Wednesday, February 14, 2018

Nahuacalli Educators Alliance: DACA and the Doctrine of Discovery




From the 
Doctrine of Discovery 
to
DACA




This PowerPoint presentation was originally presented by the Nahuacalli Educators Alliance at the Annual Phoenix Union High School District MEChA conference on October 27, 2017 in the Territories of the O'otham Nations, [Phoenix, Arizona].

It is a collective work in progress by members of the Calpolli Nahuacalco who are dedicated to the "Spirit of Truth" and realization of the purpose of the Nahuacalli, Embassy of Indigenous Peoples:



Mission Statement

To create and sustain a
Cultural Embassy of Indigenous Peoples 
 That will support local-global and holistic indigenous community development initiatives in education, culture, and economic development in accord with the principles of Community Ecology and Self Determination.



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Since formation in 1994, TONATIERRA has implemented a cultural competency program that has been described a "paradigm shift" in terms of educational services and methodologies.  Known as the Xinachtli, "seed", the program is a holistic approach to the Indigenous Peoples need for cognitive development beyond the conceptual constraints of colonization.  For the Indigenous Mexican communities and families who are the base constituency of TONATIERRA, this program has led to the formation of the Nahuacalli Educators Alliance, a professional association of educators working with TONATIERRA to deliver a suite of educational services built around indigenous language revitalization strategies.  In 2015, the Nahuacalli became and affiliate of the Continental Network of Indigenous, Intercultural, and Community Universities of Abya Yala (RUIICAY).






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It is with growing concern with which we hear of developments in Mexico that give testimony to the degradation of the Territorial Rights and Human Rights of Indigenous Peoples of the country.  We are aware that ever since the adoption of the principle of “Original Property of the Nation” in the Mexican Constitution of 1917 that the “nefarious” principles of the Doctrine of Discovery and the Papal Bulls of Pope Alexander VI “Inter Caetera” have served to legitimize the usurpation of the territorial rights of the Indigenous Peoples of Mexico under the cultural, political, economic, and legal superstructures of the Spanish invaders who brutally attempted to dominate and colonize Mexico directly for 300 years, until independence in 1821.





This preliminary study establishes that the Doctrine of Discovery has been institutionalized in law and policy, on national and international levels, and lies at the root of the violations of indigenous peoples’ human rights, both individual and collective. This has resulted in State claims to and the mass appropriation of the lands, territories and resources of indigenous peoples. Both the Doctrine of Discovery and a holistic structure that we term the Framework of Dominance have resulted in centuries of virtually unlimited resource extraction from the traditional territories of indigenous peoples. This, in turn, has resulted in the dispossession and impoverishment of indigenous peoples, and the host of problems that they face today on a daily basis.
 

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The Xicano Paradigm

***
September 16, 2017
Nahuacalli Educators Alliance
 
DACA Position Statement

Self Determination is an inherent human right. It is not a delegated status to be distributed according to the Machiavellian raison d’état of the state, much less to be assigned or denied upon the whims of this or that political party in power in the capitols of the settler state systems of America whose very presence on our continent of Abya Yala is based upon the globally denounced, repudiated, and racist Doctrine of Discovery of October 12, 1492, embedded in the jurisprudence of the US legal system by the SCOTUS decision Johnson v. M'Intosh (1823), extended continentally by the Monroe Doctrine (1823) and instituted by the Treaty of Guadalupe Hidalgo (US-Mexico 1848) in violation of the Right of Free, Prior and Informed Consent of Indigenous Peoples, as is once again being now "modernized" in the era of the global Empire of Petropolis by the renegotiation of the North American Free Trade Agreement (1994-2018).


*****
 September 16, 2017
Los Comités de Defensa del Barrio





SoundCloud : Coyote Radio
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March 12, 2012
In Imiuh Tenamaztle


We demand that the Preliminary Study on the Doctrine of Discovery, submitted to the UN Permanent Forum on Indigenous Issues be integrated into the Social Studies Curriculum standards immediately for implementation across the spectrum of services delivered by the Arizona Department of Education at all levels across the state with no exceptions.


