donations by bank transfer or deposit: Banco de la Nación Argentina
Titular: Nelson Edgardo Vilca
Caja de ahorro Nro.: 1525219029
CBU: 0110152830015252190297
DNI: 25080811
Sucursal: 9202 – Barrio. San Martín – Córdoba-Argentina

Castilian contact: vilca.nelson@gmail.com



URDIMBRE: STORIES OF SLAVERY AND INDIGENOUS INTRODUCTION In order to:   -          prevent information from being hoarded by the mass media, who keep trying  to control and distort  news in order to control people’s lives to benefit a cruel social class whose only life motif is profit. -          have at our disposal information that leads to  understanding and comprehension

  • of the mistakes  and facts against our human rights which are repeated once and again all around the world.

-          have data which allows us to  evaluate and choose a path, a policy, an action that  are able to transform this rather insincere and inhumane reality. -          get closer, through the journalist’s work, to truth, to peace and to men and women’s wisdom, which means getting to know ourselves and understanding others.   These are the reasons why, as a chasqui (messenger, communicator), we value and appreciate our job and our fight and we believe in it. To this purpose, we have prepared this short book with some of our articles. Hope you enjoy it.   MESSAGE FROM A COMMUNICATOR   Survive to exist or exist to survive, that is the question. And the truth is that, sometimes, we do not know what the matter is or the reason why we are communicators. We are the ones who inform about the reality we have to face day after day. I am referring to the abuse suffered by our original peoples, our brothers.   Sometimes we fight day and night without seeing differences. And we think it would be better to live as in ignorance, at least for some minutes. Not to know what we know, not to worry about the things we, usually, worry about and not to bear arms against very real  enemies we face. But suddenly we reflect again. And we stand up, even if we are badly beaten and hurt. Because we cannot live in ignorance. We do not allow ourselves to do so. We cannot accept it-because we have seen too much suffering. That is our reason to keep fighting- even if we do not have anything to eat or any place to live. We might be threatened, kidnapped or shot but we will never give up the fight. Because we do think and we do believe that we are able and we have to make the difference. We are aware of the unequal fight that we are facing but we still think we have to do it. We are conscious of our people’s suffering. We also know the difference between flags and frontiers. Even so, Latin American peoples keep on fighting for the same ideals. And it is not important for us if our mother tongues are not the same. We understand each other. Because we talk about principles and we also share the same feeling, the same suffering, the same crying. We know what we are talking about because we went through the same terrible situations in our lands and in our battles. To make it a better world and ask for justice for our original brothers, who have been manipulated, insulted and abused through time, we have to face too many debates as well as disagreements within our communities. Sometimes we think that everything is lost and we are conscious that our enormous sacrifice gives us just a small return. Even in those moments we do not lose hope and determination. And we will keep on pushing this because it is necessary for us to achieve our aims of freedom. Even when it seems to be too hard to meet them.     LOOKING FOR SLAVES IN AMERICA   After almost two years and a half (2008, 2009, 2010) traveling around Bolivia and Paraguay, I go back to my country of birth, Argentina, with a sad but enriching experience about slavery in America which is known as human trafficking. In January 2008 I leave Córdoba and I go towards “the slave road”. I am a communicator and I was born in Córdoba. Since 1998 I have been involved in matters related to human rights, Especially the rights of the original peoples of America, our brothers. Since 2004 I have also been involved in matters related to human trafficking. At the beginning I read and investigated about the topic but then I turned into a more active position. We denounced the exploitation suffered by our Bolivian brothers in my city of birth. The first stop was in Chaco (Argentina) where I kept on taking photos of the morgue and going to the funerals of people who died of malnutrition, as  hunger still exists in that area. We may say that being indigenous, and being born in a poor province is a crime which is paid with genocide. It still happens in our country and the State does nothing to change this situation. But the fact of getting to Chaco and investigating about the hunger there did not diminish our interest in the trade crimes committed in Santiago del Estero, Mendoza, San Juan, Río Negro, Buenos Aires and other provinces.     We wanted to visit places such as Paraguay, Bolivia, the North of Argentina and Chaco province where trafficking appears everywhere. Poverty and hunger are also characteristics of those places. Parents make the decision of selling or giving away their children in order to give them the opportunity to live. Sometimes parents are told that their children will go to the cities to study or to work or to have better life conditions. Unluckily their final destiny is to work as slaves without a salary or time to rest or they become victims of sexual exploitation. If they are babies, they are sold to couples that pay big amounts of money in order to adopt a child. There is also a possibility of being victims of the trafficking of organs but parents are not aware of that. They try to prevent their children from dying of hunger. In Paraguay the situation is very similar. Peasants and aboriginal people go to the big cities to get a job but they are, finally, caught by exploiters or people who try to take advantage of them. Teenage girls are the first ones taken to be traded in Paraguay and in Argentina too. We continued our trip and visited Santa Cruz de la Sierra, Bolivia, going through the Guaranies´ land. This is a place in which too many aborigines have been murdered and exploited by large landowners. In some cities such as Cochabamba, Santa Cruz and La Paz, you can find places where girls and women from different regions of Bolivia are sexually exploited and, also, exposed to the trafficking of organs. In Bolivia and Paraguay, differently from Argentina, the policies to fight trafficking are almost non-existent. The situation is even worse in Bolivia which is the main exporting country of slaves in South America. They had to wait up to 2012 to see a modification in the trade law against trafficking. After two years visiting those countries, I went back to Argentina. During this time I was able to check that borders (I am talking about Argentina, Brazil, Peru, etc) enable people- trafficking and that the majority of the victims are peasants and aboriginals. The situation does not change except for the fact that the crimes are denounced and the State presents concrete actions and not only projects which are a collection of data already known by human rights organizations. These organizations are specialized in the topic and they display the ways and the concrete actions to be developed in order to change the situation but the State does not show real interest. There are no active policies as regards the topic and the number of people asking for justice still seems to be not enough for the State to intervene. There are over 700,000 cases of trafficking in Argentina, and out of those there are 30,000 Bolivian people exploited in the textile industry in Buenos Aires. We can find camps in Buenos Aires and in Sao Pablo where there are from 50 to 300 Bolivian people exploited (data from migration and trafficking organizations in Argentina) But we do see a change in the mass media. They begin to handle the information in a different way. They try to put society on the alert and make people feel interested in denouncing the crimes. There are lots of actions to be developed but it is also true that there are little supplies to make things work. This investigation was possible due to my own economicresources. I spent days without money to buy food, I slept in the street and I was threatened, hit and kidnapped. I hope my research will sensitize people and produce ideas to transform our slave reality.

Human trafficking.

A summary  of what happened in Bolivia.

        It is believed that there are among 25.000 and 30.000 Bolivian people exploited  in Buenos Aires only in the textile industry (Data from migration organizations in Buenos Aires), while in Puno (Peru), in a mining center called La Rinconada, there could be more than 180 Bolivian women subjected to sexual exploitation. Sixty percent(60 %) of those women are under 18 and since 2007 only 23 women have been repatriated but it is known that some were able to escape and denounce their situations.(Data from Bolivian Newspapers, 2008). It is also known that there are children sold  for 2000 Bolivian pesos (that is to say US $300). There are children who are sexually exploited in exchange for food. (data from Newspapers, April 1st2008 inOruro). There are different rates, that go from 30 bolivian pesos to 150 Bolivian pesos, to have sex with children. The portal http://www.latinoamericanosdesaparecidos.org/bolivia informs that out of 198 people who went missing from January to December 2008, only seven people have been found up to now. They also provide information about 200 teenagers from 12 to 17 years old who are missing too. According to police investigations, many of those teenage children could be in Peru or Paraguay subjected to sexual exploitation. The police bureau of trafficking in Alto Peru, talks about 76 children who go missing  monthly. Police from La Paz describe the identification of 30 networks of  sexual exploitation in that city. They threaten or drug the victims to collect them. One example of exploitation is in Los Boulevares, Córdoba (Argentina) where Bolivian people are exploited in a farm. The victims denounce that there are nearly 30 people in that place and that the owner has other farms or camps all along Argentina. Sixto Gonzalo Casas Larico (Bolivian textile mill worker)  is another example of these abductors. He is between 37 and 39 years old with identification 3.496.827 (La Paz) and National Identity Document 92.940.594 (Argentina) last domiciled in 1814 Pilar street in Buenos Aires. This man tried to kill his wife with a pesticide after he raped, beat and threatened her. It is known that this man kidnaps peasants in Archacachi ( La Paz, Bolivia) and takes them to Argentina to exploit them and he threatens them if they refuse to work. It is true that he is wanted by the Bolivian police and the Interpol but they have no training in the area of trafficking. There are only 3 or 4 courses a year with a reduced group of people in La Paz, Cochabamba y Santa Cruz. These courses used to be funded by the United States but lately there seems to be a disengagement of this country’s cooperation. To make things worse, there is not a database of the missing children in La Paz so the police are not informed of the real situation and nobody can stop the traffickers in the borders.     Anyway, not everything is so wrong. During the first weeks of April 2009, 26 children were rescued in the Alto ( Peru), where they were subjected to sexual exploitation. Ramiro Cosio, commander of the Special Force against Crime in the Alto, told us that during the last operations 9 women and 5 children, aged from 12 to 17, had been rescued. There were two pregnant women among those nine. Walter Sosa, director of the Unit of trafficking investigation, explained to us that those children were threatened with knives by the owners of the clandestine houses for prostitution purposes and he also said: “We are working to put an end to a network of child prostitution and there are some people who devote themselves exclusively to threatening the girls and making them participate in these activities. It was proved, during the operations that the girls did not want to talk about the abuse they were subjected to because they feared the reprisal of their kidnappers. Finally, we have to talk about the situation related to organ trafficking, which is not supposed to exist (officially) in Bolivia but it does. One example of that is Beatriz Porco (22 years old) who died in Cuba. She was a Medicine intern and her body was found without viscera or brain. Her family denounced that her organs had been stolen. (She went back to Bolivia without eyes, tongue, teeth, brain, inner organs and genitals). A five year old girl and her father, both from Bolivia, traveled to Spain. When they arrived, a Spanish man, Juan Ibañez Paya (NID 22111600 K) domiciled in Santa Cruz de la Sierra in Bolivia, wanted to take the girl. Faced with her father’s refusal, Ibañez Paya sent the girl to the dentist who was a friend of his. The dentist would take out two of her teeth. The anesthesia killed the girl and after that all her organs were removed. Her father was extremely shocked and signed the authorization for some organs, but the people at the hospital in Murcia took them all, including those which were not authorized to be taken out. The girl’s father called on the authorities but they did not give him her child’s body and he was chased for being an illegal immigrant. When we talked to the girl´s family, they told us that Bolivian people are taken abroad in order to steal their organs. Then, as they are illegal citizenships there is no investigation. Neither the European nor the Bolivian authorities try to find out about the crimes. In Argentina and Bolivia there are laws to penalize the trafficking. In Argentina, law 26. 364, enacted on April 9, 2008 and promulgated on April 29, 2008 aims to prevent and criminalize human trafficking and, also, help and protect the victims. In Bolivia the law 3325, which was promulgated on January 18, 2006, punishes with a prison sentence from 8 to 12 years, the person who, by any means of coercion, threat or use of force,  even with the consent of the victims, encourages the transfer, detention, recruitment or reception of human beings, in or outside the country.   Everything seems to be clear in black and white but the Bolivian state does not intervene except when they receive a proposal or financial aid from other countries. One example of that is that only two people were convicted in 2008 under this law. In Argentina, there is no political interest to be tougher on the trafficking issue.

