History of the Eagle Condor Prophesy Gatherings
First Reunion Of Elders and Priests of America
Guatemala, November 14 - 24, 1995
"This is the English translation the original is in Spanish"
Preamble
Humanity is facing the most important crossroad of our history as a
species. It is now time to protect the environmental harmony of our
world.
Indigenous peoples are aware that the Earth is a LIVING entity. That is
why we consider her our Mother, who harmoniously produces and provides
all that her inhabitants need. Among those inhabitants is the human
species, who continually threatens the delicate balance of nature in
which we live, putting the lives of the beings who live on Earth in
grave danger.
Our peoples believe that this is the moment to intervene with concrete
actions to save the natural environment in which we live, for our own
survival and for the well-being of all of the peoples who are part of
the great human family.
The ancient prophecies of indigenous peoples that allude to these
contemporary events are being fulfilled. The time of warnings, passive
resistance, and conformity is already past. All of us are now
confronted with an enormous challenge: SURVIVAL.
It is urgent that we take on the inescapable responsibility of forming
a broad coalition of indigenous nations and other similar groups and
solidarity organizations that will work together for the protection of
our Mother Earth, and for the peoples who have known how to live in
harmony with her. Unity is the key to survival. And peace is the final
goal.
By virtue of that inescapable responsibility, the Council of Mayan
Elders and Priests of Guatemala, based on mandates and sacred
prophecies, has called together this Re-Union, on the precise date
determined by Cholq'iij, the Mayan Calendar.
Attending to this call of our Mayan elders, and by their express
invitation, we have respectfully responded in the name of our peoples
and cultures. Under their guidance we have completed a ceremonial tour
of various ancient places sacred to the Mayan culture: Tikal, Saculew,
Xelaju, Panajachel, Mixco Viejo, Tecpan-San Andres (in Guatemala and el
Salvador), reaffirming, mediating, and dialoguing with our jWakas (the
source and principle of human life), with Mother Earth, and in the name
of all of our peoples of America.
We have achieved the goal of our Re-Union: to come to know one another,
to form ourselves into a coordinating organization, to support the call
of the Maya nation for unity of all peoples of the world, to spread our
message through national and international means of communication, to
achieve the recognition, respect, and support of public and private
people and organizations for this great council and to return to our
peoples with our hearts enriched by this fraternal gathering, with the
firm commitment to move forward with the goals and agreements that were
established.
Although all of the native peoples of the continent were not
represented, we who were able to be present during these days have done
so with them in mind, to assure the union of peoples
and sister nations in the face of the dangers that have stalked us for fives centuries.
We are certain that in future Re-Unions there will be a greater
representation of our native cultures, and each time there will be more
concrete results in favor of our rights and responsibilities.
We are encouraged by the spirit of peace, freedom, respect, sharing,
dialogue, and service towards all the beings, races, nations, beliefs,
and governments. We affirm our faith in the native cultures to which we
belong and in the future of humanity and of this planet.
United as the fingers of the hand, under the guidance of the Great spirit whom we venerate, Father-Mother of all that exists.
Declaration of Principles
In the constituent assembly that came together in Panajachel, Guatemala, November 21, we have agreed:
1. To found the Continental Council of elders and Priests of
America/Consejo Continental de Ancianos y Sacerdotes de America, as a
living expression of unity and defense of the cultural and human
patrimony of the native peoples of the continent.
2. To acknowledge as Venerable Elders man and women who are more than
52 years old, who have been recognized as such by express mandate of
their communities of origin, or who have worked on behalf of those
communities and of humanity, that they be accepted by this Council.
3. To participate in the peaceful and harmonious defense of human
rights of our peoples; in defense, development, and rescue of cultural
values (education, health, language religion, justice, etc.); and in
defense of the right to territorial autonomy and identity as native
peoples.
4. To offer our support to the authorities and organizations of our
peoples in their efforts toward the well-being of their communities and
nations.
5. To contribute to the spiritual, cultural, social, and human rebirth of our peoples and nations.
6. To promote the organization of meetings, forums, workshops, panels,
seminars, expositions, courses, and other cultural and social events
that benefit the development of our cultures and generate respect and
support for our peoples.
7. We consider ourselves to be a spiritual, cultural, non-sectarian
organization, with functions of consulting, advice, orientation,
coordination, and support in relation to life and development of our
peoples, and of the amicable coming together with the rest of the
peoples of the continent and of the entire world.
8. To function as and assembly of all the native nations that would not
substitute any international , national , regional, or community
organization already existing, or that might be formed, of our peoples,
nations, and cultures, but rather would support all constructive
actions on their behalf.
9. Our general goal is to initiate a permanent communication with the
Councils of Elders and Priests of our native peoples throughout the
continent, to work together for the common good, and to constantly
achieve a broader representation in this Continental Council. It is
also our goal to spiritually watch over our peoples and cultures, as
well as for humanity and the planet, and as such we are profoundly
concerned about the education of the coming generations according to
our cosmovision.
