A wise words ...
deaf Múnera
by Liliana Montes. Investigating NIST
Monday, Jun. 11, 2007 at 8:28 PM 
The article then delves into the statement the Indians of the Sierra Nevada de Santa Marta with respect to the megaprojects in their territory. Much of this message was not recorded by the media, why? The contents of the statement presented to the public by indigenous peoples Kogui, Wiwa, Arhuaco and Kankuamo in the Sierra Nevada de Santa Marta, in the municipality of Dibulla (Guajira) on 18 April, soon appeared on the information published by news comunicación.La mass mobilization was the crowd, the mass of indigenous protesters, but not the meaning of their protest, which was overshadowed by opinions and interpretations that do take place in the media: the politicians' and businessmen who finance and influence. Indians explicitly asked the public "clearly prudent to assume the proper use of the nature of our position" see pronunciamiento.Con exception of the weekly El Espectador and some indigenous media have given extensive coverage to the topic , the media ignored this request to prepare their content around secondary issues such as mobilization or to reduce his speech to a simple environmental message. View image. Several factors influence this. First, indigenous peoples, like other traditionally excluded sectors do not represent legitimate actors for the formation of news agendas of mass media, as if they are local government authorities and national employers in the port. Hence the tendency to the ruling of the sources, even ahead of the protagonists of the event. Thus, for which it has managed to take the field in the pages of newspapers (especially regional) had to be shown as a massive fact, with halos of "disturbance" or "reject", ie with the spectacular skills that seeking the means in terms of values \u200b\u200b- news.
As discussed in the article below, the message of Indian society against which regional and national deaf ears, is much more complex than simple environmental recommendation. In turn, the meaning was not intended to be mere "opposition" to the construction of the port. Jukulwa: Sacred Site "What the Indians feel seeing this?" Asked the head of the park Sierra Nevada de Santa Marta, as we walked the road built to the site, on the seafront in the town of Dibulla, Guajira , where in early 2006 began construction of the Port Multi Brisa SA On either side of the road leading to the site chosen for the mega project, mangrove Alligator River has dried up, as the hill of course limited Over the sea has been partially demolished by the company Brisa SA, draining, thus, the wetland to see image.
described the environmental damage prompted the Ministry of Environment, Housing and Territorial Development (MAVDT) to suspend the license granted to the company in December 2005, until it has been repaired and has not been concluded with the Indians on their management , use, disclosure and protection of the sacred site. On the non-transparent procurement process the same and the position of MAVDT and the Office of Ethnic Affairs and Ministry of Interior has said enough. The Indians presented in his paper his hazardous journey. No company Brisa SA attended this place, Jukulwa called, is part of the Black line, limit the territory of the cultures of the Sierra Nevada, legally recognized by the National Government (resolution 0002 of 1973 of the Ministry of Government Decree 837 of 1995 of the General Directorate of the Ministry of Indian Affairs of Interior). Jukulwa is one of the sacred sites of indigenous people Kogui and therefore Wiwa peoples, Kankuamo.En Arhuaco and its mission to maintain environmental and cultural balance of the Sierra Nevada, it is vital for the Indians make offerings or pagamentos on this site that controls access of disease, not only Kogi but four people, animals, wind, trees, others see image. There
gathered on April 18 about a quarter of the four indigenous peoples to express their concern over the construction of the port and its rejection of the ignorance of its autonomy. In this sense, his position was extended to projects: Dam's Kisses on the Guatapurí River, the natural boundary between the territories Arhuaco and Kankuamo, including the question and the recently approved National Development Plan 2006-2010, with a maximum a year so that its construction is initiated, and Rancheria River Dam, devastating work that has been underway since January 2006, affecting people's sacred sites Wiwa located in the area of \u200b\u200bexpansion planned for their collective lands and also affect the people of southern Wayuu de la Guajira.
The government gave in all cases the interests of private enterprise, evading the responsibility that the constitutional mandate requires the State to ensure proper and fair access to water and a healthy environment, all sectors of the population . In this way condemns these ethnic groups to assume the environmental liabilities of the construction of these projects, as evidenced by dramatic examples such as the Embera Indian village for the construction of Urra. [1] What they said unless government's arguments for the implementation These projects revolve around the promotion of regional development through the extension in the foothills of the Sierra Nevada, agribusiness, with the adequacy of the irrigation districts Guatapurí and Rancheria rivers and San Juan del Cesar, and the mining and energy associated with the "opportunities" that will bring the implementation of NAFTA. These private interests contrast with the altruistic purpose of supplying water publicized to the people of South Valledupar.En Guajira and the joint mobilization of the peoples of the Sierra Nevada, some indigenous media and organizations in solidarity with processes, and the weekly El Espectador -Through reports, interviews and columns parties, have been following the controversy over the construction of the port.
