On the eve of the bicentennial of the Independence of the Republic of Paraguay, the ignored, undaunted, naive, wise men and women with deep knowledge of the rich flora and fauna of the last forests of our country still remain among us.
For them, who bequeathed us rich knowledge of pharmacopoeia, family system, religious system, their language, independence, moral, political, civic, has not yet arrived. The thought of treating them as a political cliché persists in society, each government system promises them and promises us preferential treatment, a decent life, an improvement in the quality of life and many other promises, but nothing yet.
Their needs exceed their SELF their BEING, that reflects the terrible and ignominious life that we “Civilized” will offer them, we stripped them of their lands, we cut down their trees, we hunted their wild animals. This research compiles works by great anthropologists, while proposing to alleviate a dignified and happy life on the eve of the Bicentennial.
republic-of-paraguay-the-indigenous-peoples-and-their-silent-warCHAPTER I
GENERALITIES
Amazonians were originally concentrated in the delta of the great Orinoco and Amazon rivers arrived by sea, their best known descendants are the JÍBAROS and TUPÍ GUARANÍ. These migratory currents of the Proto-Malays or Proto-Indonesians are what interests us, since the miscegenation of one of these ethnic groups constitutes the origin of the largest amount of the population of Paraguay. They are assigned a great migratory dynamism "Ethos del Aguata" (Dr. Branislava Susnik) and a warrior impulse that allowed them to push the other ethnic groups towards marginal and desert areas (South of the Continent).
A natural catastrophe in the southern Amazon region would have created desert areas, forcing the TUPÍ GUARANÍ linguistic families to migrate. At the arrival of the Spanish, this ethnic group had its limits well defined by natural accidents, these territories were called "guara" the best known was that of the Cario, the Tobatí between the Maduvirá and Jejuí rivers, the Guarambaré, the Itatí, the Yganá.
The ethnic groups that inhabit the great Chaco constitute the Pampidos who come from the south of the continent, so they always differ culturally, linguistically and racially from the Amazonians living in constant confrontation with them.
The indigenous people of Paraguay can be classified into five linguistic families:
- GUARANI: Mbyá, Paí Tavytera, Avá Guaraní (Guayakí), Aché Guaraní Ñandeva and Western Guaraní ZAMUCO: Ayoreos (Moro), Ishir and Tomarajo MASKOY: Enlhet (Enxet, Lengua), Toba, Angaité, Sanapaná, Guaná. MATACO: Nivaclé (Chulupí), Maká and Majuí (Chorotí). GUAYCURU: Qom –Lik (Toba Qom).
INDIGENOUS RACES
- Racially, the indigenous people of Paraguay belong to three human types:
- Eastern Paraguay, towards the banks of the Upper and Middle Paraná River, inhabited the proto-settlers of this region before the dispersive immigration of the Guarani. They belonged to the racially languid-Melanesian human group, of short stature and dolichocephaly with a high cranial vault; Their representatives were the Kaingages-Gé. In the Chaco Region, the indigenous people belong to the Pampid-Australian racial type, of high stature, with a dolichoid head, a high cranial vault, sometimes with a hull formation. (The Chané-Arawak do not belong to this racial type, being Amazonian immigrants from the Andean Cordillera region.) In the Eastern Region, the Guaraníes settled, of the Amazonid racial type, protomalayo-Mongoloid, with typical brachycephaly, short stature and yellowish complexion.
From colonial times until today, the crosses left their traces. The first "young men of the land" of the 16th century were the Hispanic-Guarani mestizos, continuing such mestizo, albeit more limitedly. Among the surviving Guaraní there are notorious mestizos, but living in indigenous communities, they are considered Guaraní. Among the Chaqueños, coexistence with the "white environment" caused frequent mixing, the proportion being different according to the ethnic consciousness of the tribal groups. In prehistoric times inter-ethnic expression was frequent, and in colonial times there were Guarani unions with mulattoes and blacks.
CULTURAL TYPOLOGY
- The cultural typology indicates three cultural areas in Paraguay.
2.1 The peoples of the Chaqueña area, with an essentially paleolithic cultural pattern; subsistence based on hunting, fishing and gathering, migratory mobility in search of hunting grounds, carob trees and fishing boats.
Manufacturing is characterized by an immediate use of natural resources, with minimal technology. The communities were in frequent and continuous group fragmentation according to subsistence needs. Ethno-tribal consciousness is expressed through the identity of language and customs.
The Chaco tribes at the time of the Spanish pre-conquest maintained contacts with neighbors of Neolithic culture, whether hostile, peaceful or by barter, rapidly spreading new cultural elements that integrated the material culture. Andean cultures also left some cultural traces. The peripheral contacts with the cultural diffusion centers of Chiquitos, Chané Arawak, Chiriguano-Guaraníes and Xarayes influenced a certain cultural heterogeneity of the Chaco ethnic groups.
The Hispanic-Chaco cultural contact gave rise in the colonial era to the formation of equestrian societies, "mediating" the indigenous adoption of the horse, the introduction of sheep and the development of the manufacture of weaving. With the modern white colonization of the Chaco region, the environment of natural resources that can be used by the indigenous people changed substantially, initiating the acculturation process and the indigenous people adapting to survive subsistently and culturally, from which important changes in their material culture took place.
