La palabra expresada en la audiencia refleja el caminar de las comunidades que desde Pioy\u00e1 no se cansan ni claudican frente a la muerte y siguen sembrando buenos vivieres en todas sus territorialidades. Sin embargo, estas expresiones de dignidad, resistencia y b\u00fasqueda de autonom\u00edas territoriales, siguen siendo la piedra en el zapato para el desarrollo y el progreso de los se\u00f1ores de las guerras. En consecuencia, un d\u00eda despu\u00e9s en respuesta a la Audiencia P\u00fablica, el 30 de agosto, lleg\u00f3 una nueva amenaza, en la que se\u00f1alan a otros procesos de lucha en el Cauca y en la que se ensa\u00f1an contra l\u00edderes de la comunidad de Pioy\u00e1.<\/p>\n\n\n\n Pioy\u00e1 no es la excepci\u00f3n. Hist\u00f3ricamente su palabra y acci\u00f3n se ha mantenido humildemente firme y del lado de la pervivencia con la Madre Tierra. Se equivocan quienes confundidos y pagados de oficio por los mercaderes que han perdido el rumbo que nos reclama la vida y la tierra, incitan y prometen muerte amenazando como funcionarios de la destrucci\u00f3n. Esta confusi\u00f3n que derrama nuestra sangre y causa nuestro dolor, hoy se extiende como un manto de angustia desde el poder sobre todos los territorios y los pueblos, debe quedar atr\u00e1s, porque no trae nada bueno. Bajo esta l\u00f3gica de muerte y ganancia, dentro de esta equivocaci\u00f3n establecida como norma y locura, algunos son convertidos en cobardes armados que quieren imponer su pol\u00edtica de muerte para dominar los planes de vida, las formas propias de organizaci\u00f3n y las pr\u00e1cticas de buenos vivires que all\u00e1 siguen caminando en medio de una cruenta guerra contra los pueblos; y al servicio de la codicia de unos pocos para quienes matar es solamente un verbo fr\u00edo y una orden, porque ellos no manchan sus manos de sangre para seguir acumulando y destruyendo.<\/p>\n\n\n\n Pioy\u00e1 arraigada a su territorio y a sus maneras de vivir y compartir, que ha garantizado pervivir bajo una opresi\u00f3n de 600 a\u00f1os, se re\u00fane frente a un crimen y hace justicia para restablecer la armon\u00eda y el equilibrio, no amenaza a nadie, por el contrario, convoca a dejar atr\u00e1s una confusi\u00f3n, una manera de actuar equivocada que solamente trae destrucci\u00f3n y dolor. Al hacerlo, no incita a la guerra ni al odio sino que, con palabras firmes y sentidas manifiesta que el valor est\u00e1 en tejernos a la vida con el territorio persistiendo como pueblos, y por el contrario, es cobard\u00eda y muerte no asumir este abrazo colectivo y con nuestra Madre com\u00fan. Amenazar a quienes a nombre del colectivo que decide, ordena y busca vivir bien ejercen una vocer\u00eda es invocar la muerte como camino y la muerte nunca ha sido una opci\u00f3n<\/em><\/strong>. No lo es. Vivir bien es dejar atr\u00e1s la muerte y tejernos a la vida, a Uma Kiwe, como lo hacen ejemplarmente en Pioy\u00e1. No hay odio ni guerra en esta palabra colectiva de y desde Pioy\u00e1 a pesar de la amenaza y el desprecio. Apoyamos este mandato de vida y nos sumamos al mismo. La amenaza y la muerte, a nadie benefician. La vida es de todas y todos; es la \u00fanica autoridad. Porque la vida se ha pronunciado en Pioy\u00e1, basta de amenazas y a vivir bien bajo el ejemplo de esa asamblea y el coraz\u00f3n Nasa.<\/p>\n\n\n\n Compartimos las primeras firmas de apoyo a Pioy\u00e1 e invitamos a que se adhieran a esta palabra.<\/p>\n\n\n\n Firmas colectivas: <\/strong><\/p>\n\n\n\n Pueblos en Camino<\/strong> <\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n Firmas individuales:<\/strong><\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n Threats against Pioy\u00e1:<\/strong><\/p>\n\n\n\n A community choosing to live well<\/em> because death isn’t an option<\/strong><\/p>\n\n\n\n In Colombia campaigns of resistance continue to be transformed into crises of threats, deaths, and persecution, in which the people and peoples who choose life and dignity over extractivisms and despoliation are most targeted. The only alternative to submission to this dynamic is the collective embrace of the word<\/em> of resistance[1]<\/a> and the plan of life<\/em>[2]<\/a> from