Hafa adai ginen i hagan Guahan

Ka oha Taibo Hafa adai Ráán ánnim Bula vi naka Jinisa Aloha Naimbag a bigatyo Maayo nga adlaw Halo Nagapuam Mayap ayabak Malia goe Mauri Lwen wo Ena koe Kia ora Kaoha nui Yokwe yokwe Fakaalofa atu Etowi Danuaa Alii Kauangerang Maabig ya kabuasán Kaselehlia ‘Iorana Noa ‘ ia ‘e mauri Talofa Mabuhay Ia ora na Taloha ni Malo e lelei Maqayu Mogethin Wis wei

Sunday, December 22, 2013

Welcoming the Winter Solstice





Welcoming the Winter Solstice

12/20/11
The winter solstice is almost upon us. In scientific terms, the winter solstice occurs at the precise moment when the axial tilt of earth’s polar hemisphere is the farthest away from the sun. That moment will arrive tomorrow night, at 12:30 a.m. EST (officially occurring on December 22nd) when the North Pole is tilted 23.5 degrees away from the sun, bringing about the shortest day and the longest night of the year.  The winter solstice, by definition, is a term used to describe this single moment when the Earth’s maximum axial tilt to the sun is 23°23’.


In cultural terms, the winter solstice has been a special moment that was recognized as far back as Neolithic times.  These astronomical events in ancient times impacted the sowing of crops, mating of animals, and handling of winter reserves between harvests.  They winter solstice was an important part of many indigenous cultures spiritual beliefs, a time of cosmic change and renewal, as well as a time where indigenous communities faced existential questions. Surviving winter was far from guaranteed for those in colder climates, and celebrations that took place during the winter solstice were epic. For example, cattle were slaughtered (they couldn’t be kept alive over winter) and so it was often the only time an indigenous community could enjoy fresh meat. Because the winter solstice is also an event that marks the return of the sun’s presence in the sky, it has been connected with renewal, birth, sun gods, and life-death-rebirth deities.

The winter solstice’s importance to ancient cultures is most famously on display in the Neolithic and Bronze Age sites of Stonehenge, in England, and Newgrange, in Ireland.

Stonehenge during winter solstice
Stonehenge during winter solstice

These monuments contain primary axes that appear to have been carefully aligned on a sight-line which points to two key moments during the winter solstice. Stonehenge, believed to have been built between 3000 BC and 2000BC, is one of the most recognizable archaeological sites on the planet.  With its large standing stones set within earthworks and composed in a large circular setting, what many don’t realize is Stonehenge has a strong winter solstice connection.  There are five Great Trilithons at the site (structures consisting of two large vertical stones that support a third stone set horizontally across the top, the most iconic features of the site), one of which was erected outwards from the entrance of the monument, its face turned towards the winter solstice sunset.

At Newgrange in eastern Ireland, which is older then Stonehenge, built around 3200 BC, the connection to the winter solstice is even more striking. This large mound structure and passage tomb, with grass growing on top, has a room within it that floods with light as the sun rises on the winter solstice.  This alignment was no accident, with archaeologists and religious scholars alike agreeing that this site, which was once sealed and closed for several millennia, was a place of great import to its builders and the indigenous cultures who worshipped there.

Here in North America there is evidence of celebration and worship of the winter solstice, at places like Cahokia Mounds State Historic Site, the site of an ancient indigenous city from 600-1400 AD.  The site contained 120 earthwork mounds built over an area of roughly six square miles (80 remain) and is the largest archaeological site left by the Mississippian culture, which had complex and advanced societies all across the Midwest and eastern North America.  Woodhenge, a circle of posts within this ancient city-structure, consisted of a circle of posts that were used to make astronomical sightings.  Archaeologists discovered Woodhenge and found that the placement of the posts marked both the solstices and equinoxes.  Further analytical work showed that the placement of these posts was by design, with such artifacts as a beaker found near the winter solstice post that bore a circle and cross symbol which symbolized the Earth and four cardinal directions.

The Great Serpent Mound in Peebles, Ohio
The Great Serpent Mound in Peebles, Ohio

In rural Peebles, Ohio, the Great Serpent Mound, believed to have been built by the Fort Ancient people between 1000 and 1550 AD, slithers away from the winter solstice.  The Great Serpent Mound is possibly the best-known serpent effigy in North America, stretching out nearly a quarter of a mile in the unmistakable form of a uncoiling serpent.  The serpent’s head is aligned to the sunset during the summer solstice, the coils and tail are believed to point to the sunrise on the days of the winter solstice and the equinoxes.

