and reparation stemming from its history with the justice and peace process and its most recent peace agreement. Although indigenous women are the most affected before, during and after conflict, their participa- tion is marginalized within this political context. This article discusses how Colombian transitional justice can be reconfigured when indigenous women’s practices and knowl- edge travel ‘from the margins’ to the center. We seek to demonstrate how these practices legitimize gender and other types of violence in the name of tradition and also how indig- enous women’s experiences go beyond the gendered perspective of violence as a ‘weapon of war.’ Working within the context of the peace process, we gathered data through learn- ing and teaching techniques with indigenous women in three indigenous contexts (Sierra, Pan-Amazon region and Choco´). Our focus is on the interaction between local transi- tional justice practices and the violence against indigenous women, their resistance practi- ces and the peacebuilding agendas used to implement transitional justice in Colombia. KEYWORDS: indigenous women, intersectionality, transitional justice ‘from below,’ Colombia * PhD Candidate in Sociology of Law, Basque Country University, Spain; Member, Intercultural School of Indigenous Diplomacy (EIDI). Email: [email protected] † A. Edward Myers Dolan Professor of Anthropology, Associate Professor of Anthropology and Chair of Sociology and Anthropology, DePauw University, Greencastle, IN, USA.
    [Show full text]
  • MHC Class II Haplotypes of Colombian Amerindian Tribes
    Genetics and Molecular Biology, 36, 2, 158-166 (2013) Copyright © 2013, Sociedade Brasileira de Genética. Printed in Brazil www.sbg.org.br Research Article MHC Class II haplotypes of Colombian Amerindian tribes Juan J. Yunis1,2,3, Edmond J. Yunis4 and Emilio Yunis3 1Departamento de Patología, Facultad de Medicina e Instituto de Genética, Universidad Nacional de Colombia, Ciudad Universitaria, Bogotá, Colombia. 2Grupo de Identificación Humana e Inmunogenética, Facultad de Medicina, Universidad Nacional de Colombia, Bogotá, Colombia. 3Instituto de Genética, Servicios Médicos Yunis Turbay y Cia, Bogotá, Colombia. 4Brigham and Womens Hospital, Department of Pathology, Harvard Medical School, Boston, USA. Abstract We analyzed 1041 individuals belonging to 17 Amerindian tribes of Colombia, Chimila, Bari and Tunebo (Chibcha linguistic family), Embera, Waunana (Choco linguistic family), Puinave and Nukak (Maku-Puinave linguistic fami- lies), Cubeo, Guanano, Tucano, Desano and Piratapuyo (Tukano linguistic family), Guahibo and Guayabero (Guayabero Linguistic Family), Curripaco and Piapoco (Arawak linguistic family) and Yucpa (Karib linguistic family). for MHC class II haplotypes (HLA-DRB1, DQA1, DQB1). Approximately 90% of the MHC class II haplotypes found among these tribes are haplotypes frequently encountered in other Amerindian tribes. Nonetheless, striking differ- ences were observed among Chibcha and non-Chibcha speaking tribes. The DRB1*04:04, DRB1*04:11, DRB1*09:01 carrying haplotypes were frequently found among non-Chibcha speaking tribes, while the DRB1*04:07 haplotype showed significant frequencies among Chibcha speaking tribes, and only marginal frequencies among non-Chibcha speaking tribes. Our results suggest that the differences in MHC class II haplotype frequency found among Chibcha and non-Chibcha speaking tribes could be due to genetic differentiation in Mesoamerica of the an- cestral Amerindian population into Chibcha and non-Chibcha speaking populations before they entered into South America.