the heart of the earth and of her children. Motivated not by hate but by the love of life and of living well <\/em>(buen vivir[3]<\/a>), in the here and now. <\/p>\n\n\n\n The indigenous reservation of Pioy\u00e1 is a territory that lives woven into the fabric of the other territories of Uma Kiwe (Mother Earth), and which, in the geography of the conquest, is located in the region of Caldono, Cauca, Colombia. In the geography of memory and life, Pioy\u00e1 lies in the mountains of Sa\u00b4th Tama Kiwe, and is not more or less than the place where the Nasnasa live, the indigenous Nasa people who have most maintained their ancestral language and culture. Their collective word<\/em> is this:<\/p>\n\n\n\n \u00abAs is public knowledge, on the 5th<\/sup> March this year, heavily armed men attacked our Yat Wala (council hall) and then assassinated our comrade Eider Arley Campo Hurtado. This outrage followed a number of actions by organised crime that have arisen since the latter part of last year, damaging the harmony of the territory, and during which we have continued to maintain ourselves as a community in a position of resistance. But we have also passed through months of worry, anger, pain, watchfulness, and impotence, with questions after questions that stay in the air without producing any answer. Members of the community keep publicising and denouncing the movements of, and intimidations by, heavily armed men in the territory, as well as the incursions into the reservation late at night and at dawn by unknown people on motorbikes, the threatening calls, text messages, and voicemails that keep arriving without pause to our Ne\u00b4jwesx (governor) Ovidio Hurtado Pito, and to other members of the community. These events and much more were denounced by the ancestral authorities of Pioy\u00e1 on the 29th<\/sup> August at a public meeting in which two members of the community were judged under indigenous law and then condemned for their involvement in the murder of Eider Arley Campo Hurtado.<\/p>\n\n\n\n The word<\/em> of the community at the meeting reflected the decision that Pioy\u00e1 would not stumble or tire in the face of the murder, and would continue planting the seeds of buen vivir<\/em> throughout the territory. Without exception, these examples of resistance, dignity, and the search for territorial autonomies continue to be a stone in the shoe of the \u00abdevelopment\u00bb and \u00abprogress\u00bb of the men of the wars. In consequence, the day after the public meeting, a new threat arrived on the 30th<\/sup> August, in which other struggles of Cauca were mentioned, and which again threatened the leaders of Pioy\u00e1.<\/p>\n\n\n\n Pioy\u00e1 is not an exception, it has historically maintained its word<\/em> and actions humbly but firmly on the side of survival with Mother Earth. There are those who are confused and are paid ex officio by merchants who have lost the thread that reclaims the earth and life. These people are wrong: they incite and promise death, threatening others as if they are the very officials of destruction. This confusion, together with our blood and pain that now extends like a mantle of anguish cast by power to cover all the territories and the peoples, must be left behind because it brings nothing good. Under this logic of death and gain, within this confusion and madness, some are turned into armed cowards who want to impose their death policy to dominate the plans of life<\/em>, the proper forms of organization and good living practices that are still there in the midst of a bloody war against the peoples. Such persons are at the service of the greed of a few for whom killing is only a verb and a cold order, they are at the service of those who do not care to stain their own hands with blood while they continue accumulating and destroying.