Friday, May 24, 2019

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.


Seven Global Currencies of the Indigenous Peoples

Life Sustaining Systems of Exchange and Reciprocity
An Evaluation Matrix for the Global Economy and Millennium Development Goals
The Breath of Life
The Water of Life
The Givers of Life
The Sustainers of Life
The Foundation of Life
The Sharers of Life
The Seed of Life
The Breath of Life: The Air, Winds and Atmosphere
The Water of Life: The Waters, the Clouds, Waterways, Rivers and Streams, and Oceans
The Givers of Life: The Sacred Species: Buffalo, Deer, Salmon, and Eagle
The Sustainers of Life: Corn, Beans. Squash (agriculture)
The Foundation of Life: The Land and Territory, Mother Earth
The Sharers of Life: Community and Nations
The Seed of Life: Spirit –Light

The Tides of Time

Everyday in the news we hear of the global economy, of events that take place around the world that affect our economic reality as nations, communities and families. It is a great challenge to educate and prepare our youth to encounter success in the future of an increasingly global economic society. To participate in the construction of the future, and not just be dragged along by the effects is one of the principal and practical goals of education. In reality, it has always been a global economy. Traditional indigenous cultures from around the world have always maintained that it is only one earth, one water, one air, and one sun that nourishes us all, and all economic systems reflect this reality as the bottom line – which is not a really a line but a formula, an equation.

What are the factors of this equation? Technology is one, but should not be the prime determinant. Neither should the monetary policies of the World Trade Organization, the World Bank, the International Monetary Fund or the government states be given the exclusive power of determining the value systems by which we identify and implement the economic currencies of humanity.

Seas of Emergence

The term economy gives us a clue by the root “ECO” which also serves in defining the term ECOLOGY. (From the Greek “oikos” which means house.) Traditional cultures from around the world maintain that the entirety of the ecosystem of the planet is our “house” which we strive to make a “home”- a chante – with our cultures for the future generations of humanity. From this perspective, the Sun and Earth maintain a primary role in tandem as authors of the equation of life. From this perspective, the tides of time, which we observe and measure with our calendars, serve to remind us of how far we have come on the journey to success, the journey to achieve our global humanity, and how far we have yet to go. 

P.O. Box 24009 Phoenix, AZ 85074

Monday, November 12, 2018

Return to Aztlan

In Nelhuayotl, In Aztlan

In March of 1969 the National Chicano Youth LiberationConference was organized by the Crusade for Justice in Denver, Colorado. Led by Rodolfo “Corky” Gonzalez, the Crusade for Justice was a major focal point of the Chicano Movement during the lead up to the National Chicano Moratorium in East Los Angeles in 1970. Drawing upon the inspiration and historic example of the Mexican Revolution of 1910-17 and invoking the universal human right of Self Determination as confederations of Original Nations of Indigenous Peoples, the National Chicano Youth Liberation Conference of 1969 reclaimed the diverse indigenous roots of the participating Chicano Pueblos in a continental geo-political project of nationhood and self-determination known as the Plan Espiritual de Aztlan.

The struggle for liberation as Indigenous Mexican Peoples, the struggle of Aztlan, was not a new struggle. In 1813, in Chilpancingo, Guerrero, Mexico the Congreso de Anáhuac made the first historical proclamation of the Independence of Mexico from the Crown of Spain. At the time, the historical geographic designation of Anáhuac extended into the northern reaches of the territories of the Uto-Aztecan language families with their respective Original Nations of Indigenous Peoples.  Among these Uto-Aztecan families of native nations are the Utes of what is now known as the state of Colorado.

The proclamation of the Plan Espiritual de Aztlan in 1969 is an echo of the declaration by the Congreso de Anáhuac in 1813. It is an echo that returns now fifty years later even stronger in power and purpose, in vision and resonance in order to regenerate the memory, indigenous consciousness, and political will of Continental Confederacy and Indigenous Nationhood in responsibility as defenders of the Territorial Integrity of Mother Earth.

Statement of the Keeper of the Hopi Fire Clan Tablets

Keeper of the Fire Clan Tablets
The Public Statement of the Keeper of the Hopi Fire Clan Tablets, during his Prophetic Mission to the New Mexico State Capital at Santa Fe, December 1990

The Spanish, the Mexican, and the United States governments have all fought over someone else's land without consulting the original native peoples living on it, then created some kind of document. But what of the rights of the original native peoples? Who has the ability to look into this, and see that the basic rights of the Hopi and other native peoples are restored?

This is the key to the problem that threatens all life on earth. If someone can uncover this information and bring it before the world, it might be possible to reverse the destruction of the native cultures that lies at the root of the devastation that now threatens our entire world.