2.2 The Kainganges-Gé groups, from the Paraná area and interior. They are culturally Paleolithic, with cultural loans due to the influence of the Guaraní and due to the similarity of the ecological-environmental conditioning.
2.3 The Guaraní and the Chané-Arawak belong to the Neolithic cultural complex. Its main characteristics are the essentially agricultural orientation through the cultivation of tubers and corn, the great migratory dynamism following the course of the rivers, in search of suitable lands to open new fields and hunting, which is the source of provision of proteins. The cooking of vegetables is closely linked to the new manufacture: ceramics. Their dwellings were large communal houses that housed thirty or more families and constituted cooperative units. A typology of supernatural beings guides the religious-ceremonial expression (Master cultivator - Sun - Rain)
Burial in funerary urns, until today, can archaeologically identify the limit of the ancient expansion of the Neolithic Guaraní peoples. Anthropophagy was generalized as part of the tribal ritual, of the new corn field, as an expression of victory over the enemy or also as a means of imposing partial or tribal authority.
Socioculturally, the prehistoric Guaraní were characterized by their anthropodynamism and their tireless search for "good land" for cultivation, yet they did not constitute a compact cultural unit. The Avá-Guaraní of the first migratory wave manifested a proto-Neolithic culture: small exclusive communities with chief-shamans, utilitarian manufacturing, funeral urns with typical digital printing decoration. Second wave immigrants already witness Amazonian cultural influences and an open Neolithic culture: fundamentalist village communities, with warrior chiefs and socio-religious leaders-shamans, utilitarian and ceremonial manufacturing, funerary urns with painted and ornate decoration, with surplus agricultural production and with the canoeing domain of the Paraná and Uruguay rivers.
The Guarani tribes that came into contact with conquerors and missionaries all manifested basic Neolithic cultural patterns, but each with its own cultural variations. The Guaraní emigrants of the 16th century, Chiriguanos, settled in the mountain range, arrived at a cultural symbiosis of their traditional patterns and pre-Andean Chané patterns. In colonial times, the provincial Guaraní identified with the rural Creole culture, and the missionary Guaraní lived within a homogeneous reductional culture. The Guaraní who, since the conquest, remained independent in the non-colonized wooded area of the Paraná River, even when they adopted the "metal ax" and the "canvas", they preserved their basic culture until the end of the 19th century. The current representatives are the Mbyá, Chiripá and Pay Tavyterá tribes,Although outwardly acculturated, they retain some traditional cultural elements, clinging to their religious traditions and fighting for the "roza-land" as a symbol of their ethnicity.
CHAPTER II ETHNOGRAPHY
Ethno-history of the Chaqueños: since before the Spanish conquest the Guaycurú and Payaguá, nomadic hunters from Chaco, represented a constant danger for the Guaraní cultivators of the eastern bank of the Paraguay River, stealing their crops. When the Spaniards settled in the Asuncena region, these Guaycurú and Payaguá continued with their hostile "Chaco frontier" tactic, periodically interrupted by the "barter peace." The Guaycurú learned the advantage of owning horses and captives, they became equestrian and until the end of the 18th century they constituted a real danger for colonial Paraguay, attacking ranches and Creole towns and sowing terror among the Provincials, leaving the punitive expeditions and presidios erected ineffective. in the "entry steps" of the indigenous equestrian malones.
The Mbayá-Guaycurú occupied the northern zone of Eastern Paraguay as far as the Jejuí River, causing the Creole and Guaraní depopulation with their periodic assaults. It was not until the government of Pinedo, Melo de Portugal and Lázaro de Ribera that the Creoles recolonized the northern area, forcing the Mbayá to emigrate to Matto Grosso, from where even at the time of Dr. Francia (first third of the 19th century) they raided estancias forming herds of rustlers.
The Guaycurú del Sur, Abipones, Mocovíes and Tobas, also equestrian, kept the southern area from Villeta to Corrientes under constant threat of assaults, always in search of horses and cattle, until the end of the 18th century, disintegrating because of their inter-fights. tribal.
The Payaguá canoeists-pirates dominated the Paraguay River until they became watchmen of the river in the 19th century, at the service of the Creoles. While ancient tribes, such as the Lengua-Cochaboth, predecessors of the current Makás de Remanso Castillo, and the Maskoy, attacked the settlers of the eastern region with the same purpose of the Guaycurú, against whom the colonial government also had to send punitive expeditions.
Other Chaco tribes came into contact with the white environment only in the 19th century, being the material culture of these tribes and of those that still survive those that the Museum exhibits and that are described in this Site.
GUARANI ETHNOHISTORY
Ethno history of the Guaraní. The prehistoric Avá-Guaraní, in their advance towards the south of the Venezuelan Plains, undoubtedly marginalized many peoples, but racial manifestations would also occur, forming new groups through linguistic imposition and social subjection "people who have an owner."
At the beginning of the Spanish conquest, the Guaraní occupied the lands between the following limits: in the old Guayrá between the Tieté River and the Yguazú River; the area between the Uruguay River and the Laguna de los Patos on the Atlantic coast; the area of the Uruguay River and the Paraná River; the eastern zone between the Paraguay River and the Paraná River, reaching Lake Miranda in the north, and occupying the same islands from the Paraná River to El Tigre, in the south.
