Indigenous Movements

Indigenous Movements in the Andes: A contribution to the search for new avenues for social change. Paper for the Symposium "Beyond the Lost Decade: Indigenous Movements and the transformation of development and democracy in Latin America? Felix Naveda Igidio Princeton USA, March 2001 2.3 Introduction This proposal seeks to bring about a way of seeing the development of indigenous movements, especially in the Andean region of Latin America covering Ecuador, Peru and Bolivia. For historical and geographical reasons exist in the three countries and Andean Amazonian indigenous organizations. In the Amazon you can see that there is an almost homogenous control strategy for the entire regional basin, but in the Andes, there is great complexity because everyone has their own characteristics and peculiarities are much more varied in each country. This paper is a product of work experience from the regional office of Oxfam America in South America next to the indigenous movement in this region. Oxfam America has supported capacity building initiatives of the indigenous movement in Ecuador since the early 80's. In Bolivia has supported the institutional strengthening of Amazonian organizations, and in the Andes has accompanied the rebuilding initiative originating in the Ayllus organizations.

In Peru was the main support (especially financial) of the movement and saw Amazon is building bridges with Ecuadorian and Bolivian organizations through exchange of experiences to encourage reflection on indigenous matters, since there are subjective conditions difficult. Two approaches and two paths: the indigenous and the class struggle. During the decades of 60 and 70 focus on the model of development of societies based on class struggle was regarded almost as the only valid way in search of change and transformation of society. The revolution was a utopia and a way to reach the dream of socialism and communism as an alternative social model of capitalist society. It was the destruction of the old system and the construction of a new company by the assault of power. Under this concept and strategies inspired by this model, the various revolutionary struggles undertaken, especially in Latin America have not taken into account, neither in thought nor in its strategies, the importance and the role played by culture, identities and the presence of a great diversity of peoples and nationalities which constitute a major contribution to the development of society.

Hence, many people were affected their livelihoods were at risk because they were destroyed their societies and have largely had to boycott the revolution or find ways to survive in hiding. The fall of socialism in Europe and the consequent destruction of the Berlin Wall in Germany left a large void in this model and, therefore, there was a loss of ideological reference and the myth of the revolution as a way to gain power. Nor were other alternatives and proposals to maintain existing recreated this vision and abruptly dropped the ideological and strategic model. In some areas, indigenous peoples are quickly covered the gap and took the opportunity to settle their principles and strategies of struggle and moved the previous model approaches that were more lyrical, discursive and demanding. Begins to develop its own model inspired by the historical roots of all people who have given a sense of authenticity to their development and concrete proposals, pragmatic and purposeful, it leaves the universal principle of "assault to power" and replaced the "construction of power" based on the construction of the autonomy of indigenous peoples from exercising the right of self-determination, the approach of the "fight for the land" was displaced by the "struggle for the territory", the methods based control strikes and clashes radicals have been displaced by the dialogue and direct negotiations with those who wield power, though not abandoned political pressure.

These approaches and strategies to combat the indigenous movement have evolved from the more empirical. For example, the proposals initially considered a purely indigenous and indigenous or peasant sector and to some extent racist, have been changing and recreating into comprehensive proposals and today have become an alternative for social change and national problem-solving , as the case of Ecuador's indigenous movement, because they are not fighting only for indigenous and local demands, but have gained ground covered and more important in national and international political scene that transcends beyond just a cultural struggle or merely economistic. Therefore, there was a strong evolution in indigenous approaches and strategies. In all culture and identity is a very important role because it is the inner strength of the people who allowed the recognition of their capacities to develop approaches and aspirations that are not imported from outside. In the villages the commitment and the word is law, and the consensus is an expression of democracy. However, despite all the progress of the indigenous movement in the Andean region, there are risks and difficulties that the movement has to reflect and overcome.

Some Indigenous Movement Strategies: The indigenous movement has evolved gradually. In general, indigenous movements have had a short-term and their struggles have been purely aspect-oriented protest, union style. There was a tradition of generating and making proposals and alternatives to the subjects to be questioned or criticized. His speeches have been based on knowledge of its historical past, blind defense of their culture and wisdom, or the condemnation and rejection of certain rules and laws that affect their interests. These statements are simply rhetoric, even as a heritage trail class because many come from that school leaders and have failed to renew their ideas. At present substantive changes are noticed because they are realizing that this form of struggle is not effective in achieving their objectives and are working hard to work on the formulation of proposals and alternatives that serve as a tool in their struggles. This strategy is enabling the indigenous movement to a tremendous leap because it makes it very dynamic and proactive, not passive, they are not only judgmental, but are also required to propose alternative solutions for each action.