10. We reaffirm the concept of life based on the principle of duality
of Man- woman, the intimate nucleus of the family that is also the
basis for the social structures of our peoples. We find this aspect of
our Science And Philosophy. Based on the duality, our councils are made
up of members of both sexes, working at the same level and with the
same rights and obligations.
Continental Council of Elders of the Americas
Declaration #1 of the Council of Elders
With profound respect, we salute our native peoples and their political
and spiritual authorities, and announce that the Great council of Wise
Ones has been re-established. This council guided the life of our
peoples in ancient times according to the laws of heaven and earth,
contained in our ceremonial calendars. That Council slipped into
silence over five centuries ago due to inevitable circumstances of a
time of darkness and cruelty, a time that happily is now in its last
stages. The Council now is reborn with the name Continental Council of
Native Elders and Priests of America, in fulfillment of the prophecies
of our venerable wise ones and spiritual guides of these times,
prophecies that are confirmed by the human and natural occurrences that
convulse our lives throughout the entire world.
Those voices of our ancestors confirm their return; the return of our
happiness, freedom, well being, and right to life, the change from a
civilization that offends us and offends our Mother Earth towards a
world of wisdom where all the peoples of the planet may live together
in peace and well being. You may count on us, brothers and sisters, in
the great tasks that face us in rebuilding our lives and communities
according to the cosmic laws of the Great Spirit, Father Sun, Mother
Earth, according to the wisdom that our ancestors gave us, and the
aspirations of our future generations.
Please accept our homage for your struggle and sacrifices in defense of our dignity and survival as peoples.
We also salute with great affection the people of the republic of
Guatemala and their authorities, thanking them with all our hearts for
the generous hospitality and collaboration for the success of our
Re-Union. We also salute the people and the authorities of the villages
that were visited.
We congratulate the Guatemalan people for the process of peace that has
been undertaken, their to overcome obstacles, and for the beauty and
natural recourse with which the cosmos has blessed them, expressing our
desire for their well-being peace, and prosperity.
We congratulate the indigenous peoples of Guatemala for their active
participation in the peace process in their country, contributing more
than anyone else their quota of blood, pain, sacrifices and dignity,
that are an example for all. You are not alone, brothers and sisters.
throughout the entire continent, each day, the blood of native peoples
is spilled in defense of their rights by the enemies of freedom.
We send out a call for a continental defense of native peoples and
cultures, still discriminated against after five hundred years of
cultural and economic colonialism. Our cultures are those that give a
natural, original, and authentic stamp to this beautiful continent,
blessed with creativity throughout its history. And we demand respect
for the inalienable rights of the Mayan peoples to their own
territories and cosmovision.
We express our desire and will that the level of life of the peoples of
America be at the same level as the abundance of natural resources of
the continent. In the continent of the planet that is richest in
resources, climate, fertility, water, etc., it is only fair that the
peoples be the happiest, healthiest, and most cultured on Earth.
Our gratitude to the public and private organizations, to authorities
and private individuals who, especially in Guatemala, altruistically
worked to organize this Re-Union, involving many costs and efforts: we
had the presence of more than one hundred delegates of different native
nationalities of America, as well as many other public participants,
from Guatemala as well as from the Americas and Europe.
Our gratitude to the press and other means of communication, who
contributed to the publication of information on the activities
undertaken during the event in a respectful and truthful way.
Our gratitude to the Maya-Quiche’ priests and priestesses for having
supported us with their ritual ceremonies, that reveal the profundity,
purity , and power of their ancestral religion. We also express our
gratitude for the ceremonies and rituals of our brothers and sisters
from other lands who participated in this Re-Union.
We demand that religions and foreign sects, above all Christian ones,
respect our own spirituality, the faith of our peoples. Do not destroy
our cultural and spiritual values in the name of your beliefs. We are
not heathens, nor atheists, nor savages. We can’t see that the
materialistic, warlike, polluting, mercantile, and individualistic
systems are really civilization, despite their exporting their
religious dogmas to us.
Our demand to the governments of the countries of America is that our
Native Peoples be rightfully represented in public organizations,
executive as well as legislative and judicial. That the education of
our children be based on our culture and languages, that it not be
alienating, domesticating, and complicit with the dominant, imposed
culture, so that we may not disappear.
That the natural resources of our Native Peoples be at the service of
peace and rational use for maintaining cosmic balance. We also demand
the ratification of agreement 169 of the OIT/United Nations,
guaranteeing the rights of indigenous peoples of the entire world.
In this decade that the United Nations has dedicated to the Native
Peoples, we are making a request to the United Nations that we have
representation in its assemblies and organizations. We also request
that we be heard as the nations that we are, with all the
characteristics of any nation, although we are not recognized as such
by discriminatory legislation, based in colonialism and racism,
Finally, we convene the next two Re-Unions of Indigenous Elders and
Priests of America to be held September, 1996, in Colombia, and
September, 1997, in North America, to continue reaffirming our unity of
action and thought.