When the Spaniards established their seats in Asunción, the Guaraníes sought a pact of alliance with them, since their riverside border (Paraguay River) was constantly threatened by the Guaycurú and Payagúa. They gave their corn to the Spaniards, lent their archers as servants and companions, and tried to maintain the alliance through the "brother-in-law-tovayá" pattern, which implied reciprocity and solidarity based on matrimonial alliances.
From the year 1555 the Spaniards applied the regulations of the "Laws of the Indies" and the mitazgo system was introduced, the Guarani having to serve with their work to their "gentlemen encomenderos" for three or more months annually, thus complying with the "Tribute of the king's vassals." The Guaraní who rebelled with arms were condemned to the status of "perpetual and hereditary serfs", gathered in the "yanacona" encomiendas. The encomiendas - suspended in Paraguay only in 1863 - signified an oppressive economic vassalage and a profound social change for the Guarani; the indigenous people reacted with several armed revolts, but without success due to the lack of socio-political unity in the rebel groups. From the 17th century onwards,the "Hispanicized" Guarani constituted the main mass of laborers-laborers at the service of the private creoles and for the public works of the province.
Based on the premise of the "incivility" and lack of economy of the indigenous people, the Laws of the Indies required the formation of exclusive "tava-towns" for the indigenous people for the purpose of rapid regional acculturation. The old Guaraní villages were annulled and the indigenous people agglomerated in the Guaraní “tava” towns, some of these were Yaguarón, Altos, Atyrá, Tobatí, Guarambaré, Ypané, Arecayá, Caazapá, Yuty. In these towns they lived under a communal system running the administration in charge of the provincial government. The "tava" lasted until 1848, when Don Carlos Antonio López proclaimed the Guarani people a Paraguayan citizen, and therefore free from the denigrating communal system.
The Jesuits began their missionary activity among the Guaraní, who were not colonized at the beginning of the 18th century. Due to the threatening search for slaves on the part of the paulista bandeirantes, the Jesuits had to translocate the reductions of the ancient Guaycurú, the Rio Grande Tapes and some Uruguayans, agglomerating the reductions in the area of the Paraná and Uruguay rivers. His system of "Christian acculturation" was imposed and controlled, achieving a cultural homogenization of the Guaranis. They rejected the Spanish encomienda system, considering it threatening the right of "natural freedom" of the Indians; however, they applied the communal economic system in the reductions, considering the indigenous "socioeconomic incapable."The Guaraní missionaries were also denied direct communication with the creoles, living in a missionary confinement, although they formed a true Guaraní militia that frequently intervened for the benefit of neighboring provinces.
After the expulsion of the Jesuits in 1767 and with the introduction of the new civil regime, a rapid decline began for the Guarani missionaries accustomed to absolute reductional dirigisme. When the visit of Don Carlos Antonio López in 1846, few Guaraní still remained in the towns: the famous «Guaranitic War», the indigenous participation in Artigas's troops and later in the Argentine struggles, provoked the Guaraní disbandment and their final miscegenation with the Creole population.
The free mountainous Guaraníes, "wild", "Kaynguá", constituted the third nucleus, divided into two groups: the Caremas of the Mbarayuense zone and the Apyteré of the Tarumá zone. They lived in colonial times in the area of yerbales exploited by the Creoles; they established some barter contacts with the yerba peon, looking for iron and linen, sporadically resorting to violent assaults endangering the roads of the yerba traffic.
The Guaraní tribes that survive today in Eastern Paraguay are the Mbyá, the Chiripá-Avá and the Pay Tavyterá, who are closely related to the Guaraní Montes.
Among the migratory movements of the Guaraní we must highlight two: that of the 16th century and that of the 19th century. The Itatines-Guaraní from the area between the Apá River and the Miranda River, migrated towards the Andes, constituting the nucleus of the tribe later known as the Guarayú-Itatines. While the Chiriguano immigrants, originating from different Guaraní partialities of Eastern Paraguay, settled in the foothills of the Andes, from the Guapay River to the Pilcomayo River, manifesting a great ethnic awareness and fighting for their independence until 1888.
Another migratory movement took place in the Alto Paraná area, in the 19th century, with the ideology of the search for the mythical «Land without Evil». They emigrated from the area
Mbaracayuense and Amambayense three Guaraní tribes: Apapocuva, Tañyguá and Oguaguiva, towards the coast of the sea and towards “the center of the earth”, in Matto Grosso, Brazil. Neither were there then simple migrations of the Guaraní groups from Paraná.
