In icuitlacuah oquipantiac
in tlapetlanilli.
Le pego el relámpago en la cuitlacuaitl, en la pura nuca, but by that time it was too late.
They had already begun to laugh out loud, and that beginning was the very first wispy whisper of the roaring wind of their resistance, which came to be later documented in the Archives of Áztlan under the chapter known as the Atecocoli, a chapter which had neither beginning nor ending but kept on growing in remembrance and aspirations as the tale tellers grew, yes, grew older as the elders.
It was too late to expect for federal recognition from the United States government as “Native Americans” and being exactly 160 years after the Treaty of Guadalupe Hidalgo (1848), the government of the Republic of the United Mexican States would never flinch now to explain why or how as a political sovereignty recognized within the United Nations system, how could they (as States) transfer territorial integrity to the government in Washington, DC over lands, rivers, mountains, caves, glaciers, and entire ecosystems that they never even knew the name of, except only as shadow provinces of a New Spain that never made it past Geronimo into the New World, tracing projections of the way points of Americo Vespucci, Adams, and Onis.
“Sabes what?” He said, not questioned but said as only a truly close relative might, could and did say: “Sabes what?” He began asking out loud to the other ones, who there were not that many (they were not the masses, but only the surviving veteranos of the Movimiento Chicano), as a matter of fact at times there were only a few, or two, or an even one.
It was the multitude in miniature.
“Do you realize we live in the age of Abya Yala?”
He said it out loud but the question part of it went inward to return again four decades later (Gregorian) understanding that it was not resistance but fulfillment that created the high and low pressure zones, states of correlating social sciences trying to account for the lack of human relationship as human beings (what else?) across the territory of the lands of Abya Yala. [AKA: the Americas].
“We are no longer in America.” It was a declaration of voluntary departure. “We no longer live in America, this is now the age of Abya Yala”, and it was a statement of celebration in the powerful hushed tone of reverence and just simple luck to have lived long enough to sense it, see it, and realize that they had become the veteranos of the movement in spite of it all and because of it all. Because of it all, La Causa had called and they had not resisted but fulfilled its mandate to go where all men and all women had gone before, those who had the good sense to go before and become the ancestors of those of us now going to find out just how they did it, how did they fulfill their love for life and humanity, and so they said it again repeating:
“Let us say with absolutely no risk of sounding ridiculous that the true revolutionary is guided by great feelings of love.”
It sounded good but in actuality the preference was for:
“Prefiero morir de risa que vivir sufriendo.”
And so it began, once, again. Beginning with an echo, the laughter came out with that wispy nostalgia, whispering the question loudly in clear free flight, and with night sky of the desert wind for a trail: “Where have you been?”
I was trying to remember. Already I was trying to remember what it was like to live in America before the Age of Abya Yala.
ixachitecatl: indígena americano, nativo americano, amerindio, gente autoctona que habita en las tierras de todo el continenteamericano, desde Alaska y Groelandia, hasta la Patagonia chileno-argentina.
Indigenous person of Ixachitlan, Abya Yala [the Americas], (native american), amerindian, auctocotonous peoples who live in the lands of the entire continent Abya Yala [the Americas], from Alaska and Greenland to Patagonia of Chile and Argentinia.
Ixachitlan: América (Lugar de la gran tierra), así nombraban los aztecas al continente americano antes de la llegada de los españoles.
Abya Yala [America] (Place of the great land), thus was named by the Azteca the continent before the arrival of the Spaniards.
http://aulex.org/nah-es/?busca=grande
ixachi: bastante, suficiente, grande, gran, mucho
full, sufficient, great, much,
Le pego el relámpago en la cuitlacuaitl, en la pura nuca, but by that time it was too late.
They had already begun to laugh out loud, and that beginning was the very first wispy whisper of the roaring wind of their resistance, which came to be later documented in the Archives of Áztlan under the chapter known as the Atecocoli, a chapter which had neither beginning nor ending but kept on growing in remembrance and aspirations as the tale tellers grew, yes, grew older as the elders.
It was too late to expect for federal recognition from the United States government as “Native Americans” and being exactly 160 years after the Treaty of Guadalupe Hidalgo (1848), the government of the Republic of the United Mexican States would never flinch now to explain why or how as a political sovereignty recognized within the United Nations system, how could they (as States) transfer territorial integrity to the government in Washington, DC over lands, rivers, mountains, caves, glaciers, and entire ecosystems that they never even knew the name of, except only as shadow provinces of a New Spain that never made it past Geronimo into the New World, tracing projections of the way points of Americo Vespucci, Adams, and Onis.
