A real-life cry in the desert; the plea of the Maikona Village after Rain destroys their livelihood

A real-life cry in the desert; the plea of the Maikona Village after Rain destroys their livelihood

May 13^th, 2017

Devastation after torrential rain - Photo courtesy of: Tumal Orto

 I met him during the Indigenous Terra Madre Conference, in Shillong, India in 2015. As an Indigenous Human Rights Advocate and Presenter my responsibility there was to educate on the United Nations 2030 Sustainable Development Agenda, give a briefing on the then upcoming Climate Change Conference of the Parties in Paris, France, and about the United Nations Declaration on the Rights of Indigenous Peoples.

Galdibe Tumal Orto,59, a pastoralist from the Maikona Village located in the heart of the Chalbi Desert in Marsabit County, in Northern Kenya, was one of the attendees. This gentleman with a personality, eyes and smile that brighten the entire room was an active participant in our audience. As we continued speaking during our stay in India, I learned about his community, his desire to help it prosper and the great significance of the livestock in a pastoralists’ life. To those who have not been exposed to this way of life, when hearing or reading about livestock, they pretty much imagine someone just gracing their animals in the beautiful green fields and perhaps even images of the Norwegian fairy tale of the “Three Billy Goats Gruff”. They do not connect it to a way of Sustenance for entire families, do not even fathom the fact that many at times have to walk long distances to grace their animals in a semi-arid terrain, or that it brings the opportunity to Education to the pastoralists’ children nor do they see it as the one factor that could either make or mar their lives forever. As said the World Bank Country Director for Kenya, Diarietou Gaye, back on July 30^th, 2016 in a statement about a pastoralists’ project from the World Bank: “…livestock…is the single most important asset and the key source of food and income for pastoralists.”

Supplying water for their livestock during severe drought times ~ Photo courtesy of: Tumal Orto

Just about a week ago, I received a note from Tumal. I was super happy to hear from him, but very saddened to see under which circumstances this Indigenous brother had contacted me. As I read him, I could picture his face with the signs of worry and concern, and through his message I was missing that shine and smile that had characterized him when we met. Very little have we heard or read on the Western Hemisphere about the drought and the struggles of the pastoralists, and now about the torrential rains that have impacted the lives of hundreds of families since the end of April and beginning of May and where thousands of livestock have perished washed away by the floods, schools and homes submerged under water, and with very little help to cover the magnitude of this crisis and ensure their survival.

Tumal comes from a family who for generations have been Indigenous Mobile Pastoralists dating back to 1780. As a Pastoralist, he supports a family of six, with three children in College and one in High School. As a father of three daughters, Tumal’s main priority is their Education. Most girls in these communities do not go beyond 8^th grade, and are exposed to Early Marriage and Female Genital Mutilation, which challenge the opportunities for a girl’s education, among other things. As a Father, with the proceeds from the sales of goats, sheep, and camels he has supported the family’s daily living and his children’s education. During the drought between 2016 and 2017, they did everything possible to keep their animals alive. Now these torrential rains have compromised their livelihood and as you can see, even his children’s education is at risk. Earlier this month, Tumal Orto, like many other pastoralists in the area, personally lost 225 Goats/sheep, 2 donkeys and 3 camels, and his total losses equate to approximately $30,000.00 USD. Other pastoralists have lost about 20,000 goats which equate to about $800,000.00 USD. Most of the animals that have survived are weak. About 100 households of Indigenous Mobile Pastoralists have been affected in this area. It is believed that in the next few years the Gabbra Indigenous Peoples are likely to become Climate Refugees.

Pastoralists gracing their livestock - Photo courtesy of: Tumal Orto

This community is not asking for much, but desperately needs assistance. It is their hope to reach out to the hearts of well-wishers, institutions, organizations, and the international community and mechanisms who could help fund a Restocking Program for these 100 households by supplying each household with 50 sheep/goats and 1 loading donkey, for a household total of $2,000.00 and a grand total of $200,000.00 for the village. While these numbers may not represent a significant amount of money for people in developed countries, in this case, it represents way more than goats and a donkey; it is sustenance, a way of life, education, it is a legacy, and literally, their own CULTURAL SURVIVAL!