In many Latin American countries dates related to freedom are commemorated. Although  the states talk about freedom, there are still people who exploit their own brothers. To make things clear, we say: “We are talking about SLAVERY”/ “Slavery, that is the question”

Analysis of the situation of human trafficking in Bolivia.   After January 4, 2012 we went to Córdoba, our city of birth, and then to Buenos Aires where we delivered some talks and participated in events providing photographs related to human trafficking. Then we went to La Quiaca, Jujuy. We arrived there on January 11th and we started with our talks and we also  showed our documentary “Slavery, that is the question” The documentary shows the vulnerable situation of the people exploited in countries such as Mexico, Paraguay, Bolivia and Argentina. We included some interviews to the victims and people who work in human rights organizations, so that the real situation of slavery in Latin America would be reflected. We finished working on this documentary on May 19, 2011. The research shows what we mean when we talk about sexual exploitation, organ trafficking, people who are bought and sold, pedophilia and everything related to the victims and their recovery. Our talks were delivered in social organizations in La Quiaca and, also, in the Argentine Embassy in Villazon, Bolivia. After February 13th, we went to La Paz, Bolivia where we participated in an International Congress of Memory and Justice. (where many debates about the missing people during the military dictatorships took place). We talked about people who went missing during democracy and the investigations carried out by the mass media about them). From that moment on, we began to talk in schools, ombudsman’s offices, community workshops and community radios. And we participated in the National Council against trafficking in Bolivia. But what we observed was that there have been many attempts to make projects or activities to fight against trafficking but   NGOs and the State are not working together. And this is due to the fact that the interests and times of the State are really different from those of society at large. We are talking about times driven by political agenda where attention was directed to confirm whether or not to build a highway through a national park where aboriginals’ communities lived. The political agenda also discussed whether or not to pay one or three thousand pesos to handicapped people as subsidies. As a result of that, the urgency of fighting for the citizens’ freedom is left aside, even when the national anthem of Argentina says: “To die rather than live as slaves”. To make things clear, I am not trying to say that the other issues are not important. What I am saying is that conflicts will always exist for a Nation State, but that does not mean that they are supposed to stop the projects or activities to solve problems. As a result, policies pay attention to a few points and many others are left unaddressed. Many times secretaries or ministries do not carry out a follow up because managerial positions are regularly changed due to political differences. Consequently the State projects or the work policies are not continuous. As new directors or ministers are assigned, the experts, who had been working on different projects, are changed. So we are always at the beginning and we cannot move forward or improve. Right now there is a plan of action in which NGOs and the Nation State are working together. This proposal is led by the Ombudsman together with the Ministry of Justice of Bolivia. But the previous national projects were not taken into consideration up to now. So we do not know if we are going forward or in which stage of the project we are at this It is known that there are several assistance protocols for the victims of human trafficking but they are not known by everybody. Some people working in this area  are not aware  of  the existence these protocols or or know only about some or even  one of them. Sometimes it is the police agencies who specialize in fighting human trafficking who end up asking the victims’ families for 20 or 30 Bolivian pesos. In return, they give them a small poster with a photo of their missing children and some information such as physical appearance and the telephone numbers to call in case of news about them. We have to bear in mind that this kind of assistance to victims or families is not supposed to be charged. Some policemen give families suggestions on how to face the situation. They tell the families to contract a lawyer and not to make an official report to the immigration department because it leads nowhere. This is the case when the victims are thought to be out of the country. We have to bear in mind that the Bolivian police have special departments which fight against the human trafficking and it is the policemen in these departments who make that kind of suggestions to the families. It is also true that these departments are reduced in number and that the officers of these departments are regularly changed so it is difficult to make a continuous and neat job. It is true that international organizations such as IOM  and NAS ( Narcotics Affairs Section of the US) have offered and delivered equipment for research and monitoring of the cases but it has not been t not enough. The resources needed for research and monitoring are computers, scanners and cameras. We have to recall that legal procedures are long and expensive.  Lawyers working in the Bolivian Justice try to disrupt the processes no to get to the end. That is to say that lawyers use some tricks to tire people who are seeking for justice. And both prosecutors and judges work together for their own benefits and not to help the victims. While everything seems to be the wrong, there is a moment in which the victims are really heard. This happens when the victims are assisted by NGOs or taken by them to the institutions where they are supposed to be assisted. But most families do not follow this path and so face problems rather than solutions. When organizations come together to discuss human trafficking, they come to the agreement that it is a structural problem, i.e. it is difficult to change the extreme poverty situation of some Bolivian communities. Their vulnerable condition tends to lead them to the hands of the traffickers’ networks. The  ministries of Bolivia have projects to fight against unemployment and to help vulnerable people but once again these are not projects that face continuity. It is the very same situation that we mentioned before. At present, they are setting up a plan against human trafficking from 2012 to 2016, but so far, it is unknown whether money will be fresh money  or whether it will be just a financial transaction in the books . The plan is linked to the help of some international organizations but there is no evidence of any national organization which would be participating in it. There is talk about the economic resources existing in Bolivia but they do not seem to be considered for the issue of Bolivian rights, both within the country and abroad. And I mention this because the Bolivian consulates are the ones who work less to help the victims of human trafficking. Talking about the assistance to victims of human trafficking in Bolivia, we need to mention that there are only a few shelters with trained people to help the victims. Many times, victims are sent to places where there is not enough space and with no specialized people who can help them to find a real way out.   There are training and recovery centers to assist victims but they are non-state organizations and work according to the places and resources that are available. There are, also, state centers but they do not work efficiently. The missing victims are registered in a website but it is not regularly checked by those who monitor and investigate the cases. This means that there are missing people who were rescued or whose situation changed because there is information about them, and the website does not inform that. It is also true that people who are working in the frontiers do not use the data included in the website.   When we went to schools, and other centers, we were told that the state agencies that should provide psychological assistance do not do it fully. One example of that is that the victims, who should be assisted regularly, are interviewed by a psychologist once a month. Sometimes, the specialized agencies tell us that they cannot offer immediate assistance to the victims because they do not have enough financial resources. They also face problems such as the lack of professionals who, after three months working there, do not know whether to continue or not because they are not paid. All these problems do not contribute to the continuous and efficient assistance of the victims. Now they are planning to prepare some posters to inform people about the traffickers’ modus operandi with respect to luring and exploiting their victims  . We were also informed that they want to hire an advertising agency service to organize a campaign against human trafficking for the radio and television. After talking to different people who are in charge of the campaign organization, we realized that it seems to be aimed at   sensitizing people to the issue by providing testimonies of victims rather than providing clear guidance on the ways in which traffickers work so people are made aware. There was also training for people who work in state or human rights institutions in the frontiers. Training was also present at schools but sometimes, we, trainers, are used to talking  about our rights with the intention of socializing and making people understand about the ways in which we could be captured or exploited and forget  that, even when people are aware of their rights, it is the lack of opportunities that lead them to be economically dependent and, as a result, workers undergo exploitation, violence and abuse . Sometimes it is not enough to know our rights, it is also important to know that we may have real access to justice and to assistance. Another important step is to be able to have a job with fair pay and conditions which do not set our physical and mental health at risk.  These rights, which are basic and essential, are not being taken into account in Bolivia, neither by society nor by the State. The State has  not made enough  changes to guarantee  better living for human beings who deserve to be free and not to be exploited.               Some reflections on the Bolivian and Argentinian policies related to the original peoples’ issue.   When I write, I intend to be as fair as possible in terms of the reality I observe. To be honest, there are times we do not know where we are going. We are in Latin America and we see governments pretending to respect human rights, but when we analyze the situation we find out that only some human rights are taken into consideration. Some sectors of the society are forgotten and they are “remembered” during political campaigns. After those are over they do not receive what the politicians promised. At this time I returned to Bolivia to share my documentary: “Slavery: that is the question.”. This documentary focuses on the human trafficking in Bolivia. We traveled during several months showing this documentary. In this period we noticed  too many conflicts had arisen between indigenous’  and peasants’ organizations. The hardest thing to understand is why people who used to work together to change their oppressive conditions and to achieve equal opportunities are now separated. And people who were identified as oppressors, those who had economic interests, are now inserted in positions which were supposed to be filled by members of social organizations. And the organizations that were victims of discrimination were now allies. We may think that people “from the right” could have changed their minds and could have overcome their differences, but  that is not so. These policy lines follow their ideologies, but the strange thing is that the national government, which is supposed to protect the aborigines, was recently involved in defending the economic interests of some companies. On the other hand, the national government gave support to the peasant’s organizations which asked for more lands to harvest coca, which is very profitable nowadays. Unfortunately when we make comments about a government which claims to follow a humane line, we are accused of turning against a government that responds to the people needs. But the truth is that we always support the achievements towards the vindication of the aborigines’ rights.   Only when we see that they are violating the citizens’ rights, whether in Bolivia or in Argentina, we intervene and try to find a solution, no matter which government is in office. For example, in Argentina, they congratulate us when we inform about the achievements and punishments related to the military dictatorships but when we talk about the absence of policies to help original peoples , we are told we do not  recognize the achievements of the current government (Kirchner). What we do celebrate is the constant fight of the missing people’s families. To be honest, we have to say that Nestor Kirchner and Cristina Fernandez de Kirchner ‘s governments focused their work on the economic stabilization benefiting middle class people who became bourgeois with only one aim: their status quo. But poor people, peasants’ organizations and indigenous communities are the ones which have not seen any transformation or solution yet. In Bolivia we see a similar situation. When we talk about constitutional achievements related to the original peoples, children and women rights, they congratulate us. We also say that these achievements have not been enough to change reality. They only work for specific objectives and they do not follow a constant process over time (and we are not talking about the new constitution or laws).   We do not see any possible change, since this has been is an ongoing thing, unless there are dead people as a result of a confrontation and this information appears in the newspapers, there will be no reaction as the political agenda is, actually, the mass media agenda. If the information does not appear on TV, there are no policies to solve the problem.   A sample of the mismatch between discourse and action is the Tipnis route conflict. The local inhabitants, indigenous peoples who lived in a preserved area protested against the building of a highway they saw as disturbing their way of life. And, in response, the State, who pretends to support indigenous rights, sent a group of policemen to beat the aborigines and prevent them from going to the capital city of the country to complain against the building of a highway in their lands. The government had already built much of the route. Apart from that, the financial agreements with other countries made the Bolivian government attended to the political and economic interests rather than to indigenous peoples’ needs. It is repeated once and again: power and money prevail over people’s interests. We want to be honest with you and tell you that we still have hope that this situation will change and that the authorities from Bolivia and Argentina will listen to the citizens so that they will be able to follow their ancient style of life and, also, have access to their rights. At least that is what I think…. Nelson Vilca.   THE BICENTENARY IN ARGENTINA The May Revolution was the first step to stop being a colony and to become a free country. After 200 years, we are not far from the 1810 reality. And I am talking about the fact of being dominated. We do not deny the important effects of the Revolution but we are against the speech about freedom repeated in many Latin American countries. I am referring to “the” America which was dominated by dictatorships for many years and subjected to the world powers’ interests. But after falling many times and getting up once and again, Argentina, as many other countries celebrate their independence anniversary. (The bicentenary) . In 2012 we still face poverty, exclusion and slavery (called human trafficking). A sample of the continuity of this problem is that in Latin American countries there is not equality between citizens. For example, people from shantytowns are mistreated by policemen, while those who live in a private neighborhood receive a special treatment by the officers. What we see is that the children of those who fought for a free country still believe in that dream.  In the dream   we see people who work for culture, engineers of impossible dreams (and we do as much as possible to make those dreams real), teachers of perseverance, employees of their own justifications and slaves of their own ignorance. Only patience, understanding, attitude and spirit will make our Nation grow. We do not expect perfection because perfect societies do not exist. I say this because there were attempts to get a “perfect society” and they failed. But the mechanisms to obtain that “perfect society” were achieved. The first things to be disregarded were the human rights and this was done in the name of justice, truth, science and the improvement of human species.   Argentinian people are good evidence of what happens in Latin America. We celebrated in many cities, millions of people participated of the celebrations and enjoyed but there was not a real analysis of what happens beyond their “street”. They did not pay attention to others’ reality; such as people in Argentina who are not free or independent. Everybody’s freedom was the real spirit of the Revolution and we still hope to reach it. It is something repeated in our hymn but we still do not see it: “Hear mortals, the sacred cry. Freedom, freedom, freedom. Hear the noise of broken chains.  Behold, enthroned, the noble Equality”. People want to be heard and taken into account and need the organizations to do something to change this systematic plan against our original peoples. Human beings want to end this exploitation of man by man.   Qom thought: “La Primavera” Spring community.   