The Chicano Moratorium of 1970 in East Los Angeles

To be continued….

Tupak Huehuecoyotl 

Return to Aztlan

Eventually, while the reductionist and materialistic descriptions of the quantum wave functions refer to the “collapse” into singularity, the vision and science of Xinachtli records the history as a memory of emergence, a creation story. A creation story that is uninterrupted by the cycles of time and the horizons of space, a continuity of consciousness that regenerates itself from within its own possibilities, probabilities, and intentions to finally reflect and inflect the reference of our Nican Tlacah Earth Born reality.  Cemanahuac Tonantzin: the articulation and systemic communications of the Nahui Ollin cuadralogue via the four phases of Quetzalcoatl (energy-matter): Solid-Liquid : Gaseous-Plasma.

Earth-Water : Wind-Fire

The Mestizo Concept:

A Product of European Imperialism

By Jack Forbes

"Y mis hijos -  
Que les pasará?
Reconocerán la
de sus tatas?
Sentirán el calor de
su historia indígena,
como yo los enseñe?
Serán ahogados
en el río
de la historia europea, o

 500 Años del Pueblo Chicano, p.235

Friday, October 19, 2018

The Legend of Truth and the Doctrines of Power

By Tupac Enrique Acosta
September 16, 2003

Legend is the loom of history.  As was narrated thousands of times by the eminent mythologist of the West, Joseph Campbell, all of the cultures and nations of the world encounter one another in the process of weaving a collective conscience, a legend of the future - a design that that emerges from the dual axis of the need of the human being to comprehend the reality of our nature, and at the same time, the nature of reality.

In the world of Legend, there is law and there is also a boundary in the form of a shoreline.  The law proclaims that no one can in reality understand the world through attempted isolation; instead it is necessary to give your heart to the world to know who we are as human beings.  The boundary is the horizon of all human knowledge from its historical beginnings in all parts of the planet, yet this is only a boundary which invites us to approach with respect and, if we arrive with the passport of humility, we shall cross to be received in the mysterious house of wisdom.

Should we violate the law, intending to isolate ourselves in castles of arrogance, racism, nationalism, religious prejudice, fear, ignorance and lies we must then deliver the key to our self constructed prison to the Sheriff of the Doctrines of Power.  Perhaps this name is not really appropriate since in truth he HAS NO POWER only the key which we ourselves have given him that opens the door to liberation.

(In actuality, the Sheriff presents himself in global cultural matrix as the Nation State.  To occupy our attention, occasionally he will toss into the cell of psychological control the games of chance which are known as electoral campaigns.  Or, alternatively we are sentenced to be sent to fratricidal [all of them] or religious wars [also all of them]).  In this context, within this paradigm of civilization, war and economics are synonymous.

A few intend escape.  A few intend to see the world as it really is, without false borders and ordered instead by the real powers of love and justice in ecological balance.  These implement a plan to wake the rest, actualizing political campaigns such as the “Dream Act” so that it shall be recognized universally that “Education is for all those who work to learn”.  Others, invoking the millennial roots of humanity itself, call to the winds with the shell trumpet of the seven seas – atecocoli – and continue on the path of a global humanity.

Meanwhile back at the ranch, the Sheriff panics to discover a maiden escapee from the prison is headed for the border, and so he urgently calls to alert La Migra (Border Patrol).  The maiden’s identity in the myth is AKA “Snow White”, while La Migra appears as the old, ugly witch who lives in the land of lies and for that reason cannot see - not even her own face, her personality in human terms - in the mirror of the Legend of Truth. 

How the story ends everybody knows, but not yet.  The maiden still sleeps; she has NOT awakened but remains captured by the forces of fear, guilt, and the darkness of isolation which derive from a collective conscience which pretends ignorance of being active accomplice to the Doctrines of Power.  The spell which binds her conscience in coma is the poison of the Domain of Dominion: the prison of patriarchy.

In the traditional songs of our Izkalotlan Pueblo, there is a popular verse which goes:

Even the Suns will die, the Stars shall sacrifice themselves,
Giving their blood which is the Light, offering their flesh
Which is pure Energy,
So that the Spirit
Shall be reborn.

On Saturday September 13th, in their humble home of the NAHAUCALLI, Embassy of Indigenous Peoples, the community voices of the Izkalotekatl who bring the song to life, gathered to invoke the memory of the Legend of Truth in attendance at the Annual Human Rights Conference of TONATIERRA.  The song sings of the prophecy of the Sixth Sun, the Sun of Justice which is now dawning for the Indigenous Peoples of the continent and the world.