For more information on how you can help, please contact: Tai Pelli - taipelli21@gmail.com Galdibe Tumal Orto – tumalorto@yahoo.com

Tai Pelli is a Taíno International Advocate on Indigenous, Environmental, Treaty and Human Rights.

Después de 500 años se caza la primera iguana con Baira Tradicional Taíno en Borikén

Por: Tai Pelli

Iguana (no nativa) es cazada con Baira Tradicional Taíno después de 500 años por Juan J. "Maorinex" Torres Albelo

Cotubanamá, Urayoán y Maorinex regresando de la caza

Hace aproximadamente 36 años, en el hermoso pueblo de Ciales, Borikén (Puerto Rico), Doña Juana Dionisia Galarza Vega, Taíno, le entregó a su bisnieto de 3 años de edad, su primer arco; uno que ella misma había hecho de higuillo oloroso para que su bisnieto jugara por el batey. El niño feliz usaba su arco, pero éstos no le duraban porque la madera del higuillo oloroso es una madera blanda y asi regresaba donde su bisabuela quien volvía a hacerle otro hasta que ése corriera la misma suerte del anterior.

Es así como comienza la historia del interés y pasión innata por la Baira Tradicional al Taíno Juan “Maorinex” Torres Albelo, de 39 años.

A los doce años de edad, le regalaron un arco no-tradicional y con el que practicó hasta que le quedó pequeño. Su meta era participar formalmente en el deporte de la Arquería, pero éste era un deporte costoso que le brindaba exclusividad a la élite.

Comienza a buscar artesanos de madera para crear sus propios arcos y es durante una Víspera de una Jornada Taíno en Jayuya, en que la Abuela Taíno Naniki Reyes Ocasio, conociendo su pasión por la arquería le sugiere: “¿Por qué no te dedicas a enseñar la Baira Tradicional Taíno?” De allí en adelante fue un proceso de “Prueba y Error”, experimentando con los distintos tipos de maderas nativas de Borikén. Algunos al escuchar de su Proyecto lo apoyaron y otros se mofaron. Aún así ya estaba enfocado y determinado.

Durante una conferencia en el Centro de Estudios Avanzados del Caribe en Borikén sobre la Sobrevivencia Indígena, uno de los Rectores le sugiere que se haga de una Maestría en Arqueología. Teniendo la oportunidad de conocer y estar bajo la tutela de varios arqueologos profesionales reconocidos por sus valiosas aportaciones al campo de la arqueologia caribeña, empieza a indagar más sobre el Arco Taíno (Baira), aprende a identificar sus elementos, tipos de madera, recinas, etc. Tiene la oportunidad de conocer al Abuelo y artesano Taíno de Bieke (Vieques), Daniel Silva Pagán quien llevaba ya mucho tiempo elaborando la Baira.

El pasado enero de 2017, pudo haber sido un día cualquiera para cuatro compañeros y hermanos Taíno en Borikén. El plan era ir a Camuy a cazar iguanas para el consumo. Cotubanamá Casul y Maorinex Torres, decidieron llevar su Baira Tradicional y Urayoán Mercado y Biajani Román llevaron sus rifles de aire. “¡Me propongo coger una hoy!”-les dijo Maorinex a sus tres compañeros. Las iguanas son muy difíciles de cazar con una Baira, especialmente si están cerca de un río, por la facilidad que tienen de nadar y zambullirse por un termino de 15 minutos como mecanismo de defensa. Ellos estaban cerca de un río. El día iba acelerando. Ya Maorinex había fallado 9 tiros. Cotubanamá se dio cuenta que había una iguana en un árbol bastante cercano al río y se la señaló a Maorinex. Tan solo le quedaba una de las flechas de emplumado espiralado (contienen 6 plumas), las demás eran de las flechas caras de punta de metal. Lo pensó por un instante y recordó lo que se había propuesto al comenzar la caza. Agarró su última flecha de emplumado, se dispuso a colocarla en la Baira y soltó su tiro. Los cuatro hombres Taíno vieron como penetró la flecha por debajo de la boca y salió por la cabeza y la iguana cayó al suelo desde el árbol. Fue en ese momento en que celebraban el tiro que se dieron cuenta que era la primera iguana que se cazaba en Borikén con una Baira después de cinco siglos. En el 1513, el Rey de lo que conocemos hoy día como España, había dictaminado que no se permitiera manifestar ninguno de los aspectos de la cultura indígena. A muchos ancestros artesanos les fueron cortadas sus manos y/ó sus pies.