We were anxious to visit the Qom Chief Félix Diaz. We were able to visit his community which was recently named “La Primavera” (Spring) which in their language would be something like potae napocna navogoh. On Thursday September 22nd 2011 we went on a journey that lasted over thirteen hours from the city of Córdoba to Formosa almost reaching the frontier with Paraguay. We arrived in the community where there was a conflict in November 2010. As a result of that conflict, a native citizen, Roberto López, was killed by the police. A conflict in which nothing has changed despite the fact that part of the community has conducted a camp in Buenos Aires to claim for their rights. At that moment, the National government promised to take action but it did not. So we wanted to go to “La Primavera” community to talk to their leader who has been elected by the majority in an election imposed by the government to delay negotiations. The media of Formosa are still against the community. We can give another example. It has to do with a truck with donations which was stopped in the community area by the municipality. They also receive food provided by the Nation state but it is delivered every two or three months and many times the Expiration dates have passed by the time they get there. There are several complaints because patients from the community are not treated at the local hospital. These patients suffer from pneumonia, malnutrition, stomach tumors and other illnesses caused by the ingestion of contaminated water.  To make things worse, they are discriminated by the Council member Elizabeth Obregozo and the ambulance system is denied to them. They cannot report these situations and they do not where to go to complain about neglect.             Young people have to emigrate and they are exposed to trafficking situations. When we arrived in the community, we were told about nine brothers from the community who were being exploited by their employer. They take advantage of the lack of employment to exploit their employees. They intend to work in the production of bricks or in crop-related jobs but they are also exploited there. And this happens because they lack the lands that were taken from them. They had an area for collecting fruits, fishing, grazing and hunting there. Young people cannot go to College because they do not have enough resources. Even when they can get a scholarship, it is not possible for them to go to College because they do not have a good education due to the fact that their teachers are political leaders and they are constantly absent because of the political campaigns.  30 % percent of the students are indigenous and they say that they want to change their lives but poor primary education and few resources to go to secondary school or to the university, make things difficult. Originally, the community area was of 10,000 ha. Nowadays we are talking of 3,500 a.s where 3000 families live. There were 900 ha. which belonged to the Qom community and now they are part of the University of Formosa. The University does not help them much and the anthropologists do not do it because they are afraid. There is one exception and she is Lorena Cardin, from Buenos Aires, who has been helping and accompanying them for ten years. The manipulation of the City Hall is clear in that they do not to pay attention to the Qom claims. Their city hall charges them from 30 to 50 pesos for the water supply (they fill the small tank with water). The price varies according to the client. They say that the money is for the driver’s tip. An aboriginal cannot go to the police station to ask for help because officers  file  lawsuits against them and if something happens, the aboriginal  is always the one to blame. This is an area where we see a lot of discrimination. One example of this is an aboriginal beaten by a white man. The Justice officials do not intervene. The white man apologizes and the problem is seen as solved. Roberto López (an aboriginal who was killed) was found with bullets in his back and a mortal wound the result of a  9 mm bullet. The police officer who died on November 23rd was found in the same condition. Another example of impunity is that the members of the community were blamed for having guns to justify the policemen’s use of them. There is a video, presented by a repentant witness officer, which shows that only the policemen had guns. After one year of being evicted from their lands, the community suffered another attack. One night, Tino Diaz’, grandson of the Qom Chief, was burned. He said that it happened  at about 20:30 and that it was on purpose. As a result he lost his belongings which were inside his poor house. Political  leaders and local farmers  creoles, who use Qom fields for grazing, are suspected. Soon the National Border Guard officers, responsible for the safety of the people in “La Primavera”, arrived and initiated the investigations, but nobody was found guilty (all the statements in this article were made by Felix Díaz, Qom community leader). Original brothers. We are not back. We were always here. But you could not see us.   Young comechingones (we are alive)   Ana Ines Ordoñez (who was born and lives in Buenos Aires) tells us that she is a young woman who is, as many others, seeking to know more about her identity. Looking among her ancestors, she finds out that she belongs to a group of people who are supposed to have  “disappeared” Not long ago, it was said that the Comechingones had disappeared. It is true that they do not live in the communities any longer- as seen in Hollywood movies. Ana found out through her grandmother that she was a descendant of the Comechingones people. This name was given to the aboriginals by the conquerors. Some versions say that the translation of the word “comechingón” meant “eat shit”. There was another version that explained that they were called like that because they “ate a bird named chingon”. But when Ana went to Córdoba she was told that “camichingón” was “the protector of the mountain”. The original brothers used to repeat that word to ask for strength. And “comechingón” is the Spanish translation of that word. They say that they are extinct (referring to the “comechingones”). At that point, we began our interview with Ana. She thought that they were extinct because that is what we were told at primary school in Argentina. But the survey of 2004, conducted by the INDEC ( National Institute of surveys and census), determined that there were, at least, 5000 homes in Córdoba and the people who lived in those homes declared themselves to be  “comechingón” descendants. The newspapers (in 2004) informed that there were 5000 “comechingón” people but they ignored the data provided by the INDEC which specified the existence of 5000 homes. In those homes we may find one person but also seven. The INDEC talks about 4 people per home, father, mother and two children. That is the average. So we are talking about 20,000 people or more because there are people who moved to other provinces who were not included in the final count. It was not possible to estimate the number of people living in Córdoba who ignore the fact that they may be /are “comechingón” descendants. In 2004, we interviewed many young people who ignore the situation because their parents had never mentioned it. In some cases, it was their grandparents who talked about it.   This was the case of Ana. Her grandmother used to tell her stories about her people, her language and legends related to that. So the family history did not die with her. But it took her many years to confess her identity. She was afraid of being kidnapped or raped as had happened to their ancestors. But one they she told her family that she was a “comechingón” descendant and she added that she went to church regularly as if she needed to be forgiven for committing a crime: the crime of being an aboriginal. In Latin America, both in the colonial an in the current times, there were many massacres of native ethnic groups. In Argentina they were killed with guns, but, also, indifference and oblivion killed them.   THE IMPENETRABLE: the debt still exists.   The impenetrable Argentine Chaco, a place known for years for the debt we have with the Qom people ( Tobas). We traveled to Chaco and checked that the debt still exists. We say so because we were witnesses of the situation. We traveled there because of a friend called Dante Gigena. Dante traveled to deliver donations to a rural school in Cabeza de Buey, which is 30 km from Bermejito and 400 km from Resistencia (capital city of Chaco). We went there and we realized that there is still a debate and that there are many needs. What is the debate and what are the needs? We can mention some of them. They still argue whether to give them a fish or whether to teach them to fish”. Some phrases are always repeated, such as “Are they victims or not? Is it a political decision or is it our decision?” The phrases are known but the situation is not solved. We traveled to the area where there are native communities. In those places, there were many reports of people dying of malnutrition or because of drinking untreated water. The situation is still the same but the truth is that many people send anonymous donations and the State has promised to provide subsidies, believing that this  would solve all the problems they have. We went there and we shared time with people from the communities and we can say that there are hospitals and, as a matter of fact, they receive the subsidies but they still ask for help. They do not need to increase their dependence on the Nation state. The Nation state does not take into account the history of people fighting for their survival. People who survived before the creoles even existed in Chaco. The native communities survived because they had the forest which fed them and gave them shelter. But they only used what they needed and this is something that people from the cities will never understand. They think that aboriginals show a lack of interest in progress. White men do not understand that Qom people do not need to destroy nature to increase their economic income. Unluckily, there are more projects to destroy the forest, something that would leave communities with fewer resources to survive. Qom culture cannot change from one day to the other, so we should not do things different from their culture.. If we do so, we would not be helping them to survive. We would be changing the Chaco forest into a copy of a consumer culture. And this is what is done to please those who live in the cities who believe that their life patterns are the solution to the “keepers of the impenetrable mysteries”.     PRACTICE LEADS TO KNOWLEDGE   After several investigations and experiences of participating in meetings and conferences, I noticed that the practice of people working in different activities, whether they are professional or not, led them to concrete achievements, which is more than just technical and theoretical studies. The collectors of information from the indigenous communities have been trained in  a line of Western research which often differs from the thinking of a community lost in the forest. That is to say that the original communities (also shantytowns, or slums inhabited by immigrants, peasants or descendants of aboriginals) have different habits, behaviors, etc.  from those the interviewer is regularly exposed to unless this person is a native of the place. But also the forms, in which the interviewer will write the information, do not have an option to register the real answer given by the interviewee. He only has the option “other”, meaning that the answer is different from the ones provided. The point is that the “other” option does not give us much information. These information is lost and it is not taken into account when planning. It is taken as something accidental and without importance. We have to bear in mind that international and national policies are developed to work with only one problem with a single model and do not consider the specific situations of the smaller groups within the society. This position is crucial in the implementation of projects and plans, which are an imposed solution and not a response to individual needs. This is the real situation, even though it is said that the plans are made to improve the standard of living of these small groups. The following would be an example of what we are saying. A community had one house next to the other forming a circle. In the middle, there was a free space for meetings and celebrations. Solidarity engineers, who wanted to help the people of the community, placed a drinking water tap in the center of the circle, so that they did not have to walk so far to get water. But the engineers did not take into account the people habits or customs. People wanted to move the tap outside circle and behind the houses. Engineers argued that it would be very expensive to move the tap which was, from their point of view, better located in the center of the village. The villagers explained that that the center of the circle was reserved for meetings and celebrations and it was there where they decided about the future of the community. And that the perfect place for the tap would be by the river where they bathe and wash their clothes. And now both places were together. Engineers wanted to help but the village had its reasons and those reasons were their customs. And that is the moment when decisions are really made in terms of the people involved. We see that there are better results when the  people involved intervene, rather than when fixed plans are presented. Projects related to agriculture, fair trade, recovery of culture: A process by which one rediscovers the other. These plans, in which the people involved intervene, are much better than some national and international projects. And it is due to the fact that they are built on real bases taking into account the culture of the community and their way of life. Then they need technical and economic resources to develop the projects. Here we have an example. When a dam is built, people from the community are not asked about it.  The State is not interested in their needs. It only cares about the benefits according to their idea of progress. Instead communities build green houses with ventilation and heating systems which are not expensive and do not affect the ecosystem because the materials used are recyclable. Solar panels are one example of that. In summary, people from the communities find their own ways to use alternative energy without destroying or flooding the ecosystem. These alternative actions would respond to the need of new energy sources.  These small works which are born of these communities’ experience could respond to larger demands of alternative energy if moved to the big cities. It means that cities would be able to recycle energy and be self-sustained producers of clean energy alternatives. To make things clear, we say that social projects in which the people involved are the ones the projects are destined to do better than those which have different aims. We are talking about less expensive and, usually, self-sufficient and sustainable projects. These social practices, whether cultural, economic or educational ones, are not based on institutional structures, but on the contrary, they are built with informal structures which can be changed according to the needs. These projects are, generally, opposed to the ones proposed by th State or the International organizations. The State plans are designed to solve the problems of the whole society and not the ones related to small groups. Besides, the solutions should not affect the interests of the organizations that proposed those solutions. In general, the aim is to benefit their political situation. They also use it for propaganda. They do not care about people and their ways of living and interacting with their environments. The projects are thought of as institutional programs which can measure positive achievements and false positive results for the balance of the policies implemented which only see the general and not the particular situation of the small communities. Because of all this, we can say that  the experience, the data collection in the campus, the real practice or whatever you want to call it, lead to knowledge. And many times these activities or projects are made by members of the communities; we are referring to people who are not trained. They are peasants, artisans or mere observers of their environment. And there, in their works, we see better solutions for the society.     DO I NEED TO TELL YOU? Time passes and we continue fighting for a better world. Perhaps the achievements are not many or not visible. Maybe we are lovers of lost causes. I do not know. I do not think so. I think that we are just people convinced that something must be done to change this reality; this mirror that shows us indifferent or absent; in this world that hurts itself without seeing the consequences. At least that is what we think because sometimes we hurt others and we do not see our own actions, not to take any responsibility. There are paths we seem to find without looking for them. There are people that, without understanding each other, let us know that they need help or that they can help us. It is something spiritual, something “given”, I do not know. But it is true that something exists and it is present among us. It is also true that sometimes we do not get involved in fights that are huge. Even so, we help people we do not know and many times we are not asked for help but we do it anyway. We do not know why but we help even with the risks that we face in doing so. Even so, we help people we do not know and many times they do not ask for help, but we do it anyway. But the truth is that at the end of a year we look back and see that we are a lot- the ones who help other people. So I think that I do not need to tell you that we are not alone. We are many and sometimes when we walk along the streets we recognize each other just by looking into each other’s eyes. We understand each other, we meet and we grow, even without knowing it.     FINAL GREETINGS WE DO NOT HAVE TO BE SAINTS. We do not have to be saints to understand those people who suffer from slavery or hunger. We do not need to be lawyers to understand that justice is a story with different endings according to the pressure and the resources that one may have. We do not have to be doctors to know that the soul’s pain is not cured with pills or by saying that we are good people. We do not need to be journalists to learn about the crimes against humanity or biologists to know that nature asks for peace to cope with the many attacks it has suffered up to now. We do not have to be prophets of any religion to know that something is happening and that we are being attacked. And after realizing of all those topics, we cannot say that things will be solved on their own because it would be to do the same which means doing nothing. That is why believing that we can change our reality makes us think of solutions or at least, dream about them. Maybe we will not see the transformation but another person will. And An this will only happen if we transmit the idea that something must be done to change reality. That is why we prepared this set of articles. We wanted to express our concerns  hoping that enlightened people would reveal potential solutions. Sincerely………Vilca Nelson.           THOUGHTS  

