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  • Ricardo Silva
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  • Horizontality Universal Energy of the Human Rights Ombudsman Charrua social activist
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On Tuesday 22 March 2011 2 22 /03 /Mar /2011 04:34
- Community: politics, philosophy, history - Published in: Indigenous Peoples

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In the ancient indigenous knowledge, the snail was life, and today some still you think about it, but get a sea snail and coloquenlo in the ear and hear the sea, including the sea will speak through the snail. In indigenous education, represents the following:

1. Infinity, a world, because life has been listening to the sea, because mother nature has provided us.
2. By the narrow, starts the knowledge, the origin (cosmogony), forms that has the body around the stages of growth from this knowledge, and in the thick part, where it opens the snail, arises the individual or collective knowledge, represented in the worldview of each village, and that will be reflected in the actions that this or these carried out, the latter being those who give identity to each indigenous ethnicity.

This type of vision is not unitary, it is collective, is shared; but that unfortunately have been losing these knowledge and indigenous ancestral wisdom that identify us and strengthened as a people and in these times where there are new ways of conceiving the culture and the same cultural values

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Indigenous Cosmovision, particular way of seeing the world, life, nature and everything that lives in her

The cosmovision of indigenous peoples is based on the holistic and harmonious relationship in all the elements of Mother Earth to which the human being he belongs to, but not the dominates

In this way the concept of the accumulation is often unrelated to the indigenous culture, and in fact the majority of the indigenous languages lack concepts such as 'development', 'wealth' or 'poverty'.

Therefore, many times in the dialog between indigenous and non-indigenous, the indigenous question the use of the term "poverty" as a qualifier of their situation vis-à-vis other sectors of society. Rather, they emphasize the "wealth" that constitute their territories, natural resources and cultural heritage

Indigenous peoples have a very particular conception of the nature: all the beings that inhabit it are part of the same society. That is to say: a very different view to the west, which considers the human being as superior to everything that exists in nature, and that this must be transformed to serve man

In the indigenous worldview considers human beings, natural resources, beings or spirits of nature as members and players of a same universe sociocultural

There is a relationship of reciprocity between the beings or spirits of nature and human beings

For the many indigenous animals and plants are more than resources that serve the man in order to satisfy their needs, are "people", are part of "beings" with those who have to live in harmony

As I said the letter from the Indian leader to the president of the United States: "The earth does not belong to man, the human being, the human being belongs to the earth"

This conception is reflected in many of the social and productive activities: the payment to the earth, pachamama, asking permission to the "mother of the mountain" to go to hunt, to the "mother of the river" to fish, the "spirit of the wind" to help you in the burning of the Chacra, among other

The success or failure in many of our activities depends on the degree and type of relationship that people establish with the apus and with mothers or nature spirits

Many of the diseases and the natural phenomena that affect the production and the health of persons, such as the hailstorm and the "cutipas" that people are suffering in the jungle, as well as the lack of ability to develop some activities, are associated with a bad relationship with the beings of nature

A marching north: The way we feel the indigenous worldview

IT vindicates the way of resistance marked in the struggle for their rights and the release by the ancestors, complaint to the systems of government that maintains a policy of exclusion, discrimination and impunity, supports the struggles to build alternatives to the neoliberal model that degrades the Pachamama and the human being, for the evil called "development", REITERATES the vision as an indigenous people and nations originating from the inseparable unity between Pachamama - Community - Identity, i.e. between the so-called "Nature - society - Culture"

The way in which indigenous peoples relate to nature has allowed the conservation of resources.

This is the contribution of the indigenous peoples to humanity, to the modern world, is more relevant now with environmental problems, climate change, and multinational and murderous suicide, with local governments errands of capitalism.

This must be spreading, teaching to all the people of the world, as well as the indigenous learn other things from western culture.

Ricardo Silva (Caio) for marching a North


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