By these means is presented how the company Brisa SA promoted among the people of Dibulla confrontation with the Indians. The questionable strategy, against which the natives expressed their dismay, was bringing students from schools in Dibulla on their way to the holy site. In other regional and national media, such as El Tiempo and El Heraldo, became visible positions of the two communities even made reference to the views on the mobilization described by company members and the community of "invasion of indigenous private property "and" clash between the two communities "in the tradeoff between delay and desarrollo.En contrast, the message of the indigenous community of the village of Mingueo was clear: they consider the community as their neighbors; do not want the children to learn from small conflict, violent forms of processing, lest they harm potential beneficiaries of the project, do not seek a clash with the community and consider Dibulla not justify a confrontation between the two communities by others, referring to the company.
believe also that there way to talk to non-indigenous community and clarify their positions towards the project, based on different models of development. Some spokesmen expressed Dibulla community who believe in the path of dialogue, identifies with the conservation of the environment but, over it, demanding the guarantee of rights to employment, development and, consequently, life . These spokesmen expressed concern about the negative effects on the relationship between Indians and peasants has triggered the suspension of work on the port. The government has delegated this function to the company Brisa SA, to entrust the process of consultation with indigenous people regarding the management of the sacred site called Jukulwa, evading its responsibility for land management of the Sierra Nevada. His position is based on a concept of the territory in which this is not a commercial, can not be business as it is the sustenance of life materially, culturally and in the media espiritual.Algunos reproduce the position of regional and national government trying to divert attention to the problem by presenting a conflict between the visions of indigenous and rural development. Meanwhile, the Indians denounce the disregard for the rights of indigenous peoples across national and international law.
regard, the ILO Convention 169, Article 7, is more than clear in recognizing the rights of indigenous peoples to "decide their own priorities for development as it affects their lives, institutions and spiritual well-being and the lands they occupy or otherwise use" and "to participate in the formulation, implementation and evaluation of plans and programs of national and regional development may affect them. " That is, to be consulted on these projects through appropriate procedures and its institutions representativas.El media message against the Indians
The lengthy statement issued on 18 April in the sacred hill of Dibulla, the make it clear that Indians are not opposed to development but, Instead, they want to help make it viable through the conservation of water sources in the Sierra Nevada. Reiterated its proposal for joint efforts to maintain the natural water cycle and its flow from the springs that every day is fading. His position is based on a concept of the territory in which this is not a commercial, can not be business as it is the sustenance of life materially, culturally and spiritually. This insight is not an exercise in rhetoric, in its territory and in each of the holy places are contained the keys to social and environmental management of the Sierra Nevada de Santa Marta, that is, its organizational and governance , which depends on the balance of world butterfly effect logic Image. the hill and see the statement said that the Indians will not abandon their task of overseeing the holy sites of their ancestral territory. Not occupy those places but they should take care over pagamentos carried out at sites in the moments that determined the traditional calendar, and the distance in the courts of their traditional authorities or Mamos.
Each of them has been tasked to ensure a specific plant or animal species, a natural element or aspect of life understood as beyond human, that is the meaning of the payment and the logic of damage indigenous cultural.Los believe that a decade has made progress in building partnerships with the national government around the common purpose of ensuring the conservation of nature. Ecology, indigenous knowledge and even common sense agree about environmental phenomena: Jukulwa sacred site, which covers the area of \u200b\u200bmangrove swamps, sea, mountain and its surroundings, "is connected to the gaps in the wilderness" and is essential to preserve the natural water cycle. Up and down, everything is connected.
This complex process of intercultural dialogue and work that can build these bases of understanding, is thrown into ruin when he questions economic policy gobierno.La Indian position is that to the extent that harm the natural integrity of its territory, which constitutes the backbone of his argument and the central element in the recognition of ancestral territory by the Colombian State and agreements with the Government can not be considered benevolent effects and consequences of the projects concerned. The message carried to the beaches of the Sierra Nevada Dibulla goes beyond reproduced by the media. Not only the environmental legacy of the "angels of nature" as a journalist named the coast is also and above all a political message subject groups that claim their villages in the Sierra rights.The oppose that violates its territory, its culture and autonomy that they say "is that it is up to our authorities and public servants of the achievement of our goals as we conceive, propose to us and expressed in our culture. "
[2] His intention, rather than resist the vision of the development of regional and national society, it is clear that they are constitutionally responsible for defining what is done in its territory. This was precisely the emphasis less publicized ways: first, the Indians are authorities in their ancestral lands and sacred sites that comprise it, secondly, they have rights against which progress has been made today are reversing, and finally, his vision is undeniable cultural and defend politically, however, are not intended to run over or in opposition to the other communities in the region. Actualidad Colombiana related information: What we face megaprojects in the Sierra Nevada Arhuaco Torres.Indígena Cayetano de la Sierra Nevada de Santa Marta Indian position the Sierra Nevada de Santa Marta in front of the multipurpose port projects in Dibulla Brisa, dams and Kisses Rancheria: Allocation of our cultures.
[1] For further information negative impacts of these projects see
http://www.semillas.org.co/
[2] Regional Council of Councils of the Sierra Nevada, April 18, 2007. "Indigenous Position of the Sierra Nevada de Santa Marta Multipurpose Project Against Puerto Breeze Dibulla Dams in Kisses and Rancheria: Allocation of our culture."
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