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.
“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.
hueytlalpan: continente m continent
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.
ixachi: bastante, suficiente, grande, gran, mucho
full, sufficient, great, much,
There are 5 results for «relampago»
The US congress memorialized this history and honored the Haudenosaunee in 1988 by adoption of H.Con. Res. 331 which states:
Faced with the oncoming wave of climate chaos scenarios that have been exacerbated by the phenomena of global warming caused by greenhouse gas emissions from human industrialization, the gathering will address the root causes of the “racial profiling” of Indigenous Peoples as “Indians” “Savages” “Minorities” and “Immigrants” in the eyes of the settlers from Europe and the subsequent state policies that have deformed and deviated from the traditional indigenous Mandate of Responsibilityto the Future Generations since establishment on October 12, 1492 of the Doctrine of Discovery.
The Indigenous Peoples will not be isolated in the task. Joining with the delegation of Indigenous Nations of Abya Yala Turtle Island, Cemanahuac [the Americas] will be a diverse spectrum of non-indigenous activists and organizations and academic institutions including the leadership of the Unitarian Universalist Association of Congregations who in their annual conference last summer in Phoenix, adopted a resolution repudiating the Doctrine of Discovery and calling for the full implementation of the 2007 United Nations Declaration on the Rights of Indigenous Peoples across the country. Dr. Phil Arnold of Syracuse University will be in attendance with the message of the Skä•noñh Center – Great Law of Peace Centerat Onondaga Lake in New York. Skä•noñh, is an Onondaga welcoming greeting meaning Peace and Wellness.
Over one hundred high school students from the Phoenix Union High School District and surrounding reservations are also expected to attend the conference at ASU West, as well as local leadership of both urban and reservation Native American communities. A special installation by Zuni Pueblo artist, Edward Wemytewa will highlight the event, which will conclude with a cultural celebration on Saturday evening April 20that ASU West, 4701 West Thunderbird in Glendale, AZ.
“The Permanent Forum recommends that States include in all education curricula, in particular the school system, a discussion of the doctrine of discovery/dispossession and its contemporary manifestations, including land laws and policies of removal.”
For more information, contact:
According to the traditional ancestral teachings of the Nican Tlacah, the Indigenous Peoples of the Nahuatl Nations, all of humanity shares equally in the warmth of Father Sun, and the sacred sustenance from Mother Earth. Besides being a s…Read more
Of the thousands of Nahuatl codices, there survive today fourteen that are given the recognition of being representatives of the traditional writing system. Of the fourteen, only one, the Codice Borbonious, is generally accepted as being of Pre-Hispanic origin. Coincidentally this codice is also the only one that is attributed specifically to the MEXICA or AZTECA pueblo. The rest are for the most part documents solicited by the Spanish authorities, both civil and ecclesiastic, for the purpose of gathering more information on the culture they were subjugating. One of the most extensive sources of the writing tradition comes from the mandate of the Spanish Crown for maps of the dominions in the Vice-Royalty of New Spain.
It fell to the TLACUILO to supply the maps and they did so using, the surviving tradition of the ALTEPEAMATL, el libro del puebloas well as name-portraits of the founders and the TEKW’UTLI in authority. Under the law of La Reforme Agraria in Mexico, these ALTEPEAMATL have been recognized as valid legal documents securing land title for indigenous pueblos, with the condition that they be readable.
Besides the codices, there are other examples of the writing tradition that take their names from the media on which they are presented, such as lienzos, rollos, tableau, etc. Finally, there are murals, sculptures, ceramics, and the inscriptions on stone.
The denial of the science and art of the Nahuatl script as an instrument of human literature served the immediate purpose of forcing all official, legal transaction to be conducted in the European scheme, with Latin Characters. This demeaning approach within of the Euro-centric schools of anthropology and linguistics has preserved the bias at the highest levels of academia. It has taught that the criteria for recognizing a written language is that the symbolic elements cannot have a representation outside of the phonetic, a definition that suits the Indo-European languages and relegates all others to an inferior status. As a direct consequence, the history, systems of knowledge, and languages or indigenous Mexico are referenced as dialects only.
Spain imposed a Spanish Only policy in the Vice-Royalty of New Spain, which resulted in the suppression of the continuity of development, in intellectual terms, of the indigenous cultures. The criminalization and stigmatization of a Peoples’ aboriginal form of expression as a deliberate policy results in the psychological genocide of the succeeding generations. The success of the policy is reinforced by the other levels of genocide: physical, cultural, and political – but the pogrom of psychological genocide is the most pervasive of sciences and necessarily so.
South of the Rio Bravo, the European allegiances (Hispanic, Latino, Portuguese, etc,) are a numerical minority and to retain control over the predominantly indigenous population of Mexico overt colonization is not viable. Instead, the concept is to control the Mexican allegiance by ursurpingthe symbolism and nationality of the ancient indigenous political confederacies of Mexico (Aguila y Nopal, Piedra y Agua, TENOCHTITLAN) thereby subverting the liberation of the Nican Tlacah, Indigenous Peoples of Mexico Profundo in an age of DECOLONIZATION.
However, to escape the parameters of the European intellect and participate in the regeneration of our indigenous destiny, the path to communication and thus confederacy with the other nations of Aztlan is through the language. More profoundly, in an indigenous context not limited to anthroprocentric conceptions of society, communication processes of harmonization of the people with the powers of nature and the cosmos requires the ceremonial and non-verbal (movement-imagery) aspects of the culture. These ceremonials and their caretakers are the remaining bases of resistance to the total psychological conquest of the people. Their survival over 500 years of European-American domination is a testament to the enduring values of the Nahuatl culture.
Canal ToltecaCT El Origen de la Virgen de Guadalupe Parte 01 CT El Origen de la Virgen de Guadalupe Parte 02 CT El Origen de la Virgen de Guadalupe Parte 03 CT El Origen de la Virgen de Guadalupe Parte 04CT E…Read more
Rhode Island CollegeDigital Commons @ RICMaster’s Theses, Dissertations and GraduateResearch OverviewMaster’s Theses, Dissertations and GraduateResearch4-22-2011Analysis of 45 Nahua/Mexica/Aztec Children’sBooks: Decolonizing Children’s Literature onInd…Read more