Women are the main victims of  violence and at the same time are the main fighters to change that.


Silence kills but, sometimes, in silence we can build powerful answers, we have to listen to our inner voice.

  My dad is a worker, a fighter, a militant of life, a maker of ideas and he is not aware of it. He does not need to highlight his belonging or  his relationship to the indigenous  people. He does not label his everyday life because he is a father, a simple worker, a mere man, only that.

When recounting the life histories of my parents, I see that the election of my job is not a mere coincidence. My uncles worked in the harvest coexisting with children exploitation situations, which was very common in Salta. My father was sold to a rural teacher to be her servant. My mother was an abandoned baby and was taken from the street by a woman who exploited children and then she sold them. There still exist similar situations in the present and I fight to stop them. I do not do it because of my parents’ backgrounds. I do it because destiny leads me on  this road.


For those who want to hear good news and positive results, I´ll tell them that we gave talks about human trafficking in Córdoba, Entre Ríos, Jujuy, Salta , Buenos Aires, Bolivia and Uruguay where we ended our journey. We talked to more than 15,000 people on the issue. We had more than 20,000 visits to our website and more than 129,000 people watched our videos on you tube. Our documentaries were also shown  in Chile, Ecuador, Bolivia, Canada, Spain, Sweden and Venezuela. Those are some of the good results for those  that care about them. For me the work continues every day.


We fight every day to be free. We fight every day to understand and realize that this fight belongs to all of us. And when we talk about being free we say it in every sense, not only in a poetic sense. We are also referring to human trafficking (slavery), which is always present and some  do not want to admit.


The mass media wars are constant. Our jobs and relationships are being monitored. And there are people, within the organizations, who destroy what has been built. It is not a fantasy, it is true.


Sometimes we say a lot and we do nothing, but we cannot live under constant pressure because we have families and jobs. Even if we are alone the time demand and the effort is huge. We are militants and we work in different ways to change reality but we cannot do everything and be everywhere but something tells us to take action to modify reality which is not sensitized to  human rights. And something inside us knows that nothing will change if we do not join forces to achieve transformation.


I am just a man who believes in justice and freedom and fights to help people to be free and to live in a fair world. I think that is what we can do to achieve happiness and to be helpful. 


There are people in this world who can teach you many things but without knowing it because they do not realize that they are really teaching.  So we have to be on the alert and pay attention to those people’s words and details but also to their silence. They are unaware of the meaning of their words, silence, actions but they will be significant for you.


I think that the most important thing is that you can create new ideas or solutions with all you have learned along your life. As a result of this, other people would benefit from you and restart the cycle.  That is why you have to be ready to learn things that, sometimes, the person who is teaching you does not know  he is doing it because  he does not even know the knowledge that he has. And the benefits of this learning are not yours, they will be for people you still do not know. You have to be prepared and take what is important in life, the rest is not needed.


When we were kids, things were easier because we did not pay attention to things that were not really important. I hope you understand the meaning of my words. I do not want you to see it only as a nice message. I want you to realize that we, people, are important. I think it is a good idea to be happy and not worried about things without any importance.


I think that it is good to be precise and specific and not to bore you with things which do not lead to real change. Sometimes we talk a lot and we say nothing relevant. In those cases it is better to remain silent to observe what is going on around us and then act when necessary. We do not have to spend much time  saying what we are going to do, we have to do it. Act without much saying. In short, we have to be fair and specific in the moment that we are needed and focus on adding people to the matter so that the change that we claim would be achieved once and for all.


We are leaving footprints when walking. Maybe it is nothing but when we look back we see all we did and we think of what we are going to do. We are doing something; something small but significant and it is to highlight that exploitation, violence, discrimination still exists. We want it to finish. Even if we are persecuted , we will go on because it is our decision, our choice and we know that we are not alone, that we are not crazy, that we can do more. We only need your help, your two cents.


Sometimes I am sad because I do not see the results that I am expecting but a friend of mine tells me not to worry and to bear in mind that we are now sowing and there will be others who will harvest our efforts. But our job as sowers, despite cold or hot weather, loneliness, etc, is necessary for the times to come.


We have to stop being afraid of getting involved or participating. Do it your way but do something to set us free.


Sometimes to help other people you need to help yourself first. But to do that you have to know who you are and then you can think of what to do to help others.

1   4 4 (3) 7 20 CONSEJOS DE LOS INDIGENAS NORTEAMERICANOS 423107_10200447018396846_214537271_n

comunicadores originarios los primeros en ser perseguidos

Un total de 2.271 periodistas han sido asesinados en todo el mundo mientras cubrían noticias en los últimos 20 años, según un informe de la Federación Internacional de Periodistas (FIP), que señala que sólo en 2010 han sido víctimas de asesinatos selectivos, ataques con bombas o incidentes de fuego cruzado 94 informadores.


“Esas cifras ilustran cómo en una época en la que los medios son más poderosos y cuando la gente tiene mayor acceso a fuentes de información diferentes, los periodistas que tienen la voluntad de decir la verdad se enfrentan a riesgos cada vez mayores”, ha advertido el secretario general de la FIP, Aidan White.

En el último año, Pakistán se ha convertido en el lugar más peligroso del mundo para ejercer el periodismo, con 16 muertos, por delante de México y Honduras, que tienen diez nombres cada uno en la lista de asesinados.

Comparado con 2009, cuando fallecieron víctimas de la violencia un total de 139 periodistas, en 2010 ha hubo un número menor de asesinatos. Sin embargo, la FIP advierte de que los conflictos regionales, las guerras de la droga y la inestabilidad política mantienen altos niveles de violencia y amenaza contra la seguridad de los medios.

La federación critica la “impunidad” con la que se han perpetrado algunos de estos crímenes y urge a los gobiernos a que se tomen en serio esos ataques a la prensa y actúen de manera creíble para disuadir a sus autores.(EUROPA PRESS).


lo que no se sabe es que existen muchos comunicadores originarios perseguidos y asesinados y por ello es que publicamos algunas entrevistas de Bolivia, Honduras , Guatemala para que vean en resumen como son perseguidos los comunicadores ingenas, originarios y los afro descendientes en Latinoamérica.

un ejemplo de ello es que solo en Honduras 46 periodistas han sido asesinados y seguimos contando.


entrevista a nelson vilca sobre la situación política de los pueblos originarios en Bolivia


entrevista sobre Honduras y su conflicto.


entrevista sobre Chile


entrevista sobre Guatemala


minorías étnicas en Bolivia amenazadas


minorías étnicas en Bolivia amenazadas


minorias etnicas de Bolivia

Es triste saber que Honduras, Guatemala, Paraguay, y Chile, si bien son Estados democráticos, los comunicadores originarios de esos países viven en una constante persecución y amenaza, y en esos países reina la impunidad cada vez que se atropellan los derechos de los pueblos originarios.


elecciones en Bolivia en 2014

Elecciones en Bolivia:

El 12 de octubre del 2014 a 522 años de la invasión y genocidio de la colonización, se realizó en Bolivia las elecciones presidenciales, en donde vuelve a ganar el presidente indígena Evo Morales con el 60 %, siguiéndole Doria Medina con el 25 %, Tuto Quiroga con el 9 %, Fernando Vargas con el 3 %, y Juan del Granado 3%.

Si bien solo se han contabilizados el 3 % del total de votos, se espera que antes de dos semanas se termine de contar, pues ese es el plazo que por ley se puede esperar los datos definitivos.