INDIGENOUS POPULATION BY ETHNICS
| WESTERN REGION | ||||
| LINGUISTIC FAMILY PARTIALITY | QUANTITY | |||
| Maskoy language | 756 | |||
| Tuff | Maskoy | 1,474 | ||
| Angaite | Maskoy | 3,694 | ||
| Sanapaná | Maskoy | 2,271 | ||
| Guana | Maskoy | 242 | ||
| Nivaclé | Mataco | 12,028 | ||
| Chorotí Manjuí | Mataco | 452 | ||
| Maká | Mataco | 1,282 | ||
| Ishir | Zamuco | 1,468 | ||
| Ayoreo | Zamuco | 2,016 | ||
| Toba-Tongue | Guaicurú | 1,474 | ||
| Guarani ñandeva
EASTERN REGION |
Guarani | 1,984 | ||
| Pai Tavytera | Guarani | 13,132 | ||
| Mbya Guarani | Guarani | 14,324 | ||
| Ava guarani | Guarani | 13,430 | ||
| Aché | Guarani | 1,190 |
STATISTICS
- In Paraguay there are 87,099 indigenous people, of which 41,045 are children between the ages of 0 and 14. The average number of years of study for the indigenous population, over 10 years is only 2.2 years. The average birth rate among indigenous women is 6.3. Beginning their sexual life at an early age, between 11 and 14 years old, 518 indigenous children and young people of the Chaco, between the ages of 5 and 19, attended a school at some time and 3,016 never stepped foot in a classroom. 518 schoolchildren currently attend schools and 7,947 completed Basic School Education in 2002.33% is the performance in Mathematics of 6th grade students from Alto Paraguay. They learn 60% in Social Studies and 48% in Communication, according to 2002 data.
CHAPTER III LEGAL FRAMEWORK
CONSTITUTION OF THE REPUBLIC OF PARAGUAY PREAMBLE
The Paraguayan people, through their legitimate representatives gathered in the National Constituent Convention, invoking God, recognizing human dignity in order to ensure freedom, equality and justice, reaffirming the principles of republican, representative, participatory and democratic democracy. pluralist, ratifying national sovereignty and independence, and integrated into the international community, SANCTIONS AND PROMULATES this Constitution.
Asuncion, June 20, 1992
OF INDIGENOUS PEOPLES
Article 62 - ON INDIGENOUS PEOPLES AND ETHNIC GROUPS
This Constitution recognizes the existence of indigenous peoples, defined as cultural groups prior to the formation and organization of the Paraguayan State.
Article 63 - ON ETHNIC IDENTITY
The right of indigenous peoples to preserve and develop their ethnic identity in their respective habitat is recognized and guaranteed. They also have the right to freely apply their systems of political, social, economic, cultural and religious organization, as well as the voluntary subjection to their customary norms for the regulation of internal coexistence, provided that they do not violate the fundamental rights established in this Constitution. In jurisdictional conflicts, indigenous customary law will be taken into account.
Article 64 - COMMUNITY PROPERTY
Indigenous peoples have the right to community ownership of land, of sufficient size and quality for the conservation and development of their peculiar ways of life. The State will provide them free of charge of these lands, which will be unattachable, indivisible, non-transferable, imprescriptible, not susceptible, not capable of guaranteeing contractual obligations or being leased; likewise, they will be exempt from tax.
The removal or transfer of their habitat without their express consent is prohibited.
Article 65 - ON THE RIGHT TO PARTICIPATION
Indigenous peoples are guaranteed the right to participate in the economic, social, political and cultural life of the country, in accordance with their customary uses, this Constitution and national laws.
Article 66 - ON EDUCATION AND ASSISTANCE
The State will respect the cultural peculiarities of indigenous peoples, especially with regard to formal education. It will also attend to their defense against demographic regression, the depredation of their habitat, environmental pollution, economic exploitation and cultural alienation.
Article 67 - EXONERATION
The members of the indigenous peoples are exempt from rendering social, civil or military services, as well as from public charges established by law.
invention, brand or trade name, in accordance with the law.
LAW No. 904/90 STATUTE OF INDIGENOUS COMMUNITIES
INTER-AMERICAN COMMISSION ON HUMAN RIGHTS
Follow-up report on compliance by the state of Paraguay with the recommendations made by the IACHR in the third report on the situation of human rights in Paraguay (2001) Chapter VII the rights of indigenous peoples
Recommendations IACHR
PARAGUAYAN STATE COMPLIANCE
G - RIGHTS OF INDIGENOUS PEOPLES
The Inter-American Commission on Human Rights recommended in 2001 to the Paraguayan State:
- That the provisions of the Paraguayan Constitution regarding respect for and restitution of the rights to community property of indigenous peoples and the free granting of lands of sufficient size and quality for the conservation and development of lands be applied and put into practice without further delay. their ways of life That labor rights are respected, enforced and promoted as established by Paraguayan labor legislation, in accordance with the provisions of Article 20 of ILO Convention 169. That funds be secured to comply with the foregoing. the applications for claiming land submitted by indigenous communities that are being processed before the administrative and legislative authority of the Nation are resolved favorably,leaving the regressive norms issued at the end of the year 2000 without effect. With respect to the claims already resolved, the Inter-American Commission recommends that title be granted in the name of the respective communities. That presidential decree No. 3789, of dated June 23, 1999, which declared a state of emergency to the indigenous communities Yakye Axa and Sawhoyamaxa of the Enxet People and acknowledges that they have been deprived of access to traditional means of subsistence linked to their cultural identity, access that the Law orders to reestablish That the necessary measures in favor of indigenous communities be adopted as soon as possible to improve the implementation and access to health services. That preventive health and healthcare actions are carried out,with special emphasis on efforts to reduce the high rates of malnutrition, infant mortality and tuberculosis, and to combat and prevent Chagas disease and malaria. That educational