Maorinex, Cotubanamá y Biajani preparando las iguanas para el consumo (de izq. a derecha)

Juan J. “Maorinex” Torres, no ha limitado este conocimiento ni el practicar su arte para sí mismo, sino que ha estado educando y ofreciendo talleres a otros ya por muchísimos años. El arte de la Baira Tradicional Taíno, es un arte que abarca desde el escoger la madera nativa y preparar su propio arco funcional (que no tienen nada que envidiarles a los que se puedan conseguir en una tienda) y a aprender a tirar de ella segura y responsablemente. Los estudiantes vuelcan toda su creatividad y en ellos despierta su propia memoria celular Taíno. Después de todo, a los Taíno se les consideraba los mejores Arqueros del Caribe.

“Los pueblos indígenas tienen derecho a mantener, controlar, proteger y desarrollar su patrimonio cultural, sus conocimientos tradicionales, sus expresiones culturales tradicionales y las manifestaciones de sus ciencias, tecnologías y culturas, comprendidos los recursos humanos y genéticos, las semillas, las medicinas, el conocimiento de las propiedades de la flora y la fauna, las tradiciones orales, las literaturas, los diseños, los deportes y juegos tradicionales, y las artes visuales e interpretativas. También tienen derecho a mantener, controlar, proteger y desarrollar su propiedad intelectual de dicho patrimonio cultural, sus conocimientos tradicionales y sus expresiones culturales tradicionales.”

~Declaración de las Naciones Unidas sobre los Derechos de los Pueblos Indígenas

Artículo 31, párr. 1

En honor a la memoria de la Abuela Taíno Juana Dionisia Galarza Vega quien está en el Plano de Coabey

No se trata de tiempos de Hitler; ésto ocurrió en Puerto Rico / Borikén

11 de marzo de 2016

Osario en San Juan, Puerto Rico. Imágenes se hayan en www.archivofotograficodepuertorico.com

Osario en Ponce, Puerto Rico. Imágenes se hayan en www.archivosfotograficosdepuertorico.com

Llevo varias décadas haciendo estudios auto-didácticos sobre nuestra cultura. Comúnmente, buscando una cosa, me encuentro con otra que requiere más investigación y que abre una puerta nueva y salen a la luz, datos históricos de esos que se mantienen calladitos para que no se “revuelque” el hormiguero y de esa manera, mantener a una mayoría con una venda en los ojos y un yugo mental que prevalece en el Caribe y nuestra gente, (algunos en la diaspora) ya por más de cinco siglos de doble opresión. Mentalidad de opresión que ha quedado engranada efectivamente y que le arrebata discretamente de una identidad como pueblo. No me refiero al hecho de elevar una bandera, sino a lo que verdaderamente infiere ser Borikua/Puertorriqueño.