The Continental Council of Elders of America
Document #2
In the Town of Panajachel, Department of Solola, 9:30 AM November 21
1994, 4 Axpu, in the meeting room of the Hotel Lago. The Council of
Priests and Priestesses of America are the following:
1. Mateo Federico Castilo Silvestre Guatemala
2. Magdalena Hernandez Pastor Guatemala
3. Marta Chavez Guatemala
4. Nan Hernandez Perez Guatemala
5. Marta Gomez Hernandez Guatemala
6. Cesar Diaz Batres Guatemala
7. Gerardo Barrios Guatemala
8. Francisco Cajbon Guatemala
9. Francisco Xic Chay Guatemala
10. Santiago Quej Sop Guatemala
11. Sandra de Barrios Guatemala
12 Macario Zabla Can Guatemala
13. Candelaria Xitamul Yak Guatemala
14. Vicente Pastor Huinac Guatemala
15. Celestino Toribio Guatemala
16. Carlos Barrios Guatemala
17. Francisco J. Quiroga Colombia
18. Cloud Eagle Tiwa/USA
19 Patricio Dominguez Piro/Manso/Tiwa USA
20. Flordemayo Nicaragua/USA
21. Star Johnson-Moser USA
22. Peggy Duyka USA
23. Valentin Mejillones Bolivia
24. Concepcion Catunita Argentina (northern)
25. Vicente Yujra Peru
26. Esteban Yujra Bolivia
27. Eusebio Agustin Chavez Guatemala
28. Pedro Ixchop Soc Guatemala
29. Gloria Dominga Tecun Canil Guatemala
30. Miguel Angel Amaya El Salvador
31. Juana Vasquez Guatemala
The meeting went as follows:
First: The representatives of the Qeqchi community requested to make a prayer to A’jaw for the success of the meeting.
Second: Each representative introduced him/herself indicating how long
he/she has worked as a priest, priestess, or spiritual practioner, and
why he or she received his/her title.
Third: Each region made a proposal in the following manner: The north
proposed that communication be direct, respecting the elders, and
helping them in all ways. It was proposed that four organizations be
formed in the Americas, and that four people be named from each region
with their spirituality within their native cosmovision. That in
Guatemala the Mayan religion be official as is subscribed to in the
agreements on identity and rights of the Mayan people. Colombia
proposed that there be actions, and not just talk, as has happened in
other meetings.
Fourth: It was unanimously agreed by those present that people meet by
their regions, to elect five representatives, who would then be
introduced in the plenary session.
Fifth: Each region presented their five representatives. For Central
America: Gerardo Barrios, Pedro Ixchop, Cesar Diaz Batres, and Juana
Vasquez from Guatemala, and Miguel Angel Amaya from El Salvador. For
North America: Cloud Eagle, Flor de Mayo, Star Johnson, and Peggy
Duyka. For South America: Miski Wayra, from Argentina; Vicenti Sinchi,
from Peru; Francisco Quiroga, form Colombia; Valentin Mejillones, from
Bolivia; and representatives from Ecuador and Mexico are pending
Sixth: a coordinator was named for each region in the following manner:
Patricio Dominguez for North America, Juana Vasquez for Central
America, Valentin Mejillones for South America, and for Mexico, pending.
Seventh: The meeting was declared completed three hours later, same place and date.
Second Reunion of Elders and Priests of America
Colombian Amazon, June 1997
Preamble
Within the framework of the International Decade of Indigenous Peoples
proclaimed by the United Nations in its Resolution 48/163, which began
December 9,1994 and will end in 2004:
We, representatives of ethnic groups of the American continent, have
come together to deliberate on our relationships among countries and
their representatives. Only mutual understanding within our groups and
in society in general can bring about the peace and unity that are so
needed today. Unity within cultural diversity is the basis of living
together under the fundamental rights of all human beings.
Respect for the rights of the native peoples of America will be the
beginning of a new relationship, but above ail respect for the
conceptual form of the philosophy of life that the elders still
maintain and offer to youth. Contemporary society is suffering, and
this is the cause of the loss of morals that is creating so much
damage, especially to the youth of today
In the results of the work undertaken in this reunion are a series of
alternatives that will lead to a relationship that is more just and
acceptable to our Native peoples.
In this document we express our points of view about respect among
human beings; but we are not ignoring the fact that we are not the only
inhabitants of our Mother Earth, but rather all who live on her; above
all we must keep the respect and love that she deserves, because she is
our cradle.
Only a new relationship of humans with the natural world, that is to
say, with Mother Earth, can stop the constant deterioration that she is
suffering daily. That is why we are calling on modern society to take
into account our wise and natural recommendations for a reorientation
towards a new interrelationship-action.
Proceedings
Re-Union of Indigenous Elders and Priests of America
Colombian Amazon, June 1997
Meeting in the general assembly of Native Elders and Priests in the
sacred Temple called the Maloca, in the Andoke Aduche Community,
Amazonas Department, Colombia, presided over by the Guatemalan Elder
Cirilo Perez Oxlaj, Maya-Quiche', and Luis Guerrero, Witoto Elder from
Colombia, and as secretaries Domingo Di'az Porta, spiritual guide from
Venezuela, and Pedro Pablo Chuc Pech, Mayan Elder from Mexico, the
organizing meeting was undertaken with the participation of all those
present.