“Sabes what?” He said, not questioned but said as only a truly close relative might, could and did say: “Sabes what?” He began asking out loud to the other ones, who there were not that many (they were not the masses, but only the surviving veteranos of the Movimiento Chicano), as a matter of fact at times there were only a few, or two, or an even one.
It was the multitude in miniature.
“Do you realize we live in the age of Abya Yala?”
He said it out loud but the question part of it went inward to return again four decades later (Gregorian) understanding that it was not resistance but fulfillment that created the high and low pressure zones, states of correlating social sciences trying to account for the lack of human relationship as human beings (what else?) across the territory of the lands of Abya Yala. [AKA: the Americas].
“We are no longer in America.” It was a declaration of voluntary departure. “We no longer live in America, this is now the age of Abya Yala”, and it was a statement of celebration in the powerful hushed tone of reverence and just simple luck to have lived long enough to sense it, see it, and realize that they had become the veteranos of the movement in spite of it all and because of it all. Because of it all, La Causa had called and they had not resisted but fulfilled its mandate to go where all men and all women had gone before, those who had the good sense to go before and become the ancestors of those of us now going to find out just how they did it, how did they fulfill their love for life and humanity, and so they said it again repeating:
“Let us say with absolutely no risk of sounding ridiculous that the true revolutionary is guided by great feelings of love.”
It sounded good but in actuality the preference was for:
“Prefiero morir de risa que vivir sufriendo.”
And so it began, once, again. Beginning with an echo, the laughter came out with that wispy nostalgia, whispering the question loudly in clear free flight, and with night sky of the desert wind for a trail: “Where have you been?”
I was trying to remember. Already I was trying to remember what it was like to live in America before the Age of Abya Yala.
Chapter 1.
Cemhueytlalpan - Pangaea
******************************************************************************http://aulex.org/nah-es/?busca=continente&idioma=en
hueytlalpan: continente m continentixachitecatl: indígena americano, nativo americano, amerindio, gente autoctona que habita en las tierras de todo el continenteamericano, desde Alaska y Groelandia, hasta la Patagonia chileno-argentina.
Indigenous person of Ixachitlan, Abya Yala [the Americas], (native american), amerindian, auctocotonous peoples who live in the lands of the entire continent Abya Yala [the Americas], from Alaska and Greenland to Patagonia of Chile and Argentinia.
Ixachitlan: América (Lugar de la gran tierra), así nombraban los aztecas al continente americano antes de la llegada de los españoles.
Abya Yala [America] (Place of the great land), thus was named by the Azteca the continent before the arrival of the Spaniards.
http://aulex.org/nah-es/?busca=grande
ixachi: bastante, suficiente, grande, gran, mucho
full, sufficient, great, much,
*************
Anahuac, Cemanahuac
Hueytlalpan, Cemhueytlalpan
Gaea |ˈjēə|
variant spelling of Gaia (sense 1). Gaia |ˈgīə| |ˈgaɪə| |ˈgʌɪə|
variant spelling of Gaia (sense 1). Gaia |ˈgīə| |ˈgaɪə| |ˈgʌɪə|
1 (also Gaea, Ge) Greek Mythology
the Earth personified as a goddess, daughter of Chaos. She was the mother and
wife of Uranus (Heaven); their offspring included the Titans and the Cyclopes.
[ORIGIN: Greek, 'Earth.' ]
2 the earth viewed as a vast
self-regulating organism. [ORIGIN: 1970s: coined by James Lovelock, at the
suggestion of the writer William Golding, from the name of the goddess Gaia.]
DERIVATIVES
Gaian |ˈgaɪən| noun &
adjective
********
pan-combining form
pan-combining form
all-inclusive, esp. in relation
to the whole of a continent, racial group, religion, etc. : pan-African |
pansexual.
ORIGIN from Greek pan, neuter of pas 'all.'-
There are 5 results for «relampago»
There are 5 results for «relampago»
tlahuetequi: rayo m, relámpago m
tlapetlalli: relámpago m
tlapetlanalotl: relámpago m
tlatomitl: rayo m, descarga eléctrica f, relámpago m
tletletl: rayo m, relámpago m
tlapetlalli: relámpago m
tlapetlanalotl: relámpago m
tlatomitl: rayo m, descarga eléctrica f, relámpago m
tletletl: rayo m, relámpago m
********************
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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