Hace una semana revisaba un Archivo Histórico de la isla, uno que muy diligentemente, se encuentra en www.archivofotograficodepuertorico.com. No ha habido uno de nosotros que conozcamos la historia del Holocausto, y lo que vivió el Pueblo Judío y no nos hayamos horrorizado cuando hemos leído o visto imágenes de lo que vivió ese pueblo y con la grave falta de humanidad con que fue tratado. Llegamos a sentir un repudio inmenso por aquellos quienes lo perpetraron y nos llega el pensamiento: “¿Cómo puede ser posible que un ser humano se haya atrevido a hacer algo como ésto?” De manera, que mientras dedicaba varias horas al estudio de este archivo histórico de Puerto Rico, en fotos, la primera impresión al ver la primera de las fotos que incluyo con este artículo, fue: “Ups, tienen que haber metido esta foto del holocausto junto con las nuestras, por error.” Sin embargo cuando procedí a leer la información que acompañaba la foto, lo que sentí fue una mezcla de angustia, de ira y de horror. Los huesos y calaveras que tenía frente a mi, eran nada más y nada menos que de nuestra propia gente. Procedí a indagar un poco más sobre esta práctica, ya que tenía que haber algo que me explicara por qué estaban todos alli tirados en ese “revolú”, porque no cabía duda de que habían sido literalmente tirados.

El cuento data a la opresión Española; cuando morían esclavos ó “indigentes”, les sepultaban en una tumba común. (Sí, sí, no se me adelante, esto no es una simple tumba común, a eso voy.) Años después, recogían los huesos y los tiraban en un OSARIO, que es lo que usted está viendo en las imágenes. A los pobres, que obviamente no iban a tener para fosas, les arrendaban el lote, para que fueran enterrados, y luego de 5 años, les sacaban los huesos para disponer de la tumba, y tiraban los huesos de los pobres en el osario, junto a los ya anteriormente mencionados. De manera que si eras esclavo, “indigente” o pobre, tus restos corrían la misma suerte.

Cuando miramos y conocemos la estrecha relación de la iglesia con aquellos que regían la isla, podemos entender muchísimas cosas. La iglesia, lamentablemente para algunos de los que desconocen y los otros que quieren tapar el cielo con la mano, es igualmente responsable de las atrocidades que se cometieron en nuestra isla con los negros, con los “indigentes”, con los “pardos” (que simplemente fue una manera de “eliminar al indio” de los documentos oficiales), y de la clase trabajadora y explotada. Cuando hablamos de la cristianización en “El Nuevo Mundo”, no se crea usted ni por un segundo, que estaban utilizando lo que usted conoce de la Biblia ni de la vida de Jesús. De lo que se hablaba era limitado  al cuento de la “salvación de las almas”, porque la iglesia estaba en compinche con los opresores, de manera que no fueran a escuchar mensajes que les ubicaran en una posición de iguales “ante los ojos de Dios” y se les fueran a rebelar. Prontamente expandiré sobre estas practices en otro artículo, ya que mientras más las leo, más entiendo el “que sea lo que Dios quiera” y el “pues, hay que resignarse, porque Dios lo quiso asi”. Mensajes que todos hemos escuchado de los labios de alguien en nuestras islas o dentro de nuestras propias familias, sin saber de dónde parte ésto y por qué lo hacían.

Volviendo al hallazgo de estas imágenes, les puedo decir que algo dentro de mi, tal vez esa memoria celular, me estremeció; no soy llorona, pero me dieron ganas hasta de llorar, sentí ira ante esa cruel y despiadada marginación, de ver la crueldad que hubo y que bien tapadita se tiene de la verdadera historia de nuestra isla. Recordé mi abuelo, y sus discursos largos sobre las injusticias que vivió el jíbaro. Sepa usted que cuando utilizamos el término “jíbaro”, no estamos hablando de la definición que ha sido moldeada como plasticina por parte de los opresores. El “jíbaro” no infiere solamente aquél que vive en la montaña, eso es un disparate inventado. Nosotros somos costeños y siempre se refirieron a sí mismos como Jíbaros.

Leyendo más encontré que ni los europeos, ni sus descendientes que vivían como europeos en la isla, ni aquellos que tenían dinero estaban incluídos en esta inhumana práctica. A ellos les tocaba, desde ser enterrados en las mismas Iglesias (hasta que la peste a descomposición fue tal que recibieron órdenes de hacer cementerios), pero aún despues de ello, las áreas principales del cementerio le correspondían a los miembros de familias más pudientes y adineradas. A los pobres los enterraban en la parte de las afueras del cementerio. Esto es una cruel realidad que me tocó de cerca, porque mi “playground”, aparte de las sabanas, era un cementerio que había frente a los terrenos de mi abuelo. Siempre veía la diferencia entre unos y otros. Los de tres pesos más, botaban flores buenas, y yo asi mismo las recogía y le arreglaba y adornaba las tumbas a los más pobres en las partes traseras del cementerio.