This meeting began at 9 AM, June 25,1997. Since the topics to be
discussed had been chosen the night before, the distribution into
working groups began in this meeting.
The form of participation in each working group was discussed, and it
was decided that it would be by voluntary participation; the working
groups were the following:
1. Territory and Environment
2. Spirituality
3. Human Rights
4. Education and Health
5. Organizational Structure
In each working group, a volunteer offered to serve as secretary for
the participants to develop and discuss the details and come to general
conclusions.
It was agreed to undertake this work in groups for 2 days, June 25th
and 26th and the readings of conclusions by the working groups would be
on the 27th.
According to the participation and collaboration of the members of each
group, the topics were developed and each came to their own
conclusions, some sooner than others. During the afternoon of the 26th,
the secretaries of the group on Spirituality presented the conclusions
of that group, and additions were incorporated to the conclusions with
the participation of the general assembly
The activities for the day concluded with this work, and the other conclusions were to be continued the following day.
Continuing on the 27th, the work began with the reading of the results
from the working group on Territory and Environment, then the results
of the group on Education and Health, followed by the group on Human
Rights. In each of these topics, observations were made point by point,
and these were added to the documents that were turned in to the
Editing Committee at the end of the reading.
When the president of the editing committee requested the conclusions
of the group on Organizational Structure, they informed the general
assembly that they had not finished their work, and requested some time
to present their conclusions the following day.
To conclude with the topics of the different working groups, the
reading began of the results of the group on Organizational Structure,
using the form of a pyramid where the different subgroups would be
placed, in the following way: The principal base of the Assembly is
made up of the Council of Elders, the Council of Spiritual Guides, and
the Council of Bridge Beings.
The Council of Elders and Spiritual Guides is from the second step and above.
The Council of Bridge Beings would be on the third step.
The Council of Spiritual Guides is on the fourth step.
The Council of Elders, which represents the Wisdom of our Native Peoples, is on the fifth step.
Other information was presented for the times of intercontinental gatherings, and the number of representatives by region.
As those present offered their opinions, many controversial ideas arose
on this topic, because there was not a way to discuss the
organizational structure in an orderly way. For that reason, it was
decided to name a commission of representatives, one for each country
at the event, who would discuss the practical means of developing
activities based on the prevailing laws in each nation.
The participants from each country elected one person from their
delegation, and in that way the commission was formed that later met to
deliberate on the topic of structure.
The next day, they presented their work, based on a written document that formed part of the report from this gathering.
An important agreement that was decided upon at the end of the meeting
was that the commission of representatives of each one of the countries
present would write up a document with suggestions of different aspects
that could make up the rules or statutes that could be used to govern
the functioning of our organization.
Following are the conclusions of the other working groups that were developed during June 25th, 26th, 27th, and 28th, 1997.
TERRITORY AND ENVIRONMENT
Conclusions and Proposals
1. Indigenous peoples' sociopolitical movements in each of the
countries have forced constitutional authorities to sign treaties that
attempt to solve territorial problems. Nevertheless, these have
remained only documents on paper; they have not been either respected
or fulfilled.
We demand that in those countries where these documents already exist,
they be made a reality, and where these suggestions have not been
heard, that the governments undertake the task of having meetings with
representatives of Native groups, and that the agreements that are made
and signed be based on the constitutions.
2. That Native groups be recognized as the legitimate owners of the
territories ancestrally occupied by them, and that these territories
not be given out or divided up by non-indigenous groups of campesinos
(peasants), who in the majority of the cases are people brought from
distant regions to places where they are settled by governments of each
country in their efforts to solve administrative problems.
3. The supposed over-cutting of jungles and forests by native
campesinos is not the cause o~ the deterioration of our Mother Earth
with all its physical components, but rather is due to large businesses
and industries, such as timber and mining concerns, who pollute water
sources. For that reason we demand that in each country drastic laws be
instituted against those who violate the conservation of forest
resources, and also of underground resources.
4. That the right of native peoples to maintain their Ceremonial
Centers (called archeological zones) under their control and
administration be respected and recognized especially the Ceremonial
Centers that currently have been converted into tourist attractions.
5. Millenary plants- medicinal as well as ritual- are being
exterminated by the invasion of people involved in modern laboratories
with other purposes and applications that do not respect the
traditional uses and applications by our wise people that have existed
since ancient times. We demand the immediate suspension of this
destructive use of the medicinal and ritual flora that is the basis of
our spirituality, and the foundation of our existence.
6. The elders and spiritual guides of each ethnic group are the
repositories of wisdom on respect and conservation of natural resources
that our Mother Earth possesses. We request that their knowledge be
heard and valued, in benefit to the Mother Earth, and the to the living
beings who make up her existence.