En una elección con varias irregularidades, como ser las quemas de varias ánforas, (urnas), el robo de planillas de votantes, lo cual derivo que no se abriera algunas mesas de votación. En Argentina por no haber personal para que se complete una mesa de votación no se abrió esa mesa.

También hubo prohibición de reuniones proselitistas, pero en Oruro se realizaron reuniones del partido del Mas el día sábado, con la obligación de ir, de lo contrario sanciones a los que faltan, y de la alcaldía de Cochabamba se derivaron recursos para que se paguen a los fiscales se mesa del Mas sus refrigerios y gastos.

También desde las organizaciones campesinas, se obligó a sus integrantes votar al partido del MAS de lo contrario serían castigados con látigo (chicotasos), a los que no voten al MAS.

También se siguió la campaña en las redes sociales, como ser twiters, y facebook, a pesar de estar prohibido y

existió un piquete el día de las elecciones, y que continua todavía, en la asamblea permanente de derechos humanos en donde se reclama por los derechos de las minorías étnicas, cosa que el Estado Boliviano no está haciendo y que los mismos están siendo perseguidos, con amenazas, detenciones ilegales, y golpizas a sus dirigentes.

Pero lo cierto es que el partido ganador de Evo Morales pierde votos en las zonas andinas, y gana votos en la zona de tierras bajas.(media Luna).

Algunos medios de comunicación hablan de 200 millones de dólares en publicidad que el gobierno Boliviano gasto, pero lo cierto es que  6 de cada 10 bolivianos votaron al MAS,

En el extranjero hubo 272.058 personas habilitadas para votar en el extranjero en 67 ciudades de 33 países, en donde Bolivia tiene representación diplomática, y solo en Argentina hay 121.290 empadronados, y lo sigue España con 74.634 empadronados. Y en el país de Bolivia existen 5.973.901 empadronados para votar.

Pero muchos no votaron por llegar tarde a la votación o porque se cerró la mesa de forma temprana.

En el 2009 el 95 % de los inscriptos votaron y este año similar cifra, lo que también se visualiza es el crecimiento de la cifra de votantes en el país de Bolivia, pues en el 2009 existía 4.970.458 empadronados y en el 2014 hubo 5.973.901 empadronados para votar.

Esta es la octava elección desde 1985 en Bolivia y se votó por segunda vez en Argentina.

Una de las criticas constantes fue que el Movimiento sin miedo y la unidad democrática, criticaba la misión de la OEA  que fueron veedores de las elecciones, pues consideran que no tienen capacidad, para identificar irregularidades, pues consideran que no quieren hacer observaciones que no incomoden a nadie, lo mismo paso con los veedores populares que eran extranjeros de Argentina, Chile y de otros países latinoamericanos, pero que eran visiblemente proseletistas del gobierno del MAS, lo que dificultaba la observación objetiva, pues si bien hubo algunas irregularidades, los veedores no vieron nada.

También estuvo las naciones unidas como veedores, pero tampoco hicieron denuncias de irregularidades.

Si bien también existe muchas críticas a la corte electoral y a los tribunales de justicia por ser ciegos a las denuncias que se realizaron, la corte electoral actual gozara de buena salud.

En estas elecciones hubo 270 periodistas acreditados y 100 periodistas extranjeros( entre ellos de Estados Unidos, Canadá, y Países de Latinoamérica,  y la CNN en español le entrego a Evo Morales la medalla de oro por logros de su gestión).

Si bien celebramos que la democracia continúe en Latinoamérica, lamentamos que varios candidatos del MAS tienen condenas por estafas, que su órgano actual legislativos tenga a violadores de su hija de 9 años, y concejales violadores de empleadas de limpieza y que esto se realizara dentro de la legislatura, que existen muchas denuncias de corrupción en alcaldías y en gobernación del MAS, y que los tribunales y fiscales de Bolivia sean amenazados y apretados para que no juzguen a los masistas, y que sean perseguidos y amenazados dirigentes indígenas que denuncien y critiquen los ataques a las estructuras de los pueblos originarios que solo responden al mandato de la comunidades y no al mandato del partido del MAS.

Creemos como comunicadores originarios, que la democracia es otra cosa, y que los pueblos originarios no quieren la explotación de su selva o monte, por más que esto signifique más dinero para las arcas del partido del MAS.

Saludamos y festejamos los avances de la constitución, y la nacionalización de los recursos y de los servicios y los avances en la admisión de los pueblos originarios en la política de Bolivia, pero no nos parece que el precio a pagar sean acciones similares a las viejas políticas, y lo más irónico es que esas acciones, al nacer el proceso de cambio, estaban en contra a estas políticas.

Desde La Paz Bolivia, los saludamos…Nelson Vilca (comunicador originario)

contacto: 61204011 vilcanelson@gmail.com     www.pueblos-originarios.com.ar

entrevistas en elecciones:

Elecciones en Bolivia entrevista de Nelson Vilca a veedores internacionales
entrevista de Nelson Vilca a los veedores internacionales sobre las elecciones en Bolivia mas info en http://pueblos-originarios.com.ar/


Alvaro Linera en elecciones 2014 entrevista de Nelson Vilca
12 de Octubre 2014 elecciones en Bolivia, Alvaro Linera en elecciones presidenciales, el vice presidente de Bolivia da una conferencia de prensa, entrevista de Nelson Vilca



elecciones en Bolivia denuncias de intento de fraude en La Paz-Bolivia, zona sur, entrevista de Nelson Vilca









video debate sobre violencia a la Mujer en la asamblea permanente de derechos humanos

contacto:61204011 vilca.nelson@gmail.com
saludos…Nelson Vilca (comunicación e investigación en derechos humanos)

Vídeo documental sobre violencia a la Mujer en Bolivia: Tengo derecho a ser feliz

El vídeo documental tengo derecho a ser feliz, es un trabajo que llevo un año de investigación en Bolivia,  que nació después de haber realizado en enero del 2013 un documental en San Salvador de Jujuy-Argentina, allí relatábamos como un grupo de mujeres que vivían en una villa, se organizaron para defenderse de sus propios maridos, padres, tíos o novios, que las golpeaban y abusaban de ellas. Estas mujeres realizaron brigadas para hacer guardias y poder evitar que mataran o golpearan a más mujeres, pero no felices con esto solo, construyeron con sus propias manos un barrio libre de violencia, donde habitaron esas mujeres víctimas de violencia y todas aquellas familias que querían vivir en un ambiente sano cooperativista.

En toda Bolivia se vive un alto grado de violencia y un alto grado de alcoholismo, que lo potencia, al ver muchas fechas festivas en el país andino, provoca un gran índice de violencia y abusos sexuales a niñas, adolescentes, mujeres y mujeres adultas.

Se promedia que 9 de cada 10 mujeres en Bolivia han sufrido un grado de violencia en su vida, y se promedia últimamente que cada dos días hay un femicidio.

Pero esto no termina allí, las mujeres sobrevivientes a esta escala de violencia, persisten en su clamor en el sistema judicial, que en vez de escucharlas, le ponen obstáculos para llegar a la justicia y a la verdad.

El nivel de revictimización es altísimo, pero más que los protocolos de asistencia a la víctima, o las mismas leyes prohíban esto, los operadores de la justicia lo vuelven hacer una y otra vez, y en vez de ser operativos y sensibles terminan siendo crueles e insensibles, y con una constante retardación del proceso judicial que terminan cansando y torturando a la víctima.

Tengo derecho a ser feliz, es un proceso de acompañamiento a tres víctimas de violencia que sufrieron maltrato, amenazas, una total incomprensión en la atención a la víctima.

En uno de esos casos que estuvimos acompañando, unos terceros le intentaron golpear y por impedirlo recibimos golpes amenazas, e intento de ser acuchillados, lo que llevo a que ahora somos testigos en el proceso judicial.

Este material dura 52 minutos de entrevistas como ser al vice-presidente de Bolivia, a la presidenta del senado de ese entonces, (2013), a Fiscales, abogados, investigadores, y a víctimas de violencia de diferentes condiciones sociales, indígenas y no.

Estas entrevistas, filmaciones,  e investigaciones se realizaron en las zonas de La Paz-Cochabamba, Santa Cruz y Potosí y fueron producidas en el año 2013.

Esperamos poder con este material de investigación visualizar la realidad que tienen las víctimas de violencia, no solo la situación de maltrato, si no los mecanismos que mantienen esto inserto en la sociedad como algo cotidiano, si bien la sociedad y los organismos estatales se manifiesta preocupados por ello.

En los hechos, tanto los organismos estatales, como los integrantes de la sociedad, no logran transmitir en hechos reales su preocupación.

Más allá de las leyes que se impongan para luchar estos crímenes, si no hay recursos, si no hay capacitación y veedores del cumplimiento de las leyes, esto continuara.

Es por ello que a través del debate y del compromiso personal de todos los ciudadanos y operadores estatales, es que se puede vislumbrar una transformación de paradigma. Y este documental es una herramienta para lograr este fin.


adelanto del vídeo:



Pre cumbre de comunicación Indígena-Originaria, Campesina:

Si bien pude asistir a esta cumbre, me costó mucho poder participar, pues desde el principio un coordinador de Bolivia no me dejaba participar y constantemente me echaban o mandaban a sus empleados para lo que lo hicieran, si bien hable con la ministra de comunicación de Bolivia y el director de CEFREC, que me conocen y saben de mi trabajo, y ellos no tenían problemas para que yo participara, me fue dolorosamente penoso hacer mi trabajo como comunicador originario, siendo una cumbre de pueblos originarios.

Pero más allá de esto, que es algo particular, pude, gracias a mi insistencia y habilidad para evitar los puestos de control, lograr entrevistar a varios referentes de la comunicación originaria.

Y después de una serie de entrevista me di cuenta que es triste saber que Honduras, Guatemala, Paraguay, y Chile, si bien son Estados democráticos, los comunicadores originarios de esos países viven en una constante persecución y amenaza y en esos países reina la impunidad cada vez que se atropellan los derechos de los pueblos originarios.

Si bien el trabajo de comunicador e investigador es constante y muy duro, lo que siempre sobresalió en la mayoría de las entrevistas es que no hay financiamiento para estos emprendimientos, y esto hace que siempre los proyectos estén a un pelo de caer en la quiebra o que ya no puedan más continuar su labor, pero es su ingenio, y su persistencia, hace que continuemos en esta marcha titánica.

En latinoamerica existe un gran número de comunidades de pueblos originarios y descendientes de pueblos originarios que no viven en comunidades, pero a pesar de ese número extraordinario, lo que no hay mucho es el reconocimiento a la identidad originaria, y en algunos casos existe el desconocimiento o el ocultamiento pleno a la identidad de pueblos originarios, lo que hace la labor del comunicador y del facilitador de pueblos originarios, que sea algo muy importante , pero que también que sea constante y sin descanso.

El trabajo del comunicador originario no es solo informar, si no también trabajar la espiritualidad, también es el resguardar la memoria del pueblo, es un nexo entre la vida cotidiana y la espiritualidad del pueblo o nación originaria, es el mediador de conflictos, es el denunciador de atropellos a los derechos, es el interventor en espacios donde reina el caos y el atropello.