    [Show full text]
  • UNIVERSITY of CALIFORNIA, SAN DIEGO The
    UNIVERSITY OF CALIFORNIA, SAN DIEGO The experiencing of the Wayuu lucha in a context of uncertainty: Neoliberal multiculturalism, political subjectivities, and preocupación in La Guajira, Colombia A thesis submitted in partial satisfaction of the requirements for the degree Master of Arts in Latin American Studies by Esteban Ferrero Botero Committee in charge: Professor Nancy Postero, Chair Professor Jonathan Friedman Professor Christine Hunefeldt Professor Steven Parish Professor Kristin Yarris 2013 The thesis of Esteban Ferrero Botero is approved, and it is acceptable in quality and form for publication on microfilm and electronically: __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ __________________________________________________________________ Chair University of California, San Diego 2013 iii DEDICATION For all of us who suffer within and without, consciously or unconsciously, from above and from below. May we all recognize and courageously face the root of our suffering, together. And may we develop true, all-encompassing compassion for ourselves and for others. iv EPIGRAPH Pródiga Guajira en romance y amor, plácida existencia, futuro ensoñador. Naturaleza parida de grandeza preñada en eterno condumio, Su Cerrejón. Singular belleza de ancestros de ilusión, a sus descendientes guardaban cual cofre de valor convincentes,
    [Show full text]
  • Mining-Induced Displacement and Resettlement in Colombia
    Mining-induced displacement and resettlement in Colombia Socio-economic and cultural consequences of resettlements of campesinos and indigenous people - The case of the Cerrejón open pit mine in La Guajira Masterarbeit vorgelegt von Benedikt Hora bei Univ. Prof. Dr. Martin Coy Universität Innsbruck August 2014 Masterarbeit Mining-induced displacement and resettlement in Colombia Socio-economic and cultural consequences of resettlements of campesinos and indigenous people – The case of the Cerrejón open pit mine in La Guajira Verfasser Benedikt Hora B.Sc. Angestrebter akademischer Grad Master of Science (M.Sc.) eingereicht bei Herrn Univ. Prof. Dr. Martin Coy Institut für Geographie Fakultät für Geo- und Atmosphärenwissenschaften an der Leopold-Franzens-Universität Innsbruck Eidesstattliche Erklärung Ich erkläre hiermit an Eides statt durch meine eigenhändige Unterschrift, dass ich die vorliegende Arbeit selbstständig verfasst und keine anderen als die angegebene Quellen und Hilfsmittel verwendet habe. Alle Stellen, die wörtlich oder inhaltlich an den angegebenen Quellen entnommen wurde, sind als solche kenntlich gemacht. Die vorliegende Arbeit wurde bisher in gleicher oder ähnlicher Form noch nicht als Magister- /Master-/Diplomarbeit/Dissertation eingereicht. _______________________________ Innsbruck, August 2014 Unterschrift Contents CONTENTS Contents ................................................................................................................................................................................. 3 Preface
    [Show full text]
  • Economic and Social Council
    UNITED E NATIONS Economic and Social Distr. Council GENERAL E/CN.4/2004/18/Add.3 24 February 2004 ENGLISH Original: FRENCH/SPANISH COMMISSION ON HUMAN RIGHTS Sixtieth session Item 6 of the provisional agenda RACISM, RACIAL DISCRIMINATION, XENOPHOBIA AND ALL FORMS OF DISCRIMINATION Report by Mr. Doudou Diène, Special Rapporteur on contemporary forms of racism, racial discrimination, xenophobia and related intolerance Addendum MISSION TO COLOMBIA* ** * The summary of this report is being circulated in all official languages. The report itself is contained in the annex to this document and is being circulated in English, French and Spanish. ** This document is submitted late so as to include the most up-to-date information possible. GE.04-11140 (E) 150304 170304 E/CN.4/2004/18/Add.3 page 2 Summary In accordance with his mandate, the Special Rapporteur on contemporary forms of racism, racial discrimination, xenophobia and related intolerance visited Colombia from 27 September to 11 October 2003 at the invitation of the Colombian Government. The visit made it possible to evaluate the progress achieved in the implementation of policies and measures to improve the situation of Afro-Colombians and indigenous populations, particularly following the visit of the former Special Rapporteur, Mr. Maurice Glèlè-Ahanhanzo, in 1996 (see E/CN.4/1997/71/Add.1, paras. 66-68). The Special Rapporteur also examined the situation of the Roma, a people that has apparently been excluded from Colombian ethno-demographic data. The Roma, who receive very little attention from human rights defenders, consider themselves to be victims of age-old discrimination.