7. The pollution of lands, water, and air that is spoken of constantly
through the media are a product of the application and use of products
that come from Western culture. For this reason, we call on the entire
world to stop this deterioration of Mother Earth through protection,
respect, and care for our habitat, that we avoid the use of chemicals
and other pollutants that affect the air, water, and soil, that
threaten our life every day.
a. The participants in this second Reunion of Indigenous Elders and
Priests of America offer their total support and solidarity in the
struggle to free the U'Wade people of Colombia and to not permit the
exploitation of the petroleum resources in their territory.
SPIRITUALITY
1. The invasion by western religions must be stopped; religions that
try to impose their dogmatic concepts on indigenous peoples, and are
contemptuous of the native peoples' own religions. Religious
imperialism must stop; we do not want them to continue to colonize us.
We express our profound respect for all of humanity's religions, and at
the same time we demand the same respect for the customs and spiritual
traditions of our ancestors.
2. We shall continue to rescue, promote, and practice our ancestral
spirituality, as it is the foundation of our peoples and our reason for
existence, including our ways of healing which necessarily begin with
the spiritual and end with the material.
3. We demand that our first and last names in our native languages be
legally recognized, and that names foreign to our cultures not be
imposed.
4. We demand that our right to use our traditional sacred places be
respected by corresponding governmental organizations. And we do not
want our works of art, which are our sacred symbols, to continue being
removed from those places. Those places must be respected with all
their territorial components, such as: plants, animals, waters,
subsoil, and they should not be declared a cultural patrimony of the
world, but rather in all cases they should be declared part of our
peoples, who constructed them and who are the legitimate owners.
5. We demand that our right to use our sacred plants be respected. For
us, they are not hallucinogenic, or destructive, but rather they are
medicine, nutrition, and spiritual practice, to mention only a few:
tobacco, peyote, coca leaf, ayahuasca, etc. We would like to clarify
that our spirituality has nothing to do with destructive practices such
as witchcraft and other similar practices.
6. We are committed to transmitting our values and cultural patrimony
to our youth, inherited from generation to generation since ancient
times, because in this is our identity as a people.
All of the different spiritual and cultural practices should be
respected by the governments of our countries, including the use of
traditional clothing of each region.
HUMAN RIGHTS
1. Human rights for indigenous peoples are based in the constitutional
laws specific to each country of the Americas and of the world, and
also contemplated in the laws of the United Nations. Nevertheless, at
the approach of the twenty first century, this is not the reality. To
the contrary, many times they have been ignored, and other times there
have been flagrant, knowing violations of the most elemental human
rights. For these reasons we ask governments to avoid military and
paramilitary invasions into territories occupied by native groups, who
have inherited these lands from their millinery ancestors.
2. That all government projects and programs first be presented to
native groups, taking into account their cultural characteristics, such
as:
In health projects, that we receive economic support for the formation
of Botanical Centers with the aim of preserving medicinal plants, and
that they be directed by Traditional Doctors, as they are the ones who
have the sacred knowledge of their use. Their knowledge comes from
their experience on the long journey of the University of Life.
Also, the recognition of the right to practice their activities as
traditional doctors working for the benefit of their ethnic group, and
of society in general.
3. The elders, being elders, and their accumulated experience over the
long journey of their existence, living with the natural world, have
the rights and the obligation to put forth their knowledge and teach
the younger generations, fulfilling the mandates, consecrated in
natural laws.
4. That indigenous women known as midwives, dedicated to attending
pregnant women according to their cultural knowledge, be given the
respect, the recognition, and the support for their work, and not be
rejected by professional doctors, who in many cases do so.
5. That all the native peoples of the Americas have
bilingual educational programs (native and western languages) with
strict respect for the cultural elements that are the foundation of
their existence.
6. We demand that governmental authorities publish documents outlining
the rights and obligations of citizens, so that indigenous people may
defend themselves against the injustices they suffer daily in different
administrative, governmental, and social situations.
7. That the countries where indigenous people live develop an
identification document that allows them to move freely within their
ethnic nations, and that their travel not be impeded by borders created
after the conquest.
8. That the agreements and decisions of the Elders, Spiritual Guides,
and Bridge Beings be respected in each one of the countries on the
American Continent.
EDUCATION AND HEALTH
1. We ask that the constitutional governments of each country of the
Americas create laws that recognize as official the languages used by
indigenous peoples, that they may use them at any time and in any
circumstance, and following this step, develop activities for the
further development and use of these languages.
2. That the official educational system of each country incorporate a
special educational chapter directed toward indigenous groups, based on
the language they speak, and cultural aspects such as: religion,
customs, clothing, and environment, in consultation with the elders and
spiritual guides, those who are the carriers of the philosophy of
communal life.
3. That the constitutional governments of each country where bilingual
education is official fulfill the treaties and laws, which have been
made with indigenous peoples. If treaties do not exist, the governments
should implement treaties with leaders or representatives of ethnic
groups on the best forms of education for the children.
4. That bilingual and multicultural education at all educational levels
not diminish the language and culture of native groups of America, and
that the acquisition of western cultural elements complement the
education of individuals so they may be able to live together in peace,
harmony, and freedom among all living beings of our Mother Earth.