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Saturday, October 21, 2017

The Phoenix


The Phoenix

" In Nochantzin, In Mochantzin "



 
There is a fire that burns eternally within the being of humanity at the global level, the light of which does not cast shadow but reveals the integrity of all.  We, the Indigenous Peoples who are the caretakers of this hearth of community, hold the fireplace of this world of mysterious beauty and power to be our home planet, our mother, the Earth.  In this sense, from this perspective we are all originally and eventually, Indigenous Peoples.  The question is, what value do we assign to this ecological principle of human and cultural identity, the origination of all our societies without exception, and why is this even important.


As community members of the Valley of the Sun, we have a unique opportunity to dialogue regarding this question.  Our presence and participation in the demographic and ecological transformation which is evident across the territory bestows a responsibility to act strategically in furtherance of the community development goals which unite us here today.


What are the elements of our community development initiatives? What is the historical and geographic context?  What are the ecological and territorial imperatives if we are to view community urban development as integral to community sustainability over generations?


There is a meter in the community development process that is paced and best served when the body of the organization has achieved the internal maturity necessary to grow and sustain the next phase. This strength is only captured as an asset when challenges are honestly met and effectively addressed.  An issue of relevance usually ignored is that the nonprofit model of community development corporation depends on the for-profit corporate model for its point of reference in terms of identity.


With the form comes a process that must be dealt with, but where is the allegiance?  This is a broad question, and it is meant to be so.  Today we speak of the global economy at the drop of a dollar without ever considering or mentioning the psychology of globalizing communities. And not just as jornaleros (day laborers), migrant workers, economic refugees or transnational corporates and government politicos.


Somewhere there is a myth or a fairy tale or a horror story (take your pick) told about the NEW WORLD, and what happened to people when they crossed over into the territory. 
Of course, it always was a global economy.  It has always been one land, one water, one air, and all of the fullness and richness of life are integral to the reciprocal processes which include ourselves - the human beings - as part of the family of the web of life.


And to BE HUMAN? Do we have the courage to enter the fire of the hearth of humanity, to reemerge with the social skills and necessary organizational strategy to renew societies of sustainability and mutual respect?

The bottom line exists, but it is not a line. It is a discovery of reality, a recognition of the economic principles which are sustained by the currency of caring. It is the foundation of individual understanding and cultural infrastructure that reminds us where it all began, so that we may be guided in our pursuit of true community wealth and prosperity, and not remain lost and wandering for another five hundred years.



TONATIERRA


tonal@tonatierra.org

Thursday, April 6, 2017

Changing Woman




At one

Time

She found herself among the

Loneliest of speckled clouds,

Hanging by the power of a lightning bolt

To the desert land below that

belonged

To the People, to the O’Odham:

Generations of the Nahuatlaca.


They who had traced her trail,

The echoing footsteps,

Tracks that took

A moon time to appear

And disappear,

Blown back to stardust

By the wind

From the

Sun.


The OrigiNations met,

Formed assembly and adopted

Positions,

Caring for them as if they were

Their own children, which they were.

Particular places where these,

Their children,

Could once again,

Twice,

and then as before,

Emerge reborn –

Eyes clear and

Focused

On the shimmer of her

Sweeping skirt

In departure over the horizon,

Leading the way

Home.



Tupac Enrique Acosta

9/20/02


#WorldWaterOne
www.www.www

Saturday, December 26, 2015

IXTLALTZIN: Face of the Earth


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TEZCATLALLI
 Espejo de la Tierra                   Earth Mirror 

The day will come
when
the shards of rubble,
will be swept away;
the remains
of loved ones will be carefully laid to rest in places
at that moment where
worlds that were
will also be
no more, and
new world’s
Discovery brought us all a shudder of horror
to have lost they who through knowing them,
being
with them and of them,
made us
human.