    [Show full text]
  • Confederación Indígena Tairona -Cit
    RESGUARDO ARHUACO DE LA SIERRA CONFEDERACIÓN INDIGENA TAYRONA “C.I.T.” Organización del Pueblo Arhuaco RUT 824002015-9 CONFEDERACIÓN INDÍGENA TAIRONA -CIT- PROPUESTAS PARA EL PROGRAMA DE GARANTÍAS DE LOS DERECHOS FUNDAMENTALES DE LOS PUEBLOS INDÍGENAS DE COLOMBIA PROPUESTA CONJUNTA DE LOS PUEBLOS INDÍGENAS IKU (ARHUACO), KÁGGABA (KOGUI), KANKUAMO, Y WIWA DE LA SIERRA NEVADA DE SANTA MARTA, YUKPAS DE LA SERRANÍA DEL PERIJÁ Y ETTE ENNAKA (CHIMILA) DE LOS DEPARTAMENTOS CESAR Y MAGDALENA Valledupar, Junio de 2011. 1 RESGUARDO ARHUACO DE LA SIERRA CONFEDERACIÓN INDIGENA TAYRONA “C.I.T.” Organización del Pueblo Arhuaco RUT 824002015-9 PROPUESTAS PARA EL PROGRAMA DE GARANTÍAS DE LOS DERECHOS FUNDAMENTALES DE LOS PUEBLOS INDÍGENAS DE COLOMBIA Dirección General: CONFEDERACIÓN INDÍGENA TAIRONA -CIT- Rogelio Mejía Izquierdo - Cabildo Gobernador Coordinación General: Rubiel Zalabata Torres Miembros de los equipos de trabajo: Del Pueblo Iku (Arhuaco): Gunchi Gwey Torres (Coordinador), Samuel Villafaña Torrres (operador de enlace en campo), Luis Enrique Salcedo Zalabata (operador de enlace en campo), Faustino Torres Niño (operador de enlace en campo), David Hernán Villafaña Torres (Operador de enlace en campo), Jaime Hernández Zalabata (operador de enlace en campo), Bartolomé Torres Torres (Operador de enlace en campo), Nehemías Arroyo Torres (operador de enlace en campo), Juan Carlos Chaparro Mejía (operador de enlace en campo), Del Pueblo Kággaba (Kogui): José de Los Santos Sauna (Asesor interno), Arregocés Conchacala Zarabata (Coordinador), Yanelia
    [Show full text]
  • Contemporary Muisca Indigenous Sounds in the Colombian Andes
    Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2019 © 2019 Beatriz Goubert All rights reserved ABSTRACT Nymsuque: Contemporary Muisca Indigenous Sounds in the Colombian Andes Beatriz Goubert Muiscas figure prominently in Colombian national historical accounts as a worthy and valuable indigenous culture, comparable to the Incas and Aztecs, but without their architectural grandeur. The magnificent goldsmith’s art locates them on a transnational level as part of the legend of El Dorado. Today, though the population is small, Muiscas are committed to cultural revitalization. The 19th century project of constructing the Colombian nation split the official Muisca history in two. A radical division was established between the illustrious indigenous past exemplified through Muisca culture as an advanced, but extinct civilization, and the assimilation politics established for the indigenous survivors, who were considered degraded subjects to be incorporated into the national project as regular citizens (mestizos). More than a century later, and supported in the 1991’s multicultural Colombian Constitution, the nation-state recognized the existence of five Muisca cabildos (indigenous governments) in the Bogotá Plateau, two in the capital city and three in nearby towns. As part of their legal battle for achieving recognition and maintaining it, these Muisca communities started a process of cultural revitalization focused on language, musical traditions, and healing practices. Today’s Muiscas incorporate references from the colonial archive, archeological collections, and scholars’ interpretations of these sources into their contemporary cultural practices.