5. Offer full economic support to ethnic groups for the development of
free educational materials and construction of adequate facilities to
ensure a hospitable environment for academic activities.
6. Create institutions dedicated to the implementation of teaching
methods and techniques based on social, economic, and political
characteristics of ethnic groups.
7. That institutions of higher education in each country be centers for
the recognition, promotion, and dissemination of indigenous languages
and cultures, cultures that still maintain a philosophy of the
relationship between Nature-Humanity and Humanity-Nature.
8. Create universities for indigenous peoples where
native professionals can be educated according to the philosophical
principles of indigenous groups.
8. So that there may be a comprehensive and peaceful
cohabitation, we demand that in urban schools there be curricula that
promote a consciousness of respect for cultural pluralism that has
historically characterized our countries.
ORGANIZATIONAL STRUCTURE
June 27 of 1.997, 2: 00 P.M., the representatives of each one of the
nations present met in order to debate some pending points and they
deliberated the following:
Each one of the delegates of the region with the representatives of
their respective countries will meet in order to choose 15
representatives of each area:
ˇ 5 Elders
ˇ 5 Spiritual Guides
ˇ 5 Bridge Beings
According to proposals of the representative from Mexico, after a
debate and a vote, they remain belonging to the central region. Their
representative took the word and rectified the voting. The following
countries that comprise the regions:
SOUTHERN REGION
1. Colombia
2. Venezuela
3. Peru
4. Bolivia
5. Chile
6. Argentina
7. Brazil
8. Ecuador
9. Uruguay
10. Paraguay
11. Surinam
12. Guyana Dutchwoman
13. French Guyana
14. Guyana Briton
CENTRAL REGION
1. Panama
2. Guatemala
3. Mexico
4. San Salvador
5. Honduras
6. Nicaragua
7. Costa Rica
8. Belize
NORTHERN REGION
1. Canada
2. United States
The following are the contacts for their respective Countries:
COUNCIL OF ELDERS:
Cirilo Perez Oxlaj
COLOMBIA:
Luis Guerrero
VENEZUELA
Domingo Diaz Porta
ARGENTINA
Valentín Ramos
BOLIVIA
Lorenzo Inda
CHILE
Juan Huentemil Nahuelpi
PERU
Belarmino Mamani
PANAMA
Abilio Martinez
BRASIL
Joao Americo Peret
GUATEMALA
Gerardo Barrios
MEXICO
Pedro Pablo Chuc Pech
UNITED STATES
Patricio Dominguez
CANADA
Jimmy Montgrand
Upon meeting each region will choose 15 representatives and, from
these, two representatives will be chosen so that they can coordinate
with the organizing country of the following gathering.
The representatives of the countries send proposals for the elaboration
of the statutes, maximum 60 days before the third Gathering. One of the
components is to have a center of communication that is to say a
headquarters. Economic resources are needed in order to carry out the
next gathering.
It being 4: 00 P.M. of the day 27 of June of 1,997 the meeting was concluded, there being no further business.
Third Reunion of Elders and Priests of America
United States Sept. 28th 1999
The ‘Third Gathering of Indigenous Spiritual Elders of the Ancestral
Wisdom of the Americas” happened in New Mexico from Sept. 28th to Oct.
1 0th. This is the first time in recorded history that this large a
number of tribes from Central, South and North America have met in the
United States to fulfill the prophecy of the coming together of the
Eagle and the Condor. its purpose was to establish an agenda for the
revival of spiritual practices and the ancient routes of trade and
cultural wisdom which are the foundation of this continent.
From the tip of North America to the tip of South America indigenous
people have acknowledged their prophecy, tradition and spiritual
guidance as one sovereign people - If the standard definition of Native
American used by the Bureau of Indian Affairs of the US, was applied to
the whole continent more than 75% of the inhabitants of the Americas
would be recognized as Natives. We are the majority voice on the
continent of the Americas. These gatherings are the basis for the
communication, cooperation, unity and spiritual sharing of the
teachings of our ancestors. They represent the movement of
self-determination which wilt benefit our future generations. The
gatherings become affirmations of the “authentic Native history and
current reality”.
Indian country today is still home to hundreds of spiritual traditions
that have endured despite the long history of forced removals, sacred
site destruction, the jailing and murder of Native religious
practitioners, and pressures to assimilate by governments and
missionaries. Many sacred beliefs, knowledge, ceremonies, and rituals
live on as the heart of Native Americas cultural identity. The
“Gathering of Indigenous Spiritual Elders of the Ancestral Wisdom” is
being established as a continental meeting to form a permanent
confederacy which promotes and spread the “good news” about the. end of
a cycle which started 500 Years ago.
In 1490 the Maya High Council called a meeting and announced to the
people that by their observation of the sacred calendar, prophecies and
position of the stars that their Native way of life was in jeopardy.