Pero esto no implica que sea visto muchas veces, como algo fundamental dentro de las organizaciones originarias, más bien es visto como algo secundario, desde la cúpula de directorio, o los líderes de pueblos originarios, el ser comunicador originarios es a veces bastante desgastante, pues sus líderes lo ven, en ocasiones como sus empleados, siendo que siempre son consultados los periodistas para las decisiones importantes de la comunidad, y siempre son mal pagados, o simplemente no reciben sueldo.

Muchos de los comunicadores originarios, tenían otro oficio, o son profesionales en otras áreas, pero el hecho de que la tarea de comunicación es importante, y nadie lo llevaba a cabo, los nuevos comunicadores se pusieron en la tarea de aprender y hacer al mismo tiempo, si bien con el tiempo recibieron capacitación, y tuvieron que hacer sus trabajos con poco equipos, y de esos pocos equipos algunos veces eran viejos y averiados. Lo que termina en que el trabajo debía ser llevado y responder solo en la capacidad de solución que tenía el comunicador y en su  madurez para continuar la tarea y no abandonarla.

Otra coincidencia en la labor del comunicador originario, es que las antenas de las radios o canales de televisión a veces no llegaba a mucha distancia su señal, entonces se realizaba una labor muy grande, para ver pequeños resultados, o el público al cual llegaba era muy chico, y siempre estos se veían mejor seducidos por opciones más comerciales o más pasatista, que a las opciones culturales o de reflexión que proponían los medios de comunicación de pueblos originarios.

Si bien existe un convenio 169 al cual se suscriben varios países de Latinoamerica y también existen leyes de cada país que amparan y velan por los derechos de los pueblos originarios, muy pocos o casi nadie cumple con esas leyes, pues los países que hablan y se dicen ser pro militantes de los derechos humanos, la realidad muestra que cuando los intereses económicos y convenios internacionales aparecen, los Estados se olvidan de sus propios discursos y prospera la megamineria, la destrucción del monte o selva, el consumo del agua para uso industrial que contamina, y no se prioriza el agua para el riego de los campos, tampoco se prioriza los proyectos productivos para las comunidades, y a veces solo se da a ciertas comunidades o pueblos que son fieles a los intereses del Estado, y a las comunidades que responden orgánicamente a los intereses de sus comunidades y de los pueblos originarios, se las olvida fácilmente.

Estos pueblos que son olvidados por el Estado, Estado que dice en todos sus discursos ser fieles a las causas de los pueblos originarios, es la misión del comunicador visualizar estos atropellos, pero también la comunidad toda, originaria o no, debe apoyar estas propuestas y estas denuncias, pues la transformación no se hace con unos pocos, si no con la mayoría.

saludos…Nelson Vilca (comunicación e investigación en derechos humanos)





cumbre bolivia TAPA

CUMBRE 2 copy












Reflexiones de como construir una universidad de Pueblos Originarios

Muchas son las necesidades de  esta Argentina y de toda esta Latinoamérica, y muchas son las razones para pelear, muchas son las necesidades, y las más urgentes son las necesidades del pueblo originario, muchas son las formas de ayudarlos, pero también son muchas las buenas intenciones, pero a veces, cuando queremos cumplir con esas buenas intenciones, lo hacemos con nuestras formas, con nuestros medios y nuestros tiempos, pero la realidad de las comunidades tienen otros tiempos, otros mecanismos.

Los pueblos originarios tienen una larga trayectoria de lucha, aun cuando no la veamos, aun cuando no la percibamos, pues son otras miradas, son otras espiritualidades, y a veces esto choca con las formas de los individuos que viven en las ciudades.

Algo que tenemos mucho de los que luchamos y somos pueblos originarios, es que le damos importancia a la espiritualidad, a las señales, a la rogativa a los espíritus o a nuestros ancestros.

Esto impulsa a repensar o reformular nuestro accionar, y nuestra forma de pensar, pues las injusticias continúan,

Pero nuestra fuerza interior es lo que logra que continuemos en la trinchera, aun cuando parezca, que empecemos de cero todos los días.

Desde las grandes ciudades tal vez podamos llevar donaciones, llevar medicamentos, o realizar talleres, pero después de llevar las donaciones, la gente de las comunidades, al irnos continua allí.

Los pueblos originarios son grandes luchadores y resistentes a la persecución y al hambre que golpea todos los días sus casas.

Es por ello que repensamos en la posibilidad de realizar una o varias universidades originarias, pero pensadas desde su espiritualidad, sus necesidades y su cosmovisión, algo que pensamos que puede ser complicad, siendo que pensamos siempre con las estructuras impuestas, y no las estructuras naturales del ser vivo, del ser humano.

Si bien ya hay varios modelos de universidades en Latinoamérica, en cada región y en cada nación o pueblo es diferente, pero pensarlo solo para un pueblo y excluyendo a las demás personas que no sean de esa nación o pueblo, o que sean criollos, los llamados blancos, tampoco creo que sea la solución cerrar el círculo y no permitir la diversidad, siendo que luchamos por la reivindicación de la diversidad, y respetando cada individualidad.

En el norte argentino, más visible en la región del Chaco y Formosa la aplicabilidad de las escuelas y colegios bilingües, no se aprecia del todo su éxito y tampoco se vea que exista una no discriminación a los docentes originarios, entonces como pensar en un espacio universitario en donde se reproduzca la discriminación hacia los docentes originarios, si bien las leyes y los programas dicen otra cosa, la realidad dice la simple verdad de que existen los prejuicios y no se da el espacio ni la oportunidad, ni el cumplimiento de darles los sueldos a término a los docentes originarios.

Un ejemplo de lo que estamos hablando son estos testimonios de docentes y alumnos originarios discriminados:

Entrevista de nelson vilca:maestro Moqoy


Discriminación al pueblo Moqoit de Santa Fe.(entrevista de nelson vilca)


el hecho mismo de menospreciar el saber y el entender del otro que es diferente, que tiene otra perspectiva, otra forma de leer, de contar las cosas, de tener otra entender de los verbos, hace que se encuentren dos sistemas educativos y culturales distintos.

Pues el lenguaje de algunos pueblos originarios tienen solo el presente y no se puede hablar del futuro, o de un pasado lejano, es decir que al hacer una redacción o una reflexión escrita, el originario estaría escribiendo como piensa, en un presente constante, pero para el sistema convencional el alumno estaría en un error.

Un ejemplo más de las diferencias conceptuales es que algunas lenguas ven al objeto como un ser vivo, como un sujeto y no como una cosa, y cada ser vivo tiene una espiritualidad, y por ende se merece un respeto por ello.

Pero el sistema convencional, diferencia las cosas de los seres vivos siendo que los pueblos originarios, no lo diferencian, todos somos seres vivos.

Otra diferenciación de las ciencias del sistema europeo, es que al hacer mediciones de test de inteligencia o de capacidades, se medirá por normas y sistemas del cotidiano vivir de niños urbanos, y no de campesinos que no identifican imaginarios, sino la vida misma como algo real y tangible con pinceladas de espiritualidad.

Y al realizar un test. Se verían ampliamente en desventajas por no tener los conocimientos de Lógica occidental.

Pero si lo vemos en una tarea manual observaremos que tienen capacidad deductiva y de ingenio, pero con otro sistema de medición que no es el lápiz y el papel contestando varias preguntas, sino realizando acciones que comprueban su conocimiento.

El sistema urbano y rural son distintos, pero mucho más distinto son los sistemas de comprensión y mirada de los pueblos originarios, que a veces no son compatibles a la lógica del hombre blanco, o del criollo.(esta forma de identificar al individuo que no es originario, no es con intenciones despectivas, sino me dirijo a él como lo hacen los pueblos originarios.)

Lo que queremos señalar es que los sistemas son diferentes, pero no es que no son compatibles, si no hay que señalar las diferencias para entender que pueden tener diferentes resultados las experiencias con pueblos originarios.

Las carreras y programas o curricula de las universidades de los pueblos originarios en otros países se realizaron traspasando la estructura convencional de cualquier universidad blanca, y transformándola a la forma y tiempo y modismos de la nación o pueblo originario de la región.

Un ejemplo de ello es que en una universidad originaria fue cambiada los rótulos de materias y los nombres de las personas que cumplían ciertos roles, un ejemplo de ello es que en la universidad de los Guaraníes en Bolivia, a lo que se podría decir el espacio de psicólogos, o de trabajador social, se lo identifico al individuo que tenía el rol de acompañar a los estudiantes y aconsejarlos en diferentes problemáticas, se lo llamo “sabio”.

Los tiempos de espera de resultados, son diferentes a los tiempos de cualquier otra universidad, pues muchos de los estudiantes no tenían una buena educación regular en la primaria y en el secundario.

Por eso al pensar en una universidad originaria, se debe pensar en becas, en refugios o alojamientos para los estudiantes, en laboratorios de computación, bioquímico y veterinario, para que los mismos puedan producir diferentes experiencias útiles para sus comunidades y sus estudios.

De lo contrario los estudiantes se verían desganados pues no verían resultados pragmáticos para sus comunidades, pues la intención de muchos es volver a sus comunidades, y no todos quieren recibirse para ir a trabajar en las grandes ciudades o irse del país.

Las universidades deben potenciar la investigación y la recuperación de la memoria y la identidad de los pueblos originarios.

Pero en todos lados que miremos siempre sale la pregunta, de donde saldrán los recursos, pero por ley y por convenios internacionales está asegurados los derechos de los pueblos originarios, y por eso es tiempo ya que se cumplan y una forma de asegurarlos es que el Estado nacional, provincial, y municipal se ocupen de sostener este proyecto de la construcción y de la funcionalidad de estos establecimientos.

Las universidades originarias no deben seguir los ejemplos de las universidades extranjeras que financian investigaciones y después termina archivadas y explotadas por las universidades, todo el conocimiento debe ser propiedad de las naciones o pueblos originarios y en su defecto también de las comunidades que pertenecen a eso pueblos en el que se realizó la investigación.

Un ejemplo de apropiación de nuestros saberes es esta entrevista en donde hablamos de la apropiación de saberes de los pueblos originarios.


entrevista nelson vilca:derechos de los indigenas y su medicina

Son muchos los elementos para aportar para explicar las razones valederas y mecanismos para construir una o varias universidades originarias, pero lo más central es que la universidad debe ser realizada con el acompañamiento constante de la comunidad o el pueblo o nación originaria, respetando sus tiempos y cosmovisión para lograr un sustento del enfoque originario, pues de lo contrario, solo sería una universidad más con el título de originario, pero que en realidad es solo una fachada para la foto de los románticos, los jipis, o los que cobran altas cuotas para los extranjeros que quieren saber vivir como los pueblos originarios.


Video documental sobre violencia a la Mujer en Bolivia: Tengo derecho a ser feliz

El video documental tengo derecho a ser feliz, es un trabajo que llevo un año de investigación en Bolivia,  que nació después de haber realizado en enero del 2013 un documental en San Salvador de Jujuy-Argentina, allí relatábamos como un grupo de mujeres que vivían en una villa, se organizaron para defenderse de sus propios maridos, padres, tíos o novios, que las golpeaban y abusaban de ellas. Estas mujeres realizaron brigadas para hacer guardias y poder evitar que mataran o golpearan a más mujeres, pero no felices con esto solo, construyeron con sus propias manos un barrio libre de violencia, donde habitaron esas mujeres víctimas de violencia y todas aquellas familias que querían vivir en un ambiente sano cooperativista.