Entender que hasta despues de la muerte había una desconsideración e inhumanidad para los esclavos, los indigentes y los “pardos”/indios, es indignante. Ver como la imposición y crueldad de las clases sociales y la alianza con las iglesias se imponía hasta despues de la muerte; ¿de qué “descansar en paz” estamos hablando si aún despues de muertos se continuaba agrediendo? Lo peor de todo, es que cuando llegó Gringo Nation con su invasión y se encontraron con esta práctica, tambien se horrorizaron y ordenaron suspenderla (no se crea que son tan “santos”, pero esos son otros veinte pesos), sin embargo, años despues de esa orden, la práctica seguía tomando lugar.

Las imágenes de estos osarios, son una de San Juan y otra de Ponce. ¿Cuántos más no habrá por la isla?

Ya es tiempo de ir despertando de esta estrategia para destrozar la identidad de nuestra gente. Ya está bueno de la hipocresía del cuco o de que te va a llevar el diablo. El verdadero “Diablo” es la injusticia social y la falta de humanidad, lo demás, o es mentira o cuenta como embeleco!

Despierta Borikua! Defiende lo TUYO!

Tai Pelli 

En honor y respeto

al espíritu y luz de todos aquellos que se encuentran en estos osarios, y en lugares que hoy día puede que tengan una edificación encima.

Your DNA is in your soul ~~ Guest Author : Bibi Inarúnikía Pastrano

Do not give too much thought to the colors of your ancestry...for in the long run it will be the colors of your soul that will reveal to you who you are. The eyes of your spirit will show you the right path to follow.

In educating others about our people we must keep in mind the holocaust of our people and the undesirable mixtures of blood we as Tainos have had to contend with... these mixtures have caused our DNA to be altered and it is an important fact to consider if DNA is that important….because today, DNA has become a powerful thing and it is used as the blueprint from which all living things come from by society.

For us these blueprints, as we see them, carry the memory of our ancestors and from that memory, part of who we are is also forged.

That being the case, if our DNA is altered…do we change and how? Is that change just in our physical characteristics or do we also change in the way our minds work?

Is it important for us as Taino people to somewhere along the line make a DNA connection? If it is,

We also must consider the mix….for in that mix is memory which can lead to inner conflict

as we hassle with honoring this and that in ourselves, trying to know who we really are.

To create even more confusion dominant society has also seen fit to place us in racial categories of their own making. We are also burdened with society’s definitions about us that have stripped us of our real identity. We have been labeled Indian, Hispanics, redskins, black, white etc.

Yet we are neither of these things...We are Taino, a people whose ancestors lived a way of life alien to western thought for centuries....A people who were brutality subjected to a forced conversion of our mindset and ways. This, if I may briefly insert here, was also done to many of our indigenous relatives around the world.

What to do? .How do we embrace our cultural heritage in a way we can live with all the changes our ancestor’s needless to say had to endure and we today must try to understand. How do we move about in this sea of confusion created not by us but by dominant society?
How do we accept that which is written in our DNA that perhaps can conflict with how we think and others see us?

The answer mi gente is to turn to your soul….to embrace that part of you that in truth, cannot be defiled….your soul knows the way home and

that is where in the long run the battle over who you are comes to a head.

In your soul is the wisdom of the ancestors and via that wisdom we can stand strong as a people.

So for those of you unsure of your Taino ancestry as well as those who are sure of it, you must bring to the circle your soul...not your intellect, as that is of no use to the spirit...you see, we are a spiritual people and as such, if your soul does not dance to the beat of the mayowakan...then perhaps you are not Taino. This fact is much stronger than any DNA.