They called this coming time The nine cycles of suffering. Each Cycle
is a period of 52 years. This terrible period would find the people
losing their culture, religion, sciences and languages Another basic
aspect that would get lost in this turbulent period was the trade
routes, communication and cross cultural cooperation that many nations
had established. Trade in sacred objects (such as gems, metals and
feathers )and agricultural products (such as corn, potatoes, cocoa )
has been acknowledged even by archaeologists for more than 2,000 years.
The exchange of spiritual and healing knowledge was also a part of this
“red trade route”.
In 1985 the Maya High Council had determined by the sacred calendar,
position of the stars and prophecy that the period of suffering was
over. The council, following the tenets of their prophecies which told
them it was their obligation as time keepers to announce the end of
suffering and to awaken the others to the dawn of the return of the
knowledge and a new golden age of Native people organized the first
gathering in Guatemala. They planned and fund raised for almost ten
years to bring the other spiritual leaders of the continent together to
announce this significant news and reestablish the communications and
cooperation between the nations of the eagle and the condor.
So in 1995 the call rang out to gather in Guatemala, Central America.
In November of 1995 representatives of about 100 nations convened at
the first “Gathering of Spiritual Elders of the Ancestral Wisdom of the
Americas]’ - At this time there was no peace treaty with the government
of Guatemala and Native leaders were being systematically murdered This
gathering focused many prayers and ceremonies on the coming peace and
the treaty followed two years later
The Elders that attended the first gathering determined that this news
and work was too important to leave at only an announcement. They
determined that no group must be ‘left behind. To accomplish this two
more gatherings were mandated one in South America and one in North
America.
The second gathering was held in 1997 in the Amazon Jungle, Columbia,
South America. More than three hundred nations attended and the elders
requested that a permanent confederation be formed after the third
gathering which was to be held in North America.
The third gathering which was just completed this October in New Mexico brought together more than 200 elders from 1 5 countries
and 120 tribes. The elders have instructed us that as we enter the
purification period we will be able to read the signs in the sky and
in all aspects of the changing mother earth. They say It is imperative
that we take responsibility for who we are as indigenous people,
members of clans, tribes, nations, and humanity as a whole. To usher in
the age of revival, first we must come together in prayer and heal the
deep wounds that we carry so that we can take positive action. That
takes the form of supporting and being involved in our own healing,
those of our fellow human, the healing of our mother earth, and of all
living beings upon it.
Traditional spiritual practices are inseparably bound to mother earth
and natural formations. Since time immemorial, Native spiritual
practitioners have gone into sacred high places, lakes, and isolated
sanctuaries to pray, fast, make vision quests or pilgrimages, receive
guidance, and train young people in the spiritual life of their
community - In these sacred places, Native people relate to ancestors,
humans, plants, animals and especially to spirits that most often
reveal themselves there.
Throughout the continent the Native spiritual tradition has been the
object of discrimination , torture , and extermination. This process
was recognized by the US Government in the Commission on Civil Rights
report in 1983:
“In large part, the Federal Government’s failure to protect Native
American religion stems from its long history of antagonism and refusal
to treat them as “significant” as western religions. Over the past
three centuries, white colonists and Federal agents have actively
suppressed the practice of 1 ,000 year old rituals and sacraments that
served a central and life -sustaining function for American Indians.
The attitudes of the young American government toward Native American
religions were influenced to some extent by the policy of previous
governments in their dealings with the Indian peoples.
Thousands of spiritual leaders and elders have dedicated their lives to
the purpose of reviving and preserving indigenous spiritual and
cultural traditions . More than 500 tribes and nations small and large
have already gathered in Guatemala, Colombia, and in Indian Country US,
to provide a process to convene a permanent continental council to
initiate this important work.
The continuation of Native culture depends on the process of control,
conservation and development of its natural resources. The attack on
indigenous communities is constant and significant. The elders are not
ignoring external pressure or the problems. The gathering comes at a
time when the Second wave of colonization sets its sights on
misappropriating what little remains after the first wave. Most of the
land and resources have been taken now the focus is on the intangibles
of indigenous cultures like .; knowledge of the environment,
preventative and curative healing practices, and particularly
traditional uses of indigenous plants ( medicines, dyes, complimentary
crops to name but a few). By coming together and discussing the
environmental issues facing all of us the elders hope to identity,
analyze and systematically evaluate different components of the formal
intellectual property systems and formulate a policy inclusive of the
indigenous worldview
As mandated by the three gatherings , the elders have established a framework to:
1. Preserve the ancient traditions, sacred Site, knowledge and prophecies by propagating from the few to the many.
2. Unite the spiritual strength of the indigenous peoples of the Americas.
3. Create a permanent Council of Indigenous Elders Of North, Central and South America.
4. Create a permanent democratic Continental Council of Indigenous Elders and Spiritual leaders.
5. Produce educational videotapes and other documentation.
6. Make proclamations to the people of the world via the United Nations.
This is a call to you to help those who are already on this sacred
road, for they need your help, your prayers, and your efforts to gather
the people to participate in the traditional ceremonies to unify and
search for the answers for world peace, harmony survival, and healing.