During the period between 1150 AD and 1375 AD, a still unexplainable series of mounds were built by the ancestors of the Creek Indians in Georgia, western North Carolina and the eastern edge of Alabama.  These five-sided mounds are unique to the region, and were “perfectly arranged on the apexes of a triangular matrix, stretching for several hundred miles,” according to an article by Richard Thornton, part of an alliance of Muskogean scholars.  “One leg of the isosceles triangles was true north-south. Another leg was true east-west.  The hypotenuse was the angle of the solar azimuth at sunset on the winter solstice.  How the accurate surveying of such long distances was accomplished by the indigenous people of the region has never been explained,’ he wrote.

Indian Mounds across the country, from Spiro Mounds in Oklahoma to Town Creek Indian Mound in North Carolina, have connections to the winter solstice.  Here is a good list of American Indian mounds in North America, with some of them having special winter solstice celebrations.

This winter solstice for the Maya of South America is a hugely important time for rebirth, reflection, and renewal as the end of one cosmic cycle arrives with the beginning of a new cycle.  Winter solstice ceremonies and celebrations have been an important component of Central and South American indigenous communities for many millennia.   There will be celebrations everywhere, from El Salvador and Guatemala to Belize and Peru.

This video showcases a Mayan winter solstice celebration when Mayans gathered with a “Tribe of Nations” at the pyramids of Tikal for the first ever all night Winter Solstice ceremony in Guatemala.

In Machu Picchu, there is a large column of stone called an Intihuatana, which translates to “hitching post of the sun,” with a ceremony that takes place each June 24 in Sacsayhuamán during the Peruvian winter solstice. There are more celebrations during the southern hemispheres winter solstice in June in places like Mapuche, in Southern Chile.

Check back in with us here at Indian Country Today Media Network for more winter solstice coverage.

Read more at http://indiancountrytodaymedianetwork.com/2011/12/20/welcoming-winter-solstice-68662


Wednesday, November 20, 2013

Kanaka Maoli from Indigenous Politics: From Native New England and Beyond


 Indigenous Politics: From Native New England and Beyond

Jonathan Kamakawiwo’ole Osorio (Kanaka Maoli) discusses what it means to take a pro-indigenous stand on Hawaiian independence in an attempt to bridge the split between Hawaiians fighting for Kingdom restoration and those who instead would be happy to see a federally recognized Native Hawaiian Governing Entity under US domestic policy.

http://www.indigenouspolitics.org/audiofiles/2013/IP%20June%2028%202013%20PodCast.mp3

Thursday, November 7, 2013

Sunday, November 3, 2013

The New Statesman



http://www.newstatesman.com/sites/default/files/images/Russell%20Brand%20NewStatesman%20guest%20edit.JPG

Wednesday, August 7, 2013

Former residents’ passionate plea to spare N. Islands

  Former residents’ passionate plea to spare N. Islands

Annalee Camacho Villagomez.

Former Northern Islands residents and even an election staff who visited the place last year became emotional when they talked about the U.S. military’s plan to use Pagan as a live-fire training site during the start of a history lecture series organized by the 12th Saipan and Northern Islands Municipal Council and the Joeten-Kiyu Public Library last Wednesday.

Councilman Diego Kaipat has been distributing “Save Pagan” stickers to everyone he meets and hopes the Department of Defense’s plan to use the island as a firing range doesn’t materialize.

“It’s one of the best and most beautiful island we have here in the CNMI. It would be sad to see it destroyed to the point that nobody can live there anymore. FDM [Farralon de Mendinilla] has already been demolished out of existence,” he said during his turn as resource speaker in the “Northern Islands Frontier: A Moment in Time.”

Kaipat was born in Agrihan but left the island after the family’s copra plantation was devastated by a typhoon. His family relocated to Pagan where he grew up before moving to Saipan due to a volcanic eruption.

“Hope our leaders would first visit the islands before they make a decision. It will be a right decision if you know what you’re deciding on. See it and experience it first hand. Not doing so will make a wrong decision,” said the retired nurse.

Kaipat eventually wants to return to Pagan and farm and raise livestock there like what his family used to do.

Pedro Pangelinan Castro, for his part, appealed directly to Gov. Eloy S. Inos to do everything in his power to prevent the use of Pagan as a firing range by the U.S. military.

Castro hopes CNMI leaders will designate Pagan and other islands in the Northern Islands for homestead use instead.

“I hope our elected leaders, Gov. Eloy S. Inos first and foremost, will ask the military to reserve the island for future homestead applicants. I hope our leaders will take action and say no to using Pagan as a firing range. I talked to a representative of the U.S. military which wants to turn Pagan into another livefire range. The reason they are proposing that, he says, is because the Northern Islands people don’t have title to the lands that they’ve been living on for many, many years.”

Catsro moved to Pagan when he was just 3 months old and lived there for 30 years before being forced to move to Saipan when the island’s active volcano erupted.

“Pagan can be used as a homestead for thousands of CNMI residents who want to build a home on their own land. There are currently a lot of pending homestead applications. My daughter, for instance, has been waiting for 19 years.”