Even when there are still many things to be learned about our cultural heritage, unless you immerse your soul from the onset to accept the ways of the ancestors, then Taino you are not. There are no half measures and no DNA can fix that.

 So engage your spirits, go to Taino ceremonies, respect the way in which we talk to the creator, know and understand that a feathered headdress alone cannot make you a Taino. Know that you may read many books about Taino, but you will not find the Taino you are in the book.

Let your spirit sing the songs of earth mother, dance with other Tainos in your community, be kind to each other and to yourself, reconnect to the teachings of your family elder’s .Feel the spirit of mother earth beneath your feet. Live in the freedom of you are, with love and respect for all life…

and be at peace with it, speak to the spirits of the ancestors from your heart and turn to the winds of the four directions with your soul, and you will find your way home!….Ansihi Bibi Inaru J

~~ 

I want to say Bo'matún to Bibi Ina, as we call her, for this excellent contribution and message. Seneko Kakona!

Tai Pelli 

Looking through “Ventana Taína”; an oil on canvas masterpiece

September 12^th, 2015

Six months ago, Borikua artists, María Ramos and José Sánchez, decided to work together on a huge oil on canvas. Their idea was to collaborate on a piece that would honorably depict Taíno Culture.

Five and a half months later, I happened to see a picture they posted on social media that showed them both working on the painting. I was extremely happy to see these two wonderful artists working together. I knew that whatever they  were working on, would become a masterpiece.

A couple of weeks ago, I had the honor to go preview the painting and witness their signing it. Nothing prepared me for the impression this painting would have on me as I walked into the studio. “Ventana Taína” is precisely that, a window that teleports you to the times of our Taíno ancestors prior to colonization.

The painting is 60 X 84, and it makes you feel as though you are part of that scenario. Initially inspired by certain characteristics of Cueva Ventana in Borikén (Puerto Rico), -which always leaves one in awe-, “Ventana Taína” makes you feel as though you are inside the cave looking out. The image of the child hiding behind his father makes you feel as though it is you this young family has in front of them, as they stand at the entrance of the cave.

There are so many elements of our culture in this masterpiece that you can stand there for a long period of time immersed in the details. Food, spirituality, fauna, flora, art, skill, creativity, all is there, depicted in this magnificent painting.

I often speak about how us (Taíno) as a Peoples, carry many things within our cellular memory. Knowing that María Ramos and José Sánchez did not set out to paint from a draft, but rather brush right onto the canvas, I cannot help it but be convinced, that although they were the vessels that held the brushes and mixed the paint, the story being told was coming right from their own cellular memories.

As a Taíno, I feel honored to finally see something of this magnitude that reaffirms the beauty of our culture, and the inferred resilience of our peoples. Others will have the opportunity to learn about our Taíno Peoples, for we are no longer invisible. All of this made possible, as we choose to step forward to enter that cave and take a look through “Ventana Taína”.

Tai Pelli

Artists María Ramos and José Sánchez with Tai Pelli (center) the day of the signing of "Ventana Taína" - Photo by: Villy Falcón

“Ventana Taína” is currently being exhibited at the Orange County Regional History Center at 65 E. Central Blvd., Orlando Florida

Bohío Atabei women attend Summer Solstice Ceremony in Pittsburgh

Bohío Atabei women attend Summer Solstice Ceremony in Pittsburgh

June 29th, 2015

Bohío Atabei Mujeres de la Yuca present a gift to Behike Sague at the Taíno Summer Solstice in Pittsburgh. Photo: Courtesy of Bernadette Myd

Women of Bohío Atabei cheer as Bibi Inarunikia Pastrano presents a goft to Behike Sague
Photo: Courtesy of Bernadette Myd

On Saturday, June 20^th, 2015, women from the Bohío Atabei Mujeres de la Yuca, joined Behike Miguel “Sobaoko Koromo” Sague, as well as members and friends of the Caney Indigenous Spiritual Circle in Pittsburgh, to celebrate the Taíno Summer Solstice Ceremony.