En toda Bolivia se vive un alto grado de violencia y un alto grado de alcoholismo, que lo potencia, al ver muchas fechas festivas en el país andino, provoca un gran índice de violencia y abusos sexuales a niñas, adolescentes, mujeres y mujeres adultas.

Se promedia que 9 de cada 10 mujeres en Bolivia han sufrido un grado de violencia en su vida, y se promedia últimamente que cada dos días hay un femicidio.

Pero esto no termina allí, las mujeres sobrevivientes a esta escala de violencia, persisten en su clamor en el sistema judicial, que en vez de escucharlas, le ponen obstáculos para llegar a la justicia y a la verdad.

El nivel de revictimización es altísimo, pero más que los protocolos de asistencia a la víctima, o las mismas leyes prohíban esto, los operadores de la justicia lo vuelven hacer una y otra vez, y en vez de ser operativos y sensibles terminan siendo crueles e insensibles, y con una constante retardación del proceso judicial que terminan cansando y torturando a la víctima.

Tengo derecho a ser feliz, es un proceso de acompañamiento a tres víctimas de violencia que sufrieron maltrato, amenazas, una total incomprensión en la atención a la víctima.

En uno de esos casos que estuvimos acompañando, unos terceros le intentaron golpear y por impedirlo recibimos golpes amenazas, e intento de ser acuchillados, lo que llevo a que ahora somos testigos en el proceso judicial.

Este material dura 52 minutos de entrevistas como ser al vice-presidente de Bolivia, a la presidenta del senado de ese entonces, (2013), a Fiscales, abogados, investigadores, y a víctimas de violencia de diferentes condiciones sociales, indígenas y no.

Estas entrevistas, filmaciones,  e investigaciones se realizaron en las zonas de La Paz-Cochabamba, Santa Cruz y Potosí y fueron producidas en el año 2013.

Esperamos poder con este material de investigación visualizar la realidad que tienen las víctimas de violencia, no solo la situación de maltrato, si no los mecanismos que mantienen esto inserto en la sociedad como algo cotidiano, si bien la sociedad y los organismos estatales se manifiesta preocupados por ello.

En los hechos, tanto los organismos estatales, como los integrantes de la sociedad, no logran transmitir en hechos reales su preocupación.

Más allá de las leyes que se impongan para luchar estos crímenes, si no hay recursos, si no hay capacitación y veedores del cumplimiento de las leyes, esto continuara.

Es por ello que a través del debate y del compromiso personal de todos los ciudadanos y operadores estatales, es que se puede vislumbrar una transformación de paradigma. Y este documental es una herramienta para lograr este fin.






promo 2



promo 5


promo 6





El pueblo originario Chichas que se encuentran al sur de Bolivia, norte de Argentina, y norte de Chile, está reclamando en Bolivia su espacio de lucha, de reivindicación y de autonomía.

Después de la conquista y persecución de los pueblos originarios, esto provoco un ocultamiento de la cultura chichas y una asimilación de la cultura quechua y española, producto de la situación de dominación.

Un ejemplo de ello es que la lengua  kunsa, si bien no está perdido del todo, muchos de los descendientes del pueblo Chichas no lo habla, pero si podemos decir que el hecho de poseer una lengua propia hace la pertenencia de una cultura y un estructura social que hace a la pertenencia de una historia y una cultura que sobrevive a la dominación.


Si bien tenían mecanismos y herramientas para la agricultura su desarrollo fue detenido abruptamente por la invasión española.


Las invasiones españolas fueron totalmente genocidas, sobre todo en los primeros los españoles no solo impusieron el dominio territorial sino también exterminaron pueblos enteros sin miramientos por su cultura, menospreciando sus lenguas.

La actividad principal era la agricultura en donde se aplicaba el trabajo comunitario denominado huaqu’e, siempre teniendo en cuenta que se constituyeron en diferentes territorios, por lo que en terrenos llanos o en sencillas terrazas cultivaron maíz, papa, tomate de árbol, zapallo. Se cree que fueron los primeros en utilizar  el maíz cocido y fer­mentado en la  fabri­cación de la chicha, como principal bebida con grado alcohólico, para toda ocasión. Se cree también que hayan sido consumidores del tabaco y la coca.

En los territorios de tierras fértiles se establecieron regímenes de propiedad familiar de la tierra. Aunque no domesticaron ganado, se sirvieron de animales silvestres y peces en la diversificación nutricional.

En climas fríos desarrollaron técnicas de tejido para el uso de prendas de algodón como mantas y ponchos, que estaban bien tra­bajados y teñidos, con figuras que luego se mimetizaron con otras culturas, como las de los incas, y esto todavía lo podemos encontrar en la actualidad.

Los muiscas chibcheños  obtenían el oro de un activo comercio, importándolo de otras regiones, así también como el canje por hamacas de algodón y cargamentos de sal.

Los españoles también incidieron en la disminución de la población ya que habrían enviado  masivamente a las minas de Potosí y quienes pudieron escapar, lo hicieron hacia distintos lugares, sobre todo hacia el desierto, de Atacama y parte de lo que hoy es la puna de Argentina y zonas aledañas, incorporándose en otros pueblos chibchas residentes en éstas áreas, por lo que se puede encontrar en la toponimia expresiones de distintas lenguas de origen chibcha, por cuanto sostengo que ahí vivían otros grupos provenientes del grupo familiar chibcha.


Lamentablemente en Bolivia hay muy poca actividad exploratoria en cuanto a la arqueología por falta de recursos, por lo que se depende mucho de los descubrimientos que pudieran general antropólogos de países desarrollados, que a su vez inspiran desconfianza por el saqueo cultural de los hallazgos que ocurrieron en el pasado.

Pero en la zona de Villazon y en Yavi, esta última región de Argentina, podemos encontrar, petroglifos, y pictografías de la cultura Chichas,  que nos da un antecedente más de la preexistencia de esta cultura chicheña.



Los cronistas nos transmiten noticias fragmentarias y a veces exageradas sobre la población chibcha. De todos modos, parece evidente que las regiones eran densamente habitadas. Un cálculo discreto nos arroja cerca de 600.000 indígenas.


La estructura social estaba basada en una organización de clanes cognaticios, pero patrilocales, es decir, que tantos hombres como mujeres estaban ligadas por línea materna. El clan tenía también el carácter exogámico.

Varios clanes formaban una tribu y la asociación de éstas integraban una confederación, que era la que imperaba en el Siglo XVI. Las confederaciones se caracterizaban por la ambición territorial. Adiestraban sus ejércitos y sometía por la fuerza al mayor número de tribus muiscas que permanecían independientes.

El cacique de la Confederación de Iraca o Sugamuxi, extendía su jurisdicción gubernativa hasta las poblaciones de Gamezá, Busbanzá, Tobasía, Firavitoba, Iza, Pesca y Tota.


Entre los muiscas, lo mismo que en las demás tribus del área chibcha, el gobierno lo ejercía un jefe militar, asistido a veces por un consejo tribal; tal era el caso de los jefes de las principales confederaciones. El cacique del valle de Iraca, además de su mandato político, reunía poderes mágico – religiosos, como depositario del legado doctrinario de Bochica, según se creía desde los tiempos de Idacansás y como realizador de sus propósitos evangélicos.


En el caso del cacique de Sugamuxi, la autoridad tenía un origen sagrado y por esta razón la respetaban y obedecían ciegamente.



Reclamo actual del pueblo Chichas:


En la actualidad de esos 600.000 reconocidos históricamente, hoy en INE, (instituto nacional de estadisticas), contabiliza 59000 chicheños reconocidos, según registros del censo nacional, pero estos carecen de representatividad, pues no tienen circunscripción especial, que la constitución nacional de Bolivia otorga a los pueblos originarios.

Otro dato más es que todos los proyectos que se realizaron para recuperar la cultura, que eran los del fondo indígena, están detenidos por decisión política y en este momento no están siendo reconocidos por conveniencia partidista.

Estos hechos hacen peligrar gravemente a que él pueblo Chichas desaparezca lentamente.

Tampoco tienen representación ante el consejo municipal y la asamblea departamental, el estatuto departamental no lo contempla, ignora al pueblo chichas.

Y esto hace que nos vean como parte del pueblo quechuas, cosa que no es así, y muchos son los documentos que comprueban que somos un pueblos preexiste a la republica  boliviana y hubo acuerdos entre los chichas y el incario

El INRA departamental de Potosí, en la titulación, llamado saneamiento de Tierras, esta direccionando las comunidades a titular de forma individual, llamado saneamiento simple, y obstaculizan declararnos territorio comunitario de origen TCO, porque tendríamos autogobierno, seriamos autónomos.

El hecho de que no tengamos autogobierno reconocidos, ni titulación reconocido como pueblo hace que a nivel institucional y a nivel estatal, no figuremos como pueblo reconocido, siendo que la constitución vela y protege las minorías étnicas.

En el 2009 se aprueba la constitución, si bien esta reconoce la existencia de los pueblos originarios, este proceso del gobierno de Evo Morales, reconduce reconociendo derechos de los pueblos originarios de Bolivia a las organizaciones sociales afines al gobierno, es decir al partido del MAS, esto hace que se retroceda en la revolucionaria lucha de pueblos indígenas, que sería existir en el sistema global, pero este gobierno actual figura como innovador pero continua negando la existencia real de estos pueblos originarios.

Una  prueba de esto que declaramos, es que si fuese tan innovador la asamblea legislativa, debería tener, por lo menos un representante por pueblo originario, es decir la mitad de la asamblea, debería estar constituida por integrantes de todas las naciones de pueblos originarios





Los Pueblos originarios legendarios de Bolivia reclaman que diferentes organizaciones sociales, afines al partido del MAS (partido que lidera el actual presidente de Bolivia), han obstruido diferentes proyectos y financiamiento a las comunidades pertenecientes a estas minorías étnicas, si bien la actual constitución define y reconoce a las minorías étnicas y las protege, igual que a todas las naciones y pueblos originarios de Bolivia, se ha detectado que se está perjudicando en todos sus derechos de autonomía y de libertad para actuar como pueblo originarios .

Las naciones perjudicadas son QHARA QHARA, YAMPARA, que se encuentran en CHUQUISACA, en POTOSI pasa lo mismo con los WISIJSA-QHARA QHARA, CHARCAS, KILLACAS, CHICHAS, en COCHABAMBA con los SURAS, CHUI, y por último en ORURO con los KARANGA, SURAS, KILLACAS, y URUS.

Las denuncias también hablan de la toma de las organizaciones campesinas por personas afines al partido del MAS y en vez de defender los derechos de los pueblos originarios y de sus minorías, se han declarado en favor de  obstaculizar todos los financiamientos y proyectos productivos.

También hay denuncias de persecución y golpiza a los dirigentes de estas naciones minoritarias que reclaman sus autonomías y el presupuestos a los proyectos que ya estaba funcionando y que ahora están bloqueados, por pedidos de algunas organizaciones campesinas que declaran que el territorio de estos pueblos minoritarios, no les pertenecen, si no que pertenecen a las organizaciones campesinas aymara y quechuas y desconocen la potestad de sus derechos a las minorías étnicas de Bolivia, lo más evidente de la participación del gobierno en todo esto, es que en las organizaciones campesinas (CONAMAC) que fueron tomadas, pues no respondían a los intereses del Estado Nacional, en ese lugar ahora es unidad básica del partido del  MAS.