The day that comes,
comes for us all.
The coldest winds before that dawn,
the shards of humans being inhuman
to each other and themselves, look for the broken places in our
mind
and heart,
look to wounds searching for caves of fear, far beyond the chasing
conscience of the One:

At that moment shall appear,
When the ground is finally clear,
A shining dust
A mirror of earth, and she will speak again.
“What have you done to my children?”
And foundations of Heaven’s Earth, respond -
In justice of war gods unbound. 



Tupac Enrique Acosta
Huehuecoyotl 

Thursday, December 24, 2015

CHACANA: Tenamaztle of the Cosmos

La Chacana

Chakana Cross
TENAMAZTLE OF THE COSMOS
Three Steps
Emergence – Presence - Return

The three steps represent levels of attainment of consciousness in the three 'worlds' or tiers:
 * Hanan Pacha: the upper world of the stars, celestial beings and gods (also represented by the condor)
 * Kay Pacha: the middle world of Mother Earth and human life (also represented by the puma)
* Uqhu Pacha: the lower world of the underworld and death (also represented by the snake)

Central hole
The central hole represents the Incan capital of Cusco, the portal from one tier to the next, and the Eye of God.

Twelve points
The entire symbol additionally represents the cyclical year, with each of the twelve corners corresponding to a month.

Four arms
The four 'cross' arms represent:

    * the four directions of the compass,
    * the four 'classical elements' of earth, air, water and fire,
    * the four main stars of the Southern Cross, an important constellation for the Inca, who believed that was the centre of the Universe.
Star Turtle's Island

Friday, June 5, 2015

La Consigna de Anahuac

The Resonance of Equilibrium



HUITZILOPOCHTLI stands on the third, the highest level of the TEOCALLI (la piramide) and surveys the quadrant of the cosmos that is home to humanity.  Under his feet a mighty force that originates from a great fire within the heart of Tonantzin, anchors him, embraces him with a power that is beyond time.  It is what the religions of the world call love and the scientists call gravity.

From this foundation arises TEZCATLIPOCA, constructing himself in four aspects – the first level of the Teocalli.

Besides recalling the four previous suns or cultural epochs of the Nahuatl civilization, these four attributes reflect the facets of human perception in terms of the sum of relationships.  Arising from the awareness of our earthbound context, the human personality is molded as a result of the interaction of duality, and the tension between two absolutes. 

  • The duality is that of the self and others, the individual and human society, the feminine and masculine, the family and the generations – both past and future.

  • The first absolute that of the creation itself, with the human being an integral conscious participant and which although she remains a mystery, the universe is not a secret.

  • The other absolute is that of the unknown, all that lies beyond the realm of human understanding or perception.  Embedded in the precept of Ometeotl, the these relationships as regarded holistically as complementary and not oppositional, with interwoven values of  nahui ollin: symmetry and diversity, science and mystery. 

QUETZALCOATL appears arriving from the East, the direction of light and life, radiant with the energy of creation.  Quetzalcoatl is charged with the task of ordering with the intelligence that is humankind’s exceptional characteristic the apparent chaos.  His instrument is the Wind with which he clears a path for the arrival of TLALOCTEKUTLI who brings the rain of time, activating the seed planted by Quetzalcoatl.

The seed is the principle of harmony, the resonance of equilibrium as the MEXICAYOTL Way of Life that reverberates echoing the solar wind itself to create a reality allowing for the development of the full human potential.  The second level of the teocalli is constructed and the ceremony is born.

Huitzilopochtli looks to the West.  It is in that direction that he senses his spirit will depart from this world.  As he gazes towards the heavens, in spite of the powerful attraction of Tonantzin, a sense of nostalgia and profound longing spark him into his characteristic personality mode – action


The bow of Dream Memory is drawn, his thoughts as arrows he lets fly seeking the Quetzalmazatl: the hunt is for knowledge and wisdom.   He moves to the drum of a great heart beat, the Nahui Ollin. He sings, he dances, and then finally, he flies. 

© Tupac Enrique Acosta 2004

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