services and their quality be improved, respecting cultural diversity, and making effective the The right to free and compulsory primary education, including the necessary educational measures to reduce the dropout rate and illiteracy. That the necessary measures be adopted to protect the habitat of indigenous communities from ecological deterioration, with special emphasis on the protection of the forests and waters, essential for their health and survival as communitiesThat educational services and their quality be improved, respecting cultural diversity, and making effective the right to free and compulsory primary education, including the educational measures necessary to reduce the dropout rate and illiteracy. That the necessary measures be adopted to protect the habitat of indigenous communities from ecological deterioration, with special emphasis on the protection of forests and waters, basic for their health and survival as communitiesThat educational services and their quality be improved, respecting cultural diversity, and making effective the right to free and compulsory primary education, including the educational measures necessary to reduce the dropout rate and illiteracy. That the necessary measures be adopted to protect the habitat of indigenous communities from ecological deterioration, with special emphasis on the protection of forests and waters, basic for their health and survival as communitieswith special emphasis on the protection of forests and waters, basic for their health and survival as communitieswith special emphasis on the protection of forests and waters, basic for their health and survival as communities
G- RIGHTS OF INDIGENOUS PEOPLES
- The State is committed to finding a solution that benefits the indigenous peoples of Paraguay who demand land restitution, and in particular in cases submitted to the Inter-American System, and as an emergency measure, it considers that the most convenient thing is to explore with the direct affected, alternative places in equal extension and quality of the claimed lands, to transfer to said communities, with their prior consent, in accordance with ILO Convention 169 and national legislation, without prejudice to the administrative procedures of the INDI for the direct purchase of the lands claimed or, where appropriate, the sanction and promulgation of expropriation laws for reasons of public utility. The State will ensure compliance with this recommendation.In order to comply with the commitments of restitution of ancestral lands of Indigenous Communities, there is currently a Budget Expansion Bill in favor of the National Indigenous Institute (INDI). The aforementioned bill received favorable approval from the Chamber of Deputies and was sent for study to the Chamber of Senators, which rejected the bill. It is currently back in the Chamber of origin (C. Deputies) for consideration. It should be noted that the President of the INDI, together with leaders of different indigenous groups of Paraguay, held a meeting with the President of the Republic at the government headquarters,in which the President of the Republic Nicanor Duarte Frutos advanced his support for the indigenous communities of Paraguay and his support for the INDI in its efforts to vindicate the rights claimed by indigenous peoples, including the right to land. Nation has exclusive powers to influence expropriation requests. There are no such norms to which the IACHR refers. What did exist was a bill to reform the INDI that was withdrawn from Congress by the Executive Branch to consult with the direct beneficiaries of the Indigenous Communities of Paraguay. The Council for the Coordination of Native Organizations (CCON) has formally presented to the Government the conclusions of the first indigenous congress of Paraguay, held from October 10 to 12, 2003,in which leaders of the 13 indigenous groups of the country participated. The proposals for intervention and restructuring of the INDI, and the modification of Law 904 will be duly studied by the Government.
5 and 6 The INDI, together with the Ministry of Health, the Ministry of Justice and Labor, the Ministry of Education and Culture, and the National Emergency Service of the Ministry of the Interior has provided medical assistance, provision of food and education. One of the main problems of the INDI is the lack of resources. The Foundation "First Lady of the Nation" has carried out an important effort to obtain financing and external cooperation to promote and execute comprehensive support programs for indigenous communities. I also launched the health, dental, environmental sanitation and drug supply program.In the first month of the President of the Republic Nicanor Duarte Frutos has traveled to the Paraguayan Chaco to learn about and verify the status of the indigenous communities that were suffering difficulties due to the prolonged drought in the area. After the visit, several government institutions with the support of private companies and non-governmental organizations carried out a sustained campaign to provide essential water and food for these communities, as well as health care.
7 and 8- The State will ensure compliance with this recommendation, and they were forwarded to the competent national authorities (Environmental Prosecutor's Office, Secretary of the Environment).
Law 234/93 "RATIFICATION OF THE ILO Convention 169" INDIGENOUS AND TRIBAL PEOPLES IN INDEPENDENT COUNTRIES "
Law 904/81 "ON INDIGENOUS COMMUNITIES"
Law 53/89 "REGIME OF INDIGENOUS SETTLEMENTS"
ILO CONVENTION 169 “INDIGENOUS AND TRIBAL PEOPLES IN INDEPENDENT COUNTRIES.
CHAPTER IV BRIEF NEWS OF ABUSE
ASSESSMENT OF INDIGENOUS HUMAN RIGHTS
Outrageous discrimination against Maskoy who worked in Victoria SA: Daily source ABC Color 08/21/2005
Hunger hits the stomach of the Maskoy indigenous people of the Livio Fariña community (Pueblito) Pto. La Victoria (Ex Married), who were left without work in the company Victoria SA In the middle of the precarious shacks scattered in a small area almost adjacent With the San Ramón Nonato parish, hundreds of indigenous people have been crowded together for several years. The total destitution in which they survive does not affect the leaders of the Pro-Land Commission and much less the priests, religious and laity.