On the other hand, implement recreated indigenous knowledge is a guarantee of movement forward and not let fall into inertia, but at the same time, gives a peculiarity This wisdom is recreated each time allowed to surprise your speakers , is the state, private, or political traditions because the Indians proposals based on their wisdom is not always common, but respond to other logic that is not accustomed to hear in traditional politics, therefore, many arguments and proposals left them baffled his opponents, forcing them to prepare. Another important strategy is the recovery of their own organizational structures or nationalities of the people supported in their history, territory, culture and needs. Recovery of its positive values ​​allowed to combine efforts, be prepared to share their knowledge and promote the integration of peoples. Role of some social sectors in the Indian movement An interesting element for the development of indigenous movements is the role played by indigenous youth. There is an internal process of readjustment of the leadership of organizations according to the circumstances of modern society.

Some indigenous organizations are now under the leadership of young leaders and that has given them a dynamic and a different energy to a traditional organization, because these youth have reconceptualized the principles and strategies have developed indigenous struggles. These young leaders come up with ideas that are updated with modern society, but young people do not have much knowledge of their history or culture and have difficulty articulating their past and present. In other cases, organizations are under the direction of the old leaders and authorities have a long tradition and are well respected within their communities are the staunchest defenders of culture and identity. However, knowledge does not respond to the past and are able to visualize the events of the modern world. Therefore, there is a danger of slowing the pace of development of the indigenous movement. In an exchange of experiences among indigenous leaders from Ecuador and Bolivia, said the following expressions: and rebuked asked Bolivians and Ecuadorians saying "Where are the old leaders? Why they sent home? Why is not any old leader on the board of the Ecuadorian organizations? For its part, the Ecuadorians were asked to Bolivians, saying "Where are the young?

Why not take into account young people in the leadership of the organizations? Who is going to replace the old leaders when they die?? It was pathetic that they were talking about the role of the young and the old leaders and the process of transition in indigenous organizations, because they saw that all Indians were leading Ecuadorian organizations unlike young and indigenous organizations of Bolivia were directed by leaders only older. Is it the responsibility of the indigenous movement's quest for integration of these two leaders?. It is important desatacar conception and role of women in government organizations and indigenous peoples. They are making significant progress to contribute to the development of peoples, assuming an important role in organizations and positions in the decision-making and political power, formerly privileged men. In the governments of the traditional organizations or originating, exercise of authority is assumed by the partner or husband and wife (warmi chacha), ie the governing authority (power) is dual. This is a very important principle of ancestral Andean organizations (Ayllus) and to some extent I would say that somehow reflected in what is now called "gender" in non-Andean conceptions.

While the relationship between man and woman is not fair because the woman has the passive role, however, noteworthy is the norm and the conception of this world in relation to men and women in the exercise of power . In other non-traditional forms of organization can not observe the principle of dual government (male female) because it simply does not exist and there is no historical memory and so it is very difficult to reconstruct their own government with the participation of men and women. For example, when one goes to local governments in the Andean ayllu in Bolivia can be seen objectively ayllu authorities or their efforts are leading brands in pairs, in any event you can see the Chiefs (Mallkus) that are always a couple (man and woman), otherwise it is criticized and is not respected by the members of the ayllu. I think the basis for genuine participation of women can build on these experiences alive, restoring and enhancing these forms of government exercise, seeking ways to visualize and explain these in the official world. Those who promote a gender perspective should take into account these elements to prevent the universalization of the concept and gender strategies that can destroy cultures and diversities.

On the other hand, indigenous intellectuals are fulfilling an important role within organizations and indigenous movements. I would say that the ideological and political advancement of the organizations is inspired by the thought of these intellectuals. While the model in organizations "class" the principles and strategies are designed by the political parties that are considered the vanguard, indigenous movements are developed by its own intellectuals. For example, in Ecuador's indigenous movement arose indigenous thinkers, especially young people, who at first entered into certain contradictions with the old leaders who are also intellectuals but whose statements could not be articulated to the conditions and progress of society and near the end of the 80 young people took the forefront of the movement, jumping great. Intellectuals are an active part of the conceptualization and design movement of the control strategies, provide trainings and put their expertise to service them. They are working hard to articulate and set with the direction of leaders and indigenous leaders who are leading their organizations. That is, it seems to be finding a synergy between the intellectuals and leaders, but with its own contradictions.