    [Show full text]
  • Reasons Why the Is on the International Lists of Terrorist Groups FARC
    reasons why the FARC is on the 607 international lists of terrorist groups This document contains references to some of FARC's terrorist actions against civilians or civilian infrastructure since 2002. This is only a sample, since many terrorist acts are not reported in the news or the perpetrator is unknown at the time of coverage. All of them are either infractions of International Humanitarian Law (IHL), open violations of Human Rights, or crimes against the environment. In memory of those who have lost their freedom and/or their lives at the hands of terrorists. when where what against method source Jan 31 | Concepción, Santander 1. FARC terrorists kidnapped two engineers, Ruben Carvajal Civilian Kidnapping Vanguardia and Miguel Quimbayo. Liberal Jan 29 | Montelíbano, Córdoba 2. Civilian Execution El Universal Acts perpetrated in 2008 FARC terrorists murdered Sergio Luis Martelo. (January) Reason no. 3: Jan 18 | La Sierra, Cauca FARC terrorists are suspected of killing political leader Arnulfo El País Barco, member of the political party Convergencia Ciudadana. Jan 18 | Urrao, Antioquia Civilian Kidnapping 4. FARC terrorists are suspected of kidnapping judge Gustavo El País Martinez and Oscar Vélez. Reason no. 5: Jan 14 | Nuquí, Chocó FARC terrorists kidnapped six tourists. Dec 23 | Buenaventura, Valle del Cauca 6. FARC terrorists are suspected of blowing up an electric Powerline Bombing pylon. Dec 6 | Riosucio, Chocó 7. FARC terrorist murdered five sawers and kidnapped 20 Civilian Execution El País Acts perpetrated in 2007 others. Dec 4 | San Carlos, Antioquia FARC terrorists are suspected of killing two people, Bus Car-jacking 8. including a minor, after opening fire against a public transportation bus.
    [Show full text]
  • LATIN AMERICA September - December 2006 PUBLICATION of the COLOMBIA SOLIDARITY CAMPAIGN Vol 2 No 4 Price £1.00 SINALTRAINAL Offensive Sharpens
    Reviews BuenaventuraBuenaventura LiberationLiberation more.. and footballfootball massacremassacre ofof MotherMother EarthEarth 12 dead and still no justice Indigenous peoples and We speak to the mothers of the battle of Cauca Valley Colombia’s lost sons page 19 . page 13 FRONTLINE LATIN AMERICA September - December 2006 PUBLICATION OF THE COLOMBIA SOLIDARITY CAMPAIGN Vol 2 No 4 Price £1.00 SINALTRAINAL offensive sharpens Edgar Paez in Colombia series of attacks against the very existence of SINALTRAINAL have occurred in different Aregions of Colombia; ranging from a raid on the unionʼs national headquarters in Bogotá, to the assassination of one of our activists. These incidents are an example of President Álvaro Uribe Vélezʼs policy of ʻdemocratic securityʼ and take place at a diffi cult moment due to labour confl icts with the transnationals Nestlé and Coca-cola. These are some of the violent incidents against the lives and security of our members: Raid on union headquarters At approximately 12:15 a.m. on 3 August 2006, uniformed men who identifi ed themselves as members of SIJIN, the Judicial Police, entered into the headquarters of SINALTRAINAL located at No 35 – 18, 15th Avenue in Bogotá city and proceeded to search the union building stating it was a preventative operation for the upcoming 7 August, the inauguration day of president Álvaro Uribe Vélez. Police or thieves? US soldiers are deployed on every continent to defend Washington’s fi nancial interests Jacob Bailey That morning SIJIN agents were seen fi lming the outside of the unionʼs headquarters. This raid was carried out without a judicial order, being classifi ed curiously as an “act of voluntary registration”.
    [Show full text]