After touring the community, we verified the worsening of the living conditions of the Maskoy, few members of the community shared a few minutes with those sent out of fear. They confirmed that for five days the local nuns prepared meals in popular pots for the community, except for those who worked for the company Victoria SA
Natives asked for NGO intervention: Daily source ABC Color
08/07/2005
María Luisa Duarte, an Aché indigenous, demanded greater control from the NGOs, denouncing that many employees of these organizations drive around in luxurious trucks and yet indigenous people live in misery. Other natives also referred to the issue and demanded control of the entity because their employees say they assist the natives; however, they go only to the cities and do not enter the settlements where the needs are actually observed. By Law No. 904/90 Statute of Indigenous Communities, the INDI is empowered to supervise their activities, but at the moment of truth very few entities are accountable for their actions. These claims were made in the inauguration of the current president of the Paraguayan Indigenous Institute, Marta Dávalos.
Native children the disinherited: Daily source Ultima Hora dated 08/10/2005 Excluded, indigenous children constitute the most vulnerable group among minors in the country. Most are not registered in the Civil Registry of Persons and do not have access to education or health, for which they are condemned to misery. Driven by hunger, they come to the Capital in search of better living conditions. Children wander the streets asking to beg in order to survive. Faced with helplessness, they quickly learn to forget their shortcomings by inhaling shoemaker's glue.
Laziness: Daily source Ultima Hora dated 08/10/2005
The natives have been posted in front of the Instituto Paraguayo del Indígena for fifteen days. During this time, two children in the group died, 2 girls 4 months and 1 year old. According to the indigenous leaders, they needed medicines that they could not buy and that the doctors, because they were indigenous, did not pay attention to them.
The natives threaten to come to the capital: Ultima Hora daily source dated 08/25/2005.
Esteban López, leader of the Yakye Axa partiality, whose village is on the way to Concepción, said that they would move to Asunción to demand that the State be given land to the indigenous people of the place who are on the street. It turns out that the Inter-American Court of Human Rights, last June, had already been issued in favor of the natives for the transfer of lands to those affected. A property of 18 thousand hectares is in dispute. In this context, the State was already notified on July 12, in which the magistrates unanimously decided that the State must identify the traditional territory of the members of the indigenous community and within a period of 3 years they must hand over the lands to the applicants. In the judgment, the magistrates also indicate that the State violated the right to life enshrined in Article 4.1 of the IACHR, to the detriment of the members of the Yakye Axa community.
Natives ask that the veto be considered: Source ABC Color 04/04/2006
Natives nucleated in the Federation of Guarani Indigenous Communities of the Eastern Region and the Commission for the Self-Determination of Indigenous Peoples (CAPI) asked the Chamber of Deputies to accept the Executive veto of Law 2822, which was sanctioned last year and which replaces the Statute of Indigenous Communities.
The applicants point out that draft Law No. 2822/05 violates the constitutional rights of the indigenous peoples of Paraguay, considering that it creates, among other points, the National Indigenous Council as a body outside the community organization. It also imposes figures and procedures that are not adequate and known to the indigenous people. In addition, they make obvious the right and responsibility over the existing resources in the communities, in direct violation of the self-determination as a people that is guaranteed at the national level, as well as in the council of nations.
The concern of the indigenous is because there would be no consensus in the commissions to deal with the veto, which would make the modification that the natives demand impossible.
Last year, many natives came to the former metropolitan seminary and began a series of demonstrations to demand the veto of the law passed at the request of another group that camped in Plaza Italia. The positions found between them, without a doubt, divided the struggle and today one of the groups wishes to participate in the modifications that will be introduced to the law.
The aborigines announced that they do not rule out the realization of a new coming to the Capital Asunción to make their voices heard to the parliamentarians, who at the discretion of the natives should give participation to the leaders so that a law that benefits all native peoples can be issued.
Indigenous people complain about health care: Daily source ABC color 09/20/2006
Indigenous people from various communities arrived yesterday in our capital to complain about the health care that in most cases they are denied in health centers in the interior. They announced that as of today they will protest in front of the ministers of Health, Education and Indert.
The natives are camped in front of the Instituto Paraguayo del Indígena from where they will mobilize to demand better attention from the Government towards their needs. Tomas
Domínguez, leader of the Puentecito community, Canindeyú department, complained about the health posts that do not serve them and their officials mistreat them. I comment that the natives do not receive drugs and many are condemned to die if they do not receive the drugs. She also complained about the precarious attention they receive in education, where there is no instance of the situation of children.
The lack of land is another drama that affects the natives. The leader said that Indert does not facilitate the procedures to secure the land. In these conditions they have no alternative but to move to the cities. Puentecito is made up of 27 families and occupies 402 hectares.
Natives claim ancestral lands of the Chaco: Source ABC Color newspaper 04/04/2007
The Totobiegosode Chaco indigenous partiality demands from the Government the dominion and protection of the ancestral territories that are now being ceded or occupied by third parties. The claim was made by the leaders and advisers of the native community to the authorities of the Ministry of the Environment (SEAM). The meeting took place in the premises of this institution.
