Mexico

For Native Americans, US-Mexico border is an 'imaginary line'

(THE CONVERSATION) Immigration restrictions were making life difficult for Native Americans who live along – and across – the U.S.-Mexico border even before President Donald Trump declared a national emergency to build his border wall.

The traditional homelands of 36 federally recognized tribes – including the Kumeyaay, Pai, Cocopah, O’odham, Yaqui, Apache and Kickapoo peoples – were split in two by the 1848 Treaty of Guadalupe Hidalgo and 1853 Gadsden Purchase, which carved modern-day California, Arizona, New Mexico and Texas out of northern Mexico.

Today, tens of thousands of people belonging to U.S. Native tribes live in the Mexican states of Baja California, Sonora, Coahuila and Chihuahua, my research estimates. The Mexican government does not recognize indigenous peoples in Mexico as nations as the U.S. does, so there is no enrollment system there.

Still, many Native people in Mexico routinely cross the U.S.-Mexico border to participate in cultural events, visit religious sites, attend burials, go to school or visit family. Like other “non-resident aliens,” they must pass through rigorous security checkpoints, where they are subject to interrogation, inspection and rejection or delay.

Many Native Americans I’ve interviewed for anthropological research on indigenous activism call the U.S.-Mexico border “the imaginary line” – an invisible boundary created by colonial powers that claim sovereign indigenous territories as their own.

A border wall would further separate Native peoples from friends, relatives and tribal resources that span the U.S.-Mexico border.

Homelands divided

Tribal members say that many Native Americans in the U.S. feel detached from their relatives in Mexico.

“The effect of a wall is already in us,” Mike Wilson, a member of the Tohono O'odham Nation, who lives in Tucson, Arizona, told me. “It already divides us.”

The Tohono O’odham are among the U.S. federal tribes fighting the government’s efforts to beef up existing security with a border wall. In late January, the Tohono O'odham, Pascua Yaqui and National Congress of Indian Americans met to create a proposal for facilitating indigenous border crossing.

The Tohono O'odham already know how life changes when traditional lands are physically partitioned.

By U.S. law, enrolled Tohono O’odham members in Mexico are eligible to receive educational and medical services in Tohono O'odham lands in the U.S.

That has become difficult since 2006, when a steel vehicle barrier was built along most of the 62-mile stretch of U.S.-Mexico border that bisects the Tohono O’odham Nation.

Previously, to get to the U.S. side of Tohono O’odham territory, many tribe members would simply drive across their land. Now, they must travel long distances to official ports of entry.

One Tohono O'odham rancher told The New York Times in 2017 that he must travel several miles to draw water from a well 100 yards away from his home – but in Mexico.

And Pacific Standard magazine reported in February 2019 that three Tohono O'odham villages in Sonora, Mexico, had been cut off from their nearest food supply, which was in the U.S.

Native rights

Land is central to Native communities’ historic, spiritual and cultural identity.

Several international agreements – including the United Nations Declaration on the Rights of Indigenous Peoples – confirm these communities’ innate rights to draw on cultural and natural resources across international borders.

The United States offers few such protections.

Officially, various federal laws and treaties affirm the rights of federally recognized tribes to cross between the U.S., Mexico and Canada.

The Jay Treaty of 1794 grants indigenous peoples on the U.S.-Canada border the right to freely pass and repass the border. It also gives Canadian-born indigenous persons the right to live and work in the United States.

The American Indian Religious Freedom Act of 1978 says that the U.S. will protect and preserve Native American religious rights, including “access to sacred sites” and “possession of sacred objects.” And the 1990 Native American Graves Protection and Repatriation Act protects Native American human remains, burial sites and sacred objects.

United States law also requires that federally recognized sovereign tribal nations on the U.S.-Mexico border must be consulted in federal border enforcement planning.

In practice, however, the free passage of Native people who live across both the United States’ northern or southern border is curtailed by strict identification laws.

Author: Christina Leza, Colorado College

This article is republished from The Conversation under a Creative Commons license. Read the original article here: http://theconversation.com/for-native-americans-us-mexico-border-is-an-imaginary-line-111043.

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Indigenous Peoples Recover Native Languages in Mexico

May 18 (IPS) - Ángel Santiago is a Mexican teenager who speaks one of the variations of the Zapotec language that exists in the state of Oaxaca, in the southwest of Mexico. Standing next to the presidential candidate who is the favorite for the July elections, he calls for an educational curriculum that "respects our culture and our languages." 

Juan José García Ortiz, a teacher who is also mayor of Guelatao, a small town in this southwestern state, speaks in Zapotec and Spanish about the problems of education in Mexico, and ends with a message: "Never again can there be a Mexico without indigenous peoples."

So does the poet Irma Pineda López, who reads the commitments drafted by the country's best-organised teachers' union, from Oaxaca, the state with the largest indigenous population in Mexico and where 418 of the 570 municipalities have a majority indigenous population and are governed by native customs.

The presidential candidate, leftist Andrés Manuel López Obrador, nods. Next to him is Susana Harp, a prominent international singer of traditional Zapotec music, who is a candidate for the Senate for the presidential candidate's party, Morena.

Behind them is Esteban Moctezuma, who López Obrador plans to appoint as minister of education if he wins the Jul. 1 elections.

This scene took place on May 12 in the town where the only indigenous president of Mexico, Benito Juárez (1858–1872), was born. On this occasion, López Obrador presented his proposal to reform education in the country and, remarkably, all the participants spoke first in their native mother tongue and then in Spanish.

See full article here: http://www.globalissues.org/news/2018/05/18/24205

Indigenous children from the mountains of Oaxaca, in the southwest of Mexico listen in the town of Guelatao to the education reform proposal of Andrés Manuel López Obrador, the presidential frontrunner according to the polls, who announced that, if he wins, he will institute bilingual schools in the indigenous regions. Credit: Danilo Rodríguez / IPS  Article Source: Inter Press Service Author: Daniela Pastrana

Indigenous children from the mountains of Oaxaca, in the southwest of Mexico listen in the town of Guelatao to the education reform proposal of Andrés Manuel López Obrador, the presidential frontrunner according to the polls, who announced that, if he wins, he will institute bilingual schools in the indigenous regions. Credit: Danilo Rodríguez / IPS

Article Source: Inter Press Service
Author: Daniela Pastrana