For Tomasa Taman Ada, she opposes the U.S. military plan to turn Pagan into another Farallon de Mendinilla simply because she wants to go back there.

“I don’t agree with the U.S. military’s plan of destroying the islands. We want to go back and start planting and raising animals there. There’s a lot of cows, goats, and pigs there. I want to go back home. There’s no place like home… Although my parents passed away, I still have it in my head that I want to go home,” she said, her voice cracking a couple of times.

Ada was born and raised on Agrigan but moved to Saipan to pursue high school and college to become a teacher.

The most emotional plea that evening came from Commonwealth Election Commission staff Analee Camacho Villagomez.

Villagomez stayed in Alamagan for a few months and became attached to the beauty and serenity of the island and now feels strongly for Northern Islanders to be allowed to move up.

“Let’s not give away Pagan. We won’t be able to go up there anymore if that [live-fire training] happens. They’re already bombing FDM…I’m afraid the military will destroy the Northern Islands,” she said, tears trickling down her cheek.

Villagomez said the CNMI government seems to think that money allocated to the Northern Islands will only be wasted. However, she said people living there only have simple needs but need them badly.

“I want to go back because…people up there really need our help. …I’m touched by how people there lived simply…a lot of Northern Islanders still want to go back there.”

Another presenter was University of Guam student Dennis Chan who wrote a book, Northern Islands, after visiting the place four years ago.

Chan spent 10 days of “discovering the rich and bountiful untouched islands” as a prize for winning an essay contest in 2009. He wishes his peers would have a chance to visit and appreciate the Northern Islands.

“The whole experience was a novelty and something I would never forget. Growing up on Saipan and being jaded because the island is so small. But going up there, it’s a new frontier. I was bewildered and it made me think that this is part of my islands and part of my heritage as a CNMI resident and after returning I wished other kids will have a chance to go.”

Chan himself plans to return to the islands in 2014 after graduating from college.

Aside from the Municipal Council and the Joeten-Kiyu Public Library, the lecture series is also sponsored by the NMI Humanities Council, Historic Preservation Office, and the NMI Museum.

The lecture series on the Northern Islands will be followed by the “Marianas Trench Marine Monument” set for Aug. 14, from 5pm to 6pm also at the JKPL.

The purpose of the lecture series is to document the speakers and lecturers and then mass produce the material for distribution to the CNMI’s elementary schools, junior high schools, high schools, and even at the Northern Marianas College.

http://www.saipantribune.com/newsstory.aspx?newsID=139289&cat=1

Monday, June 24, 2013

Thursday, May 2, 2013

DON'T EVER WHISPER ::: Darlene Keju Speech to World Council of Churches 1983





This is Darlene Keju's speech in 1983 that sparked a public attack on Darlene from a US Ambassador, and motivated establishment of networks of church/anti-nuclear/environment groups in Europe to focus on issues in the Pacific. This is the first time this video has been available on the Internet.

The Rev. Ekkehard Zipser, Head, Department for Cooperation in World Mission, Association of Protestant Churches and Missions, Germany, said of Darlene's speech to the WCC: "Darlene’s speech at the General Assembly of the World Council of Churches in Vancouver in 1983 opened many people’s eyes, particularly in the churches, to the suffering of the people of the Marshall Islands and other parts of the Pacific in the wake of nuclear testing. The consciousness of people in Europe concerning the Pacific only really began to awaken after that speech...Darlene’s spirit, courage and outspokenness will continue to motivate us in our efforts for justice, peace and the integrity of Creation."

You can learn more about why Darlene was speaking at the WCC Assembly in 1983 in the soon-to-be published biography, "DON'T EVER WHISPER," by Giff Johnson, which will be released in the summer of 2013.




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Monday, February 11, 2013

Idle No More Denendeh Yellowknife, Northwest Territory

After the flashmob round dance, everyone gathered at the community center for warm food, speakers and education, education, education ::: This is the leadership we have been waiting for!



Another flashmob in Yellowknife on 12 January 2013
http://www.youtube.com/watch?v=hVh6YWCDWZ0

Tuesday, January 8, 2013

Idle No More Cheran

Forest defenders from Cheran, Michoacan are in solidarity with the Idle No More movement from Canada.
http://elenemigocomun.net/


Saturday, January 5, 2013

“We Are Here”: Zapatistas Send Silent Message With the Return of the PRI

“We Are Here”: Zapatistas Send Silent Message With the Return of the PRI

30/12/2012 by
Imagine close to 50,000 people marching in absolute silence, in five different townships, from two to five hours apart. Not a word, nor even a greeting. Just a raised fist in a sign of strength, determination and unity. Streets overflowing with masked faces and wordlessness. It is a huge demonstration of force–the largest in the entire history of the Zapatista movement–just days before the 19th anniversary of their first public appearance and 30 years since their founding.