<\/p>\n\n\n\n Pioy\u00e1 is rooted in its territory, and its ways of living and sharing that have guaranteed survival despite 600 years of oppression. When faced with a crime, Pioy\u00e1 has responded with justice to restore harmony and balance, Pioy\u00e1 does not threaten anyone but on the contrary seeks to leave such confusion behind in the past, choosing instead to reject a wrong way of acting that only brings destruction and pain. In doing so, Pioy\u00e1 does not incite war or hatred but, with firm and heartfelt words, shows that courage consists of weaving ourselves into life with the territory, and of persisting as peoples, whilst cowardice and death consist of not assuming this collective embrace of each other and of our common Mother. To threaten those who, on behalf of a collective which has decided, ordered and seeks to live well,<\/em> is invoking death as the path to follow, and death has never been an option. To live well<\/em> is to leave behind death and to instead weave ourselves to life, to Uma Kiwe<\/em> as they exemplify in Pioy\u00e1. There is no hatred or war in this collective word<\/em> of and from Pioy\u00e1, despite the threats and the contempt they have received. We support this mandate of life and we join it. In the path of threats and death, nobody benefits. Life is of all; It is the only authority. Because life has been pronounced in Pioy\u00e1: enough of threats, far better to live well<\/em> following the examples of that assembly and of the Nasa heart.<\/p>\n\n\n\n Traducci\u00f3n de Robin Llewellyn<\/strong><\/p>\n\n\n\n [1]<\/a> \u201cLa palabra\u201d \u2013 \u201cthe word\u201d is a key concept in the Nasa struggle, the living word of the ancestors which goes to where it is wanted to be heard, and wanted to be \u201cwalked\u201d, or turned into action.<\/p>\n\n\n\n [2]<\/a> Nasa communities govern their medium and long-term self-government according to \u201cplanes de vida\u201d \u2013 plans of life, that set out goals and values to be embodied and worked towards over the coming months and years.<\/p>\n\n\n\n [3]<\/a> Buen vivir means (very briefly) to live in harmony with the collective and the environment; in this understanding humans are not the owners of the world but its stewards, and the individual has profound importance but so do collectivities such as peoples, communities, and nature.<\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n Minacce contro Pioy\u00e1: vivere bene perch\u00e9 la morte non \u00e8 un\u2019opzione<\/strong><\/p>\n\n\n\n In Colombia i processi di lotta continuano ad essere oggetto di morte, minacce e persecuzione, quando si mettono al primo posto la vita e la dignit\u00e1 all\u2019estrattivismo e ai saccheggi. <\/p>\n\n\n\n L\u2019unica alternativa posible di fronte a questa situazione \u00e8 l\u2019abbraccio collettivo, convertendolo in una parola di resistenza e in un piano di vita che arriva dal cuore della terra e dei suoi figli e figlie. NON \u00e8 l\u2019odio se non vivere e vivere bene qui e adesso. Pioy\u00e0, Resguardo Indigena, un territorio vivo, tessuto insieme agli altri territori di Uma Kiwe ( Madre Terra), dentro della geografia coloniale si trova a Caldono, Cauca, Colombia. Nella geografia della memoria e della vita, Pioy\u00e0 si trova nella montagne di Sa\u00b4th Tama Kiwe ed \u00e8, n\u00e9 pi\u00f9 e n\u00e9 meno, che il luogo dove vive il Nasnasa. Cos\u00ec nasce la sua parola colettiva: <\/p>\n\n\n\n \u201cCome \u00e8 di dominio pubblico, lo scorso 5 di marzo degli uomini fortemente armati hanno assaltato la nostra Yat Wala ( casa del cabildo) e posteriormente hanno assassinato il nostro compagno Eider Arley Campo Hurtado. La parola espressa durante l\u2019Audienza riflette il cammino delle comunit\u00e0, che da Pioy\u00e0 non si stancano n\u00e9 dubitano di fronte alla morte e continuano a seminare \u201cbuenos vivires\u201d nei loro territori. Senza dubbio, queste espressioni di dignit\u00e0, resistenza e ricerca di autonomie territoriali, continuano ad essere il sassolino nella scarpa per il modello di sviluppo e progresso dei signori della guerra. Di consequenza, il giorno successivo all\u2019Audienza pubblica, \u00e8 arrivata una nuova minaccia, nella quale si segnalano altri processi di lotta attivi nel Cauca e si infierisce contro i lider della comunit\u00e0 di Pioy\u00e0.