The request has not yet had a favorable response, and they only received an answer: we will see. However, for the natives, the claim goes beyond the material and has to do with their culture, tradition and history. The requested territory is in the department of Alto Paraguay Chaco.
The meeting was chaired by the Minister of the Environment Arch. Carlos López Dose, who was accompanied by the Director of Biodiversity and directors of SEAM. The native leaders come from the Ayoreo Totobiegosode ethnic group, who were accompanied by representatives of non-governmental environmental and indigenous organizations.
A dialogue and work table was formed with the aim of seeking a solution on the legal domain of the ancestral lands belonging to and claimed by the Totobiegosode.
According to the aborigines, it is necessary to legally consolidate and secure an area of 100 thousand out of 600 tools. that make up the core area of the natural ecosystem where they live.
They urged the consolidation of the lands because in the activity their habitat is very threatened by people outside their lands, interested in taking over the place.
They denounced that certain people who settle within the native territory intend to develop agricultural plans for productive purposes. This implies the clearing of the forest, as they agreed to point out to the head of the SEAM. In this natural area live the last groups considered purely silvicultural that do not have contact with other natives and modern cultures.
Indigenous people question the ineffectiveness of the Attorney General's Office: Daily source ABC Color 05/30/2007
The Ache indigenous people yesterday criticized the ineffectiveness of the Attorney General's Office, which does not clarify the legal situation of the lands that were bought for the natives, but which today appear in the name of Ignacio Flores Ferrari. The ineffectiveness of the national authorities is subject to the indigenous people to an undeserved sacrifice. The natives are in Plaza Italia waiting for their representatives to give them the title to the property of 2,158 hectares bought in the name of the natives, but which is currently in the name of Flores Ferrari. The claim of the aborigines is fair and the authorities of the Attorney General's Office should be the first interested in clarifying the property title, for which Flores Ferrari wants to collect more than 1,500 million guaranies. This document had a doubtful origin;the late Ramón Martinez Blanco, from whom in 1991 the State expropriated the land to expand the settlement of the Aché, emerged in a process. However, up to now the Attorney General's Office has not expressed the intention of passing the case to the Prosecutor's Office. The suspicious attitude suggests that behind the conflict there are people who prefer to pay rather than work in a judicial process.
While these situations occur, the indigenous people must endure the freezing temperatures of the last days. The way they are in Plaza Italia is totally inhuman. They sleep on the floor and under rubber. Children and the elderly are the most affected.
Yesterday they asked for food and shelter because every day other natives come to show solidarity with the Aché.
Four out of every ten indigenous people in the country do not finish second grade: Source Diario ABC Color 08/13/2008.
The General Directorate of Statistics, Surveys and Censuses (DGEEC), released the results of the Survey of Indigenous Households in Paraguay. According to studies, there are 108,308 indigenous people, of whom just over half are men and 40.2% are illiterate.
The objective of the sample of indigenous households is to provide information on the characteristics of said population in terms of housing, migration, education, health, employment, labor income, among others, said Zulma Sosa, director of the DGEEC.
The study was carried out between the months of May and June 2008. It maintains that 40.2% of all indigenous people aged 15 and over are illiterate, that is, about 4 out of 10 people have not concluded the second grade of primary education. A survey also reveals that only 12.2% of indigenous people in our country have health insurance.
Likewise, close to 30% of the indigenous people reported having been ill and / or injured. 71% of the indigenous population aged 10 years and over works in the primary sector, that is, in activities related to agriculture, livestock, forestry, hunting and fishing. The studies were possible thanks to the support of the United Nations Children's Fund (UNICEF).
Natives want to discuss agrarian reform with Lugo: Source Diario ABC Color 05/28/2008
Annoyed by not having invited by the president-elect Fernando Lugo to discuss the agrarian reform last Monday, several indigenous leaders denounced that they continue to be discriminated against. They lashed out at the peasant leaders, who they said have no moral authority, because their organizations are invading Aboriginal land in the Canindeyú and Alto Paraná departments such as the territory of Ava Guaraní.
Alberto Escobar, one of the most cultured natives, regretted yesterday that the future president had not invited them when they are the poorest and most marginalized “they have already taken our lands from us. Some, on the other hand, have their plots and continue to be harassed ”.
The indigenous said that the agro-livestock entrepreneurs are always on the lookout for the aborigines and every day they displace them, destroy the mountains and force them to migrate to the cities where they are also part of the poverty belts. Leonardo Flores, lashed out at the peasant leaders of the MCNOC and FNC, who do not miss the opportunity to speak on behalf of the indigenous people, however, they do not represent any of their organizations.
He asked the peasants to respect the natives, because they do not have the strength or the vigor to defend their lands.
I mention that several communities in the departments of Canindeyú and Alto Paraná are being invaded or will be invaded by peasants.
He recalled that the National Constitution protects indigenous territories.