In addition to collectively addressing the themes of active community campaigns in the field of Civil Rights such as that of the Dream Act among many others, the issue of Human Rights was presented powerfully by the Macehualli, Jornaleros (Day Laborers) of the community who provided a theatrical presentation of realities of jornalero life, the struggle to organize, and the victory of community.

The theme of this year’s annual conference was Los Hijos de Maiz y el Camino a Cancún, and so it was the youth in attendance who took the lead to implement a direct public action in support of the movement by the Indigenous and Campesino movement mobilized on the very same day in Cancún, México in opposition to the agenda of the World Trade Organization.

A report by the legation of Tlahtokan Aztlan which attended the United Nations Permanent Forum on Indigenous Issues in New York last May was also brought forward and discussed, as well as the work by La Alianza Indígena Sin Fronteras led by José Matus of the Yaqui Nation.  The Black Mesa Water Coalition reported on their work to preserve the sacred aquifers of Black Mesa in the Four Corners area of the Hopi and Navajo Nations, acknowledgement that the dialogue on Civil, Human and Indigenous Rights is at all times referenced by our collective obligations as Indigenous Nations of the territory.

The Doctrines of Power identified and exposed for community tribunal were:

  • The Doctrine of Discovery and the Royal Crowns of Europe – October 12th 1492
  • The Doctrine of Colonization of the Continent and Indigenous Peoples of America 1492-2003
  • The Monroe Doctrine, USA – December 2, 1823
  • The Doctrine of Permanent War, USA – 2003
802 N. 7th Street
Phoenix, AZ 85006 

Saturday, September 22, 2018

The Mantle of Patriarchy and the Dome of Dominion

DISMANTLING the Doctrine of Discovery: The Statue of Freedom on the US Capitol

"More than that, however, it implies a break with modern Europe with its monarchies and despots while still claiming the MANTLE of Western Civilization."

As you can see from the picture she looks nothing like the Statue of Liberty outside New York which was created by the French over twenty years later; the Statue of Freedom is a completely American design.  This means we should look and see what symbols she has, and what that says about mid-nineteenth century America.  She is wearing a toga, a common feature in American statues, but why?  What is it about togas that was and is so popular in American art and architecture?  Obviously togas hearken back to Roman and ancient Greek ideals, so that implies an attachment to a Republic.  More than that, however, it implies a break with modern Europe with its monarchies and despots while still claiming the mantle of Western Civilization.

However, she is wearing more clothing on top of the toga.  A Native American fur coat covers most of the toga.  And on her head she is wearing a military helmet with a headdress of eagle feathers going down her back.  This makes her look very Native American indeed, though she is not.  So why this symbolism?  Many parts of Native American culture were appropriated by the United States as Americans attempted to create their own culture separate from that of Britain and Europe.  This does not mean that they were emulating Native Americans, far from it.  Rather the designers of the statue (and most Americans) saw themselves as having displaced the American Indian and bringing true civilization to a savage and uncultivated land. 

Framework of Dominance:

UN Preliminary Study on the Doctrine of Discovery

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.



Sovereignty of the Soul:

Confronting Sexual Violence in Native America

Sexual violence perpetrated most against Native Americans

The current national conversation about sexual assault is incomplete without discussing violence against Native American women. Often in Native communities, a mother will teach her child what to do when she is raped, not if she is raped. This reflects the harsh reality that is affecting Native American women in their fight against sexual assault.

The Policy Insights Brief of the National Congress of American Indians reveals the extraordinarily high rate of victimization of Native women:
  • American Indians and Alaskan Natives are at least two times more likely compared with all other races to experience rape or sexual assault.
  • Three out of five American Indian and Alaskan Native women have been sexually assaulted in their lifetimes.
  •  One in three Native American women have reported being raped in their lifetimes. 

A report found 94 per cent of Native American women living in Seattle say they have been raped or coerced into sex at least once in their lifetime.

The damning new report – from the Urban Indian Health Institute and the Centers for Disease Control and Prevention – is believed to be one of the first to examine the experience of native women living in an urban environment instead of on reservations.

Colonization and Sexual Violence Against Indigenous Women and Children 
A Crime in Progress

No Truth, No Power

"The systemic violence against women in the societies of the Americas, especially against Indigenous Women and children, is a direct, measurable, and inevitable result of a patriarchal culture of violence that has normalized and profiteered from the colonization of Mother Earth.

For 526 years the mothers and daughters, the sons and fathers of the Original Nations of Indigneous Peoples of the Great Turtle Island Abya Yala have suffered the most extreme pogrom of  genocide and cultural annihilation that has included systematic sexual violence against our communities as an essential weapon of conquest and domination.”

Colonization must not be affirmed, nor confirmed.

Colonization must not only be investigated, it must be brought to an end.