What’s behind a mass mobilization like this, with no more resources than what the communities themselves can offer? Without the spending accounts of political parties or other organizations that only mobilize with government money?

The Zapatista Army of National Liberation (EZLN, by its Spanish initials) has taken a stance again. It wasn’t a surprise like the first dawn of 1994, since the Dec. 21, 2012 reappearance had been announced beforehand. But no one knew it would be in silence and with greater strength than two decades ago. Twenty years ago no one imagined the EZLN even existed and although the state had enough information to predict the attack, it preferred to wait to act to avoid dampening the parade of its entrance into the First World with NAFTA. Those days of January 1994, the government immediately ordered military operations, but it had already been surprised, along with the rest of the world. The same thing happened 19 years later, this time without arms.

With the federal army deployed throughout the territory with the pretext of the war on drugs, Chiapas is the most militarized state in the country. In a show of defiance, the Zapatistas retake the streets and the two flags that they have always flown—the EZLN flag and the Mexican flag—wave freely. They carried these two flags in 1994, they have walked with them throughout the years, they always bear them. They earned the right to traverse the country with their message of rebellion, with an army that backs them up, from the first twelve days of combat. No one can deny then that right.

Five presidents have ignored their demands. All have wanted to annihilate them, by bullets or with expensive government counterinsurgency programs. Slander and smear campaigns have surrounded them. The last year has seen a flurry of rumors of the death or illness of the spokesperson and military chief, subcomandante Marcos, who now has proved alive and well, like the tens of thousands of indigenous people of the organization who make up the backbone of the movement.

The silence of the march and the brief communiqué afterward revived expectations. What’s next? When? Not only those from below are asking, Enrique Peña Nieto must also be wondering, along with the many-colored and many-faceted powers that be, since it is clear that even though they avoid speaking their name and pretend that therefore they don’t exist, the demonstration of Dec. 21 is only the beginning. They’re there, and they’re legion. They are rebels. No one can buy them off. They are not divided. Their spokesperson is still their spokesperson. They are coming.

They surprised Carlos Salinas de Gortari in 1994, in the middle of his New Year dinner and what was not only the end of his administration, but also, and for the elite, the beginning of a new era–one that was not supposed to include an insurrection from below. A declaration of war and the military takeover of seven municipal seats by an indigenous army was Salinas’ send-off.

Ernesto Zedillo was greeted in office with the message: “Welcome to the nightmare”. This was followed by a position that has remain unchanged since then: “You should disappear, not only because you represent a historic relation, a historic aberration, a negation of humanity, and a cynical cruelty; you should disappear also because you represent an insult to the intelligence. You made us possible; you made us grow. We are your other, your Siamese opposite. To get rid of us, you must disappear.” The Zapatistas began the Zedillo administration with the Third Declaration of the Lacandon Jungle, in which they proposed the creation of a Movement for National Liberation.

The third presidency the Zapatistas experienced was headed by Vicente Fox Quezada, of the National Action Party (PAN), who broke with more than 70 years of PRI hegemony.  They told Fox from the first day of his government: “There should be no doubt. We are your opponents.” With this message one of the most important mobilizations of the Zapatista movement began—the March the Color of the Earth.

The re-election of the PAN to the federal government with Felipe Calderón Hinojosa at the helm was the next time the EZLN saw a change in government. This was also the launching of the Other Campaign, announced the first day of 2006: “We are going to begin to walk to keep our promise made in the Sixth Declaration of the Lacandon Jungle. I will be the first to come out,” said Subcomandante Marcos, “to see what the path we will be walking is like and if there are dangers, and to learn to recognize the face and the word of our fellow travelers. To unite the Zapatista struggle with the struggle of workers in the cities and countryside of our country called Mexico.”

Today, five administrations later–with the important construction of autonomy in their villages, after many encounters and dis-encounters, with more than a few pains–the first message to the return of the PRI, and especially and as always to the people, is absolutely clear: “We are here.”

Gloria Muñoz Ramírez is the director of Desinformémonos, www.desinformemonos.org, where this article was first published in Spanish and a contributor to the CIP Americas Program at www.cipamericas.org.

Translation: Laura Carlsen  Photos: Tim Russo, Leonidas Oikonomakis

For More Information:

Series of articles on indigenous autonomy in the Zapatista communities of Chiapas, by Gloria Muñoz Ramírez.

Caracol #1: La Realidad, http://www.cipamericas.org/archives/1609
Caracol #2: Oventic, http://www.cipamericas.org/archives/1610
Caracol#3: La Garrucha, http://www.cipamericas.org/archives/1597
Caracol #4:  Morelia, http://www.cipamericas.org/archives/1604
Caracol #5: Roberto Barrios,   http://www.cipamericas.org/archives/1593