LEGENDARY CACIQUES OF THE PARAGUAY COLONIAL TIME
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ANIANGARA APERERA APYKAVIJA ARAGUIRA ARAKARE ARAPYSANDU ARARA ARAPERA ARARERA ARARIA ARARUNDY ARASAY AREGUATY MIGUEL ARTIGUAYE ATYKAI AVAKATI AVAKOTE AVAMBARE AVIARU CHEAKAVI GONZALO BIE GUABAIRI GUAIMICA GUAIRAMINE GUYRAKERAI GUYRAVERA ITAPAY JAGUAKAPORU JAGUAPINI VICENTE JAPU'Y KA'AVURE KA'ARUPE KANDIRA'A KARAICHURE KARAKARA KUARUAY KOHE ALONSO KUANARA KUARAVAY KUARAHYPUKU KUARARUPE KUARASIPU KUNIAMBI KUNIARAKUA |
KUNUMIPYTA
KUNAMBO KURITI KURUVA KURUPA'Y MARAKANA MARANGOA MBOIPE MBOKARATA MBURUA NAMBAHAY DIEGO NIEGUIRI DIEGO NIEZA NIEZU NANDUAVUSU NE'ENGUYRY OVERA Paravera PATAGUYRUSU PINDO CANOE PIRAKUATI PORANGUI POTIVARA TAITETU DRUM TATAGUASU TAUPA TAVAKA TAVAKAMBI TAVARE TAJAOVA TAJUVAI JOSE TIARAJU TUPAMINI YVAPURI Praises KUATI TAMATIA TAVOR GUAROBAY MANGORE SIRIPO GUARAMBARE ARECAYA |
LAMBARE | |
| Source: Magazine
Dominical ABC Color Date Sunday May 20, 2007 |
CHAPTER V CONCLUSION
Human life has no substitute unless we can monetize it, the clear examples that constitute this work allow us to sustain the rich ethnic topologies that populated and populate our territory. Undermined in all fundamental aspects <food, health, education, dispossession of land, they live in distress every day, without any promising horizon.
The Paraguayan State condemned on several occasions for human rights violations is not perceived by the government, clear and achievable policies, plans, simple with efficiency and effectiveness to sustain and grant the quality of life at least reasonable to the different linguistic families of the Paraguay. All forces must contribute constructive criticism to change this marginal situation of the indigenous people and consolidate and dignify life. Active participation in all sectors of society, preserving their cultures and idiosyncrasies, would constitute the clear guidelines that we must not forget when carrying out projects for the insertion of individuals in Paraguayan society.
Surely the least traumatic transition for these peoples in recent times is precisely to immediately carry out partial solutions to their needs, than to stop doing it. Unfortunately many associations or organizations pretend to make the entire population and solidarity contributors believe that they are doing something to reduce basic needs, but they are not doing anything at all.
They are remembered on holidays in order to attend with their songs, dances, showy and colorful clothes to liven up the situation, and then go back to begging in the streets for daily support, of course in their territories of yesteryear there are no longer absolutely a single specimen to hunt, fish or collect.
ACTION PLAN
VISION: Language families are treated by the Paraguayan State with little human and citizen value.
MISSION: Efficiently and effectively address all indigenous issues involving all Public Entities and forces of the country.
OBJECTIVES
GENERAL: Raise the quality of life of the Paraguayan Indigenous.
SPECIFIC:
- Comprehensive education for children and young people. Provision of comprehensive health services. Grant real estate for the purposes of maintenance and conservation of the ecosystem. Comprehensive and continuous census. Selection and Recruitment of suitable individuals and acts for different professional careers. Full job placement.
Module 1. Obtain the data entirely through the General Directorate of Statistics, Surveys and Census, with the collaboration of students from the last years of the mathematics career of the universities. For the diagnosis of technicians of the Ministry of Education and Culture
Module 2. Implementing as government policy involving the Ministry of Public Health and Social Welfare, Faculty of Medicine and Dentistry of the Universities, Municipalities, FF.AA Military Health Command.
Module 3. Establish agrarian policies involving INDERT, INDI, Public Notary Public Deed, Municipalities, Castro Directorate and FF.AA - Military Geographical Institute.
Module 4. Students of the last years of the mathematics career from public and private universities. With the collaboration and supervision of the General Directorate of Statistics, Surveys and Census.
Module 5. Students of the last years of psychology from public and private universities carry out the diagnoses of individuals and submit the reports to their respective deans for the university and tertiary insertion of individuals at no cost, after agreement with this that once the respective careers are concluded they must serve their communities for a period of 2 years.
Module 6. The public institutions Ministry of Justice and Labor, private UIP, CAPECO, INCOOP, FEPRINCO etc., to achieve the effective labor insertion of the indigenous registered, evaluated, suitable, acts and carrying out university and tertiary careers.
IMAGES
(See PDF)
BIBLIOGRAPHY
- THE INDIGENOUS OF PARAGUAY; ZANARDINI, José; and BIEDERMANN, Walter; First Edition, Asunción - Paraguay, July 2001SOCIEDAD CIENTIFICA DEL PARAGUAY; Magazine, Tercera Época, Asunción - Paraguay, June 2003. MIGUEL “Gato” CHASE SARDIBRANISLAVA SUSNIK Museum of the Guaraní Land, ITAIPU BINACIONAL Andrés Barbero Museum Mud MuseumAmadeo VelazquezPatrick BuffeJuan BritosCandido GaleanoABC Color DiaryLast Hour Diary