Desde una perspectiva crítica, podemos decir que desde la nueva constitución de Bolivia aprobada en el año 2009 se han hecho grandes avances en los derechos de los pueblos originarios, pero lo que vale después de una declaratoria de derechos, son las acciones que responden a esa declaratoria.

Hay varias naciones de pueblos originarios y organizaciones de pueblos originarios de Bolivia que manifiestan que esa declaratoria de derechos, que es la constitución no se está cumpliendo del todo, pero una vez que sucede esto, desde el Estado Nacional, se prohibió y se atacó estas instituciones y luego fueron tomadas por sectores afines al gobierno presidencial de Bolivia, y se dejó de lado la autonomía y la independencia de las organizaciones y de los pueblos, para que solo hubiese una sola vos, y un solo pensamiento.


entrevista de nelson vilca Minorias etnicas de Bolivia, Los Yampara,

entrevista de nelson vilca Minorias etnicas de Bolivia, Los Qhara Qhara

entrevista de nelson vilca Minorias etnicas de Bolivia, Los Qhara Qhara 2






A continuación detallamos las vulneraciones realizadas por el gobierno encabezado por Evo Morales hacia las naciones Qhara Qhara Suyo y Yampara Suyo.




Nosotros, las naciones Qhara Qhara Suyu y Yampara Suyu, exigimos el cumplimiento de la Constitución Política del Estado Plurinacional de Bolivia (Artículo 108 y 109), de la Declaración Constitucional Plurinacional Nº 0030/2014 del Estatuto Autonómico de Chuquisaca; en el cual, se enmarca la Incorporación de la Representación Directa de las Naciones Minoritarias Preexistentes en el Departamento de Chuquisaca a la Asamblea Legislativa Departamental de Chuquisaca: Nación Qhara Qhara Suyu, Nación Yampara, quienes, en el Marco de la Libre Determinación y Auto Gobierno, se Auto Identifican como Naciones y Pueblos Indígenas Minoritarios Preexistentes a la Colonia; como Territorios Ancestrales.




2.1.- Proyectos Municipales


La nación Qhara Qhara Suyu, en el marco de nuestros Derechos Sociales, Económicos y Culturales, realizamos varias gestiones ante el Municipio de Sucre durante catorce años (2000-2014), de los cuales, solo un proyecto se aprobó para Educación (apertura de camino para la Unidad Educativa Punqurani, Colegio Indígena). El presupuesto fue aprobado en el POA del Municipio de Sucre, Gestión 2013, y fue publicada la licitación por el Alcalde del Municipio de Sucre, Moisés Torres Chibe. Sin embargo, al poco tiempo de iniciada la obra, de manera extraña, las maquinarias fueron retiradas por una petición de la Federación de Campesinos de Chuquisaca y Sindicatos de la zona, interrumpiendo la obra hasta la fecha. Este tipo de acciones vulneran los derechos de nuestra jurisdicción indígena.


En este proyecto hubo una intromisión sindical de la Federación de Campesinos de Chuquisaca, quienes constantemente presentan notas y resoluciones que bloquean la ejecución de nuestros proyectos en el tema educativo. Cabe recalcar que esta Federación de Campesinos pertenece al MAS, actual partido de gobierno.


El Municipio de Sucre ha negado varias solicitudes de proyectos, especialmente en el tema de servicios básicos, como la dotación de agua potable a los pobladores de los ayllus de Quila-Quila Marca. Dejando de lado el derecho universal al agua.


2.2- Proyectos Nacionales (Ministerio de Medio Ambiente y Aguas)


En el marco de nuestros Derechos Constitucionales, el CONAMAQ gestionó el proyecto denominado “Paquete A de CONAMAQ”, en la gestión 2009, con el Ministerio de Medio Ambiente y Aguas, para elaborar el diseño final de dicho proyecto dentro de la Nación Qhara-Qhara Suyu (Ayllus de Quila Quila Marka). El Ministerio de Medio Ambiente y Aguas inscribieron el presupuesto en el POA y lo licitan durante 3 años (gestión 2010, 2011 y 2012); en la gestión 2013 se empezó a ejecutar la obra dentro de la jurisdicción indígena ayllu de Quila-Quila. En plena ejecución de la obra, por una petición de la Federación de Campesinos de Chuquisaca y Sindicatos de la zona, se retiraron las maquinarias por medio de amedrentación física y psicológica a los ayllus, indicando que dichos ayllus son inexistentes y no tienen derecho a proyectos sin la aprobación de la Federación de Campesinos y Sindicatos.

Por su parte, el Ministerio de Medio Ambiente y Aguas ha manifestado que no ejecutara la obra mientras no haya conciliación entre la organización sindical y la nación indígena originaria.


Hasta la fecha, se encuentran paralizadas todas las obras a pesar de que los Pueblos Indígenas presentaron las denuncias correspondientes al Ministerio Publico, para que se garantice el libre cumplimiento del trabajo por la empresa adjudicada.


Además se presentaron notas de solicitud de reunión con el Presidente y Vicepresidente del Estado Plurinacional, sin respuesta alguna hasta la fecha.




Las naciones y los pueblos indígenas, en el marco de nuestro Derecho Constitucional, exigimos el cumplimiento de la Constitución Política del Estado Plurinacional de Bolivia ante el Tribunal Constitucional Plurinacional:

1.            Presentando Denuncias sobre vulneración de Derechos en la elaboración de las Cartas Orgánicas y Estatutos Departamentales, pues las Cartas Orgánicas, no han sido elaboradas de manera participativa con los Pueblos Indígenas del Municipio de Sucre, negando la participación de los pueblos Minoritarios.

2.            El Tribunal Constitucional en dos ocasiones devuelve la Carta Orgánica del Municipio de Sucre como no presentada hasta que concerten e incluyan al Pueblo Indígena Denunciante. Pese a esto, el Municipio de Sucre no ha cumplido con los Autos Constitucionales Nº 0373/2013-CA, 0063/2014-CA, donde se exhorta al Municipio de Sucre que la Carta Orgánica debe ser elaborada de manera participativa y concertada con el Pueblo Indígena Denunciante. Durante este proceso, el Municipio de Sucre, convoca a dos audiencias para escuchar al Pueblo Indígena Denunciante, donde el Municipio se compromete a debatir y concertar en mesas técnicas y jurídicas, lo cual no se cumplió y solamente se convocó a una audiencia conclusiva a la Federación de Campesinos y Sindicatos de la Zona para amedrentar al Pueblo Indígena Denunciante. Y dicha audiencia, se leyó la resolución del Consejo Municipal Nº 1363/2013, donde se indica que el pedido del Pueblo Indígena Denunciante es inoportuno, extemporáneo y a destiempo, basándose en la Ley 002 del Municipio de Sucre. Esta resolución inmediatamente fue enviada al Tribunal Constitucional para su admisión.


El Pueblo Indígena presenta la prueba de que no se ha cumplido el Auto Constitucional 0373/2013-CA al Tribunal Constitucional, recibiendo la respuesta correspondiente, donde se pronuncia el Auto Constitucional 0063/2014-CA, devolviendo la Carta Orgánica como no presentada, y exhortando de vuelta al Municipio de Sucre. Luego el Municipio de Sucre, sin cumplir los Autos Constitucionales mencionados, presenta un recurso de queja para que se admita de una vez la Carta Orgánica sin modificación alguna.


Por tal motivo, las Naciones y Pueblos Indígenas Qhara Qhara Suyu, Yampara, Quillacas, Charcas, Wisijsa Qhara Qhara, Suras y  Chui, ingresan en Vigilia, exigiendo el cumplimiento de la Constitución Política del Estado por cuatro semanas consecutivas, por lo cual el Municipio de Sucre, conjuntamente con la Federación Campesina de Chuquisaca y dirigentes Sindicales del Municipio de Sucre, convocan a una Marcha, en contra de la Vigilia para el 30 de Julio a horas 15:00, en el cual se materializa el hecho de intento de homicidio a Autoridades de las Naciones y Pueblos Indígenas, amedrentamiento, racismo y discriminación, con la quema de las carpas de la Vigilia, de ponchos de autoridades originarias, de bastones de mando de autoridades originarias y documentos.


Ese mismo día, con la presión ejercida por el Municipio de Sucre junto a la Federación de Campesinos de Chuquisaca y Sindicatos, en las Comunidades el Tribunal Constitucional Plurinacional, a media noche, admite la Carta Orgánica del Municipio de Sucre, con el cual, viola la C.P.E. en su Artículo 275 y viola sus propios Autos Constitucionales 0373/2013-CA y 0063/2014-CA, con lo cual viola nuevamente los Derechos de los Pueblos Indígenas Denunciantes.




Las naciones Qhara Qhara Suyu y Yampara han sufrido persecución por parte de la Federación de Campesinos de Chuquisaca y dirigentes sindicales, además de instigamiento por las Autoridades del Municipio de Sucre hacia a algunos Dirigentes de Juntas Vecinales.


También hemos sido parte de racismo y discriminación por algunas autoridades del Tribunal Constitucional, quienes no permitieron que se cumpla la C.P.E.



Primer Congreso de los Indígenas Urbanos

Primer Congreso de los Indígenas Urbanos
Jach’a Markankirinakan Nayrïri Tantachawipa
El FORO INDIGENA junto a otras organizaciones y representaciones, ante la carencia de una instancia organizada de las mayorías indígenas de las ciudades del país, convoca al Primer Congreso de los Indígenas Urbanos, a realizarse de acuerdo a las siguientes bases:
· Discutir el rol que debemos asumir los indígenas urbanos como absolutas mayorías en la coyuntura actual.
· Diseño de una estrategia seria que nos permita una participación en los distintos espacios y niveles para coadyuvar e implementar un verdadero proceso de cambio desde la visión e intereses de las mayorías indígenas.
· Conformación de una Coordinadora Indígena que permita una interrelación con los diferentes sectores indígenas del país, tendiente a un accionar conjunto en la búsqueda de nuestros objetivos históricos.
· Conformación de una dirección permanente y comisiones de trabajo.
· Inauguración
· Conformación de comisiones (Informe y presentación de ponencias y documentos de los diferentes sectores de indígenas urbanos):
1. Comisión del Pensamiento Político e ideológico
2. Comisión Orgánica, reconstitución de los ayllus urbanos y sus autoridades
3. Comisión económico y social
4. Comisión identidad cultural (educación, lingüística…)
5. Comisión Asuntos Varios
· Plenaria e informe de comisiones
· Conformación de una nueva organización y una dirección permanente
De los participantes y acreditación.
Las diferentes personas y organizaciones que se auto identifiquen como indígenas, podrán participar en el Primer Congreso de los Indígenas Urbanos de las ciudades de La Paz y El Alto, debiendo inscribirse ante la comisión de organización conformada por el FORO INDIGENA. La acreditación a partir de la fecha a través del celular 77264805.
Mayores informaciones en el correo electrónico: foroindigena@yahoo.es
Del lugar y la fecha.
El evento se realizara en la ciudad de La Paz los días 29 y 30 de Septiembre de 2014, con acto inaugural en la Plaza de San Francisco de la ciudad de La Paz a horas 18:00.
Comisión de organización:
Estará conformado por los miembros del FORO INDIGENA y otras personas y organizaciones que se adhieran.

saludos y adhiere esta invitación…Nelson Vilca (comunicación e investigación en derechos humanos)


niño sufre