Indigenous intellectuals organically operate within organizations and are recognized as indigenous and non-members as partners as often seen in peasant movements and other forms of class organization. Unfortunately, organizations Ayllus originating in Bolivia and in the few indigenous organizations in the highlands of Peru are still absent intellectuals and, if any, are considered outside the movement or simply approach a purely professional relationship and monetary . The reasons are clear, while in one case the movement has emerged and has developed a conceptual and strategic good in the other there is still lack of these elements. On the other hand, supporters of the technical support can be considered as a benefit to indigenous organizations, especially the work of technical and methodological proposals, although in many cases these are technical lead or advise organizations like NGO without differentiating the role of organizations is more political. Need to work a lot in this relationship. Some difficulties and learning to grow While it is true that indigenous movements have grown and are achieving success in their struggles, challenges and also have large gaps.

A very big weaknesses is the lack of a political formation of leaders and in many cases there is no leadership. There is no experience as a school class on forming because there did the political parties, especially leftist party like a chore. Most indigenous organizations have closed the entry of political parties because the experience showed that they were always used for political party leaders came to power via elections or via violence and when they were in power, never worried about Indians nor welcomed their aspirations. On the other hand, many indigenous organizations held together and grew in strength from that developed outside the direct influence of political parties and by their refusal to participate in elections because the conditions were not given for lack experience and because the correlation of forces with the dominant sector was very unfavorable and unequal motion. However, the time to participate in national elections have been many internal problems because the appetite of some leaders their power goes beyond the objectives of organizations and indigenous movement and is difficult to control.

Another weakness in the indigenous movement is the use of a practice "traditional" in the political leadership of indigenous organizations. Usually repeat structures and forms of governance of non-indigenous or peasant union organizations. While criticizing these styles of work because they are undemocratic and authoritarian, manipulative and bureaucratic in practice mimics those methods and little or nothing is being done to recreate genuine forms of management. It also is handling a full view of what is local power. There is a strong current as a kind of fashion you think that power is synonymous with local municipalities or municipal authorities. While this approach is important, but not the only option for indigenous peoples and nationalities. Unfortunately, the vast majority of municipalities are designed with an urban vision that considers only the building and the development and improvement works to achieve the beautification of cities. You can not think only about the municipalities can build local power, especially in rural areas. Where are the people? What does the construction of power?

It would be important to think of those organizations or indigenous peoples who maintain their own power structures.

Role of funding agencies in past decades most of the international financial agencies have played a negative role regarding the process and initiative of the Indians, adopting a position of disrespect of the rights of the people, reaching the opposite side, implementing policies of subordination and discrimination. There are few agencies that helped develop the indigenous movement, even when they have suffered the same criticism that they did to the Indians by their principles, for example, they are branded as anti-historical, Indian, etc.. In other cases, some agencies are always motivated by the fad that induce learning discourses and practices homogenizing and globalizing. Fortunately, so far the subject ethnicity, culture and identity does not respond to this need of fashion, but is responding to a job first. However, during the last decade we have seen that many agencies are entering to finance large scale projects with many risks, particularly environmental agencies in the Amazon, producing distortions in the movement and negative changes. Also the romance and passion with which some agencies go to fund indigenous organizations, it is not good because it is convenient to power the attitude of beggars and void to the people, because we know that people have skills and wisdom.

Oxfam America has supported the initiatives of indigenous movements since their emergence in the region. More than just a conduit for financial aid, accompanied by processes that helps to strengthen and enhance the capabilities of leaders and organizations to empower themselves have a voice and are the true representatives of their organizations and aspirations of their peoples. However it is not easy to play this role because we are serious difficulties in the relationship of movement and agency. For example, with the dilemma of dependence, the risk of creating artificial and unsustainable organizations, corruption of some leaders, the economic situation of the leaders who live in cities, how do leaders not dissociate from their organizations base, how to avoid the bureaucracy of organizations of second and third grades, etc, etc.