The weather in Pittsburgh had been somewhat challenging for the past few days, yet it did not interfere with the desire of many brothers and sisters to participate in this beautiful and important ceremony. We had the pleasure of finally meeting in person our brothers Chris Hanson, as well as Kasike Guatú Iri from Yukayeke Manicato.

As we waited, Andy Collazo, from Iukaieke Guainía played the mayohuakán, as the women from the Bohio sang and danced. One could not help but join in songs, smiles and the good energy that was being shared by all.

We moved locations, and ended up going to a beautiful park where all shades of green adorned the surroundings. The aroma of the recently showered ground, and the coolness one feels after the rain, became part of the ceremony itself.

The sisters from the Caney, Tenanche, Carmen, Davinia, as well as our other brothers and sisters were all welcoming and embraced us as their guests making us all feel at home and with family.

Having attended other ceremonies by the Caney, I have to say that this one was one of the most beautiful ones yet.  We had a very good and balanced group of men and women. While the men went to have the chord ceremony, the women gathered and shared teachings. This was very empowering to all.

As the men finally returned to circle, they were singing a Taíno song as they were approaching. Without say, we turned to look at our brothers and joined in the song. To me, this was “magical” as I noticed that as the men were getting closer, their voices and that of the women’s became one. It was a spiritual fusion, one of those things to which one can only say: “You had to be there!”

We concluded the ceremony with a poem, songs and dance. The women from Bohío Atabei presented Behike Sague with a beautiful blanket as a token of gratitude.

As the evening progressed, and we shared food and conversation, I observed from a distance, knowing that we all were where we needed to be at that precise moment. It was about connecting with our ancestors, our spiritual family, and honoring all that we are and shall continue to be through our future generations.

Tai Pelli

Indigenous Peoples in Nepal deserve rescue efforts as well!

Who is looking for the survivors of Indigenous Peoples Villages in Nepal?

April 29^th, 2015

By: Tai Pelli

Pratap Singh Nachhiring

Pratap Singh Nachhiring and a sister from the Rai Peoples

I found out about the Earthquake in Nepal, the morning I was to check-out of my hotel, after attending the first week of the United Nations Permanent Forum on Indigenous Issues in New York. As most of the Indigenous delegates know, the cost of staying in NYC is high and most of us get to participate for only one week. (The previous week, I mentored other Indigenous Delegates through Tribal Link’s Project Access.)

Still, I found it peculiar that as I read news reports and watched videos on the situation, there was a lack of mention of Indigenous communities affected by the earthquake. Granted, I know there were landslides making reaching those places almost impossible, but we now there are helicopters, and although there was a shortage of those as well, one would think, in all fairness, that as citizens of Nepal, they too, receive the same assistance and consideration than those in the city and those foreigners who were rescued in other parts by helicopters. That has not happened for Indigenous Peoples. It wasn’t until yesterday that I first read about a concern by an Asian Organization that wrote an article about the impact on Indigenous Villages.

Since Saturday, I have been looking for my dear friend, colleague and Indigenous brother, Indigenous and Human Rights Advocate, Pratap Singh Nachhiring, and founder of the Kirat Rodu Nachhiring Sakham, Nepal, as well as his Nachhiring Peoples and the Rai Peoples, who reside up in the hills. I have found no mention on these communities at all.

Understanding that the airport in Nepal is now congested from all the planes that are bringing aid, would it be fair to say, that perhaps some of these efforts could be spread and not just centered for the Kathmandu city area? ALL LIVES MATTER!!! There are other smaller airports that could receive some planes and helicopters. I am of the opinion, that if there is a chance for survivors in these communities, an effort should be made to try to give them a chance at life as well. The impact of this earthquake and the aftershocks is overwhelming, yet, we cannot forget about the Indigenous citizens of Nepal, even if they have made a few reports on Human Rights Violations and have stood up defending their inherent rights as a Peoples! One wouldn’t want to think that this grave situation has become “convenient to eliminate the Indigenous problem”, as some in many parts of the world have decided to nick those of us who defend our inherent rights! ;-)

Tai Pelli