<\/p>\n\n\n\n Pioy\u00e0 non \u00e8 l\u2019eccezione, dato che storicamente la sua parola e azione si sono mantenute salde in modo umile e restano vive insieme alla Madre Terra. Si sbagliano coloro che \u2013 confusi e assoldati come mercenari hanno perso la direzione che ci reclama la vita e la terra \u2013 incitano e promettono morte, minacciando come dei funzionari della distruzione. <\/p>\n\n\n\n Questa confusione con il nostro sangue e dolore che si estende oggi come un mantello di angoscia dal potere su tutti i territorio e i popoli, deve restare indietro, perch\u00e9 non ci porta niente di buono. <\/p>\n\n\n\n Sotto questa logica di morte e profitto, in questa confusione e pazzia, alcuni vengono convertiti in codardi armati che vogliono imporre la loro politica di morte per dominare i piani di vita (planes de vida), l\u2019organizzazione propia, e le pratiche dei \u201cbuenos vivires\u201d che continuano a camminare in mezzo ad una guerra crudele contro i popoli; e al servizio dell\u2019avidit\u00e1 di pochi, secondo cui uccidere \u00e8 solo un verdo freddo e un ordine, dato che questi non macchiano le loro mani di sangue per continuare ad accumulare e distruggere. <\/p>\n\n\n\n Pioy\u00e1 legata al suo territorio e alle sue maniere di vivere e di condividere, che hanno garantito rimanere vivi dopo 600 anni di oppressione, si riunisce di fronte a un crimine e fa giustizia per ristabilire l\u2019armonia e l\u2019equilibrio, non minaccia nessuno, al contrario, convoca a lasciare indietro una confusione, un modo sbagliato di comportarsi che solo porta alla distruzione e al dolore. Appoggiamo e ci sommiamo a questo mandato di vita. La minaccia e la morte, non beneficiano nessuno. La vita \u00e8 di tutte e tutti; \u00e8 l\u2019unica autorit\u00e1. Perch\u00e9 la vita si sta pronunciando a Pioy\u00e1, basta minacce e un invito a vivere bene secondo l\u2019esempio di questa asamblea e del cuore Nasa. <\/p>\n\n\n\n Traducido por Chiara Peach<\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n <\/strong><\/p>\n\n\n\n 31 de agosto de 2018<\/p>\n\n\n\n <\/p>\n\n\n\n [1]<\/a> \u201cURGENTE: Asalto armado a Cabildo de Pioy\u00e1 para sacar a informante confeso del ej\u00e9rcito y evitar audiencia p\u00fablica. Asesinan a Eider Arley Campo Hurtado comunero de la vereda El Carmen\u201d. Ver: <\/p>\n\n\n\n [2]<\/a> \u201cPioy\u00e1: Nuestro pueblo no admite ni admitir\u00e1 cobardes armados que pretenden controlar nuestro territorio\u201d. Ver: http:\/\/pueblosencamino.org\/?p=6370<\/a><\/p>\n\n\n\n [3]<\/a> \u201cTerritorio ancestral Nasa de Pioy\u00e1: Condenados autores materiales en audiencia p\u00fablica\u201d. Ver:\u00a0http:\/\/pueblosencamino.org\/?p=5440<\/a><\/p>\n","protected":false},"excerpt":{"rendered":" En Colombia los procesos de lucha se siguen convirtiendo en objeto de muerte, amenaza y persecuci\u00f3n cuando anteponen la vida<\/p>\n","protected":false},"author":3,"featured_media":6403,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"colormag_page_container_layout":"default_layout","colormag_page_sidebar_layout":"default_layout","ngg_post_thumbnail":0,"footnotes":""},"categories":[7,25,26],"tags":[562,563,329,182,89],"class_list":["post-6401","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-c20-actualidades","category-c11-planes-de-vida","category-c13-resistencias-y-luchas-sociales","tag-amenazas-a-lideres","tag-ovidio-hurtado-pito","tag-pioya","tag-pueblo-nasa","tag-pueblos-indigenas"],"_links":{"self":[{"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/posts\/6401","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6401"}],"version-history":[{"count":20,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/posts\/6401\/revisions"}],"predecessor-version":[{"id":6485,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/posts\/6401\/revisions\/6485"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=\/wp\/v2\/media\/6403"}],"wp:attachment":[{"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6401"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6401"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/pueblosencamino.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6401"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"http:\/\/pueblosencamino.org\/wp-content\/uploads\/2018\/08\/AmenazaPioya30-08.jpg\")
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