The great efforts of many nations and people are being focused on a 4th
gathering in Bolivia in the year 2000 At this gathering the permanent
democratic confederation will be instituted as a Pan-American
organization that will represent the spiritual and cultural interests
of indigenous people.
To you my brothers and Sisters if there ever was a time of great need,
you may consider that our actions today are for our future generations
survival. The spiritual fire is always open to you and there is a place
for you in the circle. Come and share your prayers arid your wisdom.
For in Unity there is strength and in strength there is action and in
action there is accomplishment, and in accomplishment there is victory.
Beyond the Third Gathering
The Third Gathering ,sponsored by CIEPA, which was just completed this
October in New Mexico brought together more than 200 elders from 15
countries and 120 tribes. The elders have instructed us that as we
enter the purification period we will be able to read the signs in the
sky and in all aspects of the changing mother earth. They say It is
imperative that we take responsibility for who we are as indigenous
people, members of clans, tribes, nations, and humanity as a whole.
To usher in the age of revival ,first we must come together in prayer
and heal the deep wounds that we carry so that we can take positive
action. That takes the form of Supporting and being involved in our own
healing, those of our fellow humans., the healing of our mother earth,
and of all living beings upon it. In keeping with these ideals CIEPA
has changed its name from Confederation of Indigenous Elders and
Priests of America to Confederation of Indigenous Elders and Peonies of
America.
The respect and cooperation that CIEPA cab show in working with all
groups of indigenous and non indigenous people of good will who want to
foster the ideas and principals of the organization can be a model of
unity and help preserve our cultUre and heal the wounds between nations
which will alter our treatment of the mother earth and each other for
the seventh generations.
Some of the foundation mandates that CIEPA will focus on in 2000:
• Preserve the ancient traditions, sacred sites, knowledge and prophecies by propagating from the few to the many
This will be done by continuing to monitor and help those trying to
preserve and obtain legal documentation for the protection of sacred
sites. During the Third Gathering, we focused on helping the Canyoncito
Band of the Navajo to rebuild and reconsecrate their sacred site at Big
Bead , New Mexico. This followed a long legal and political struggle
‘which lasted many years. Other groups which have asked our help are:
Badger-Two Medicine, Montana. Site bordering Blackfeet Reservation in
Lewis and Clark National Forest sacred to Blackfeet and other tribes
since per-historic times for Spiritual ceremonies. Threatened by
natural gas companies that want to drill the site for Oil and gas
Canyon Mine. Arizona. Site in Kaibab National Forest sacred to the
Havasupai people Threatened by uranium mining, permitted by the US
Forest Service.
Mount-Graham, Arizons San Carlos apache ancient sacred site in
Coronado National Forest managed by the US Forest Service. Endangered by
construction of seven-telescope observatory (“Columbus Project”) on
Mount Graflm by the Vatican. University of Arizona, Germany’s Max
Planck Institute for Radio astronomy, and Italy’s Astro-physical
Observatory.
We are also compiling a list of sacred Sites in the Americas that
Indigenous peoples want to preserve, After this is completed we will
publish it as a resource with contact information.
At the Third Gathering CIEPA was also asked to be the conduit for the
return of sacred objects which had been bought on the commercial market
place , This was done in a spiritual “Honoring Ceremony” where both
parties could ‘feel a sense of dignity and re visioning the future in a
more equitable way.. This process was so meaningful that is considering
taking a major role in this process throughout tile Americas with
governments, museums, private collectors and individuals. Our focus
will be on sacred objects.
• Create a permanent Council of Indigenous Elders of North, Central and South America
This is being supported by CIEPA through the efforts of fundraising for
regional meetings and continental communication to define the topics
and agenda for the Forth Gathering in Bolivia, which will establish the
formal structure of the Council. In particular we are contacting
groups’ in every region of the United States and Canada to join us in
the confederation effort.
We have planed an organizational meeting for North American Elders in
March or April to discuss their needs and proposed agenda for the
Fourth Gathering. Also representatives will be selected to attend and
present the agenda in Bolivia
• Create a permanent democratic Continental Council of Indigenous Elders and Spiritual leaders.
CIEPA is supporting this effort through international fundraising arid
awareness campaigns. We will also be offering technical support to the
Fourth Gathering where the Continental Council will be formed Following
the Formation CIEPA will continue in its efforts with fundraising,
communication, technical support and capacity building in terms of the
needs of the council to produce educational videotape and other
documentation.
During the First and Second Gathering some video footage was taken but
little was done to produce and educational vehicle. At the Gathering in
New Mexico more than twenty hours of video was taken and an effort to
produce an hour documentary is underway Fundraising for the editing and
dissemination is necessary. Several groups are being contacted to help.
Also, a book of personal observations and stories of participants in
the Third Gathering is being produced. Included will be photographs and
drawings. The youth contingent of CIEPA has been discussing producing
an animation style comic book for distribution in schools and cultural
centers focusing on why it is important for young people to continue
the traditions.
More information coming
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