Ethnic group

“Act now America… Act now to stop the genocide in China… Act now to save the Uyghurs… Act now to liberate East Turkestan. Protesters chanted outside the US State Department in Washington, DC, as Secretary of State Antony Blinken and National Security Advisor Jake Sullivan prepared to meet with Chinese officials in Anchorage, Alaska on the 18th. March. Awakening movement and the government of East Turkestan in exile.

“We are gathered here before the US State Department on behalf of Uyghurs and other East Turkestans around the world to call on the US government to act swiftly to end the Chinese genocide in East Turkestan,” Prime Minister Salih Hudayar said of the government of East Turkestan. in exile and political refugee.

“For decades since China occupied East Turkestan in late 1949, the Chinese government has waged a campaign of brutal persecution against the Uyghurs and other Turkish populations in East Turkestan. In recent years, Chinese colonization and occupation of East Turkestan has exacerbated what is now undoubtedly genocide, as defined by international law, ”he continued. “Since January 2021, the government of the United States and the parliaments of Canada and the Netherlands have officially characterized as genocide the atrocities committed by China against the Uyghurs and other Turkish peoples in East Turkestan.

Among the topics discussed at the two-day meeting between US and Chinese officials were China’s actions against the Uyghurs. According to NBC News, Secretary Blinken criticized China for its treatment of Uyghurs and other ethnic minorities in East Turkestan. The Chinese Communist Party’s foreign chief, Yang Jiechi, responded by listing the human rights violations committed by the United States against black people.

“China is firmly opposed to US interference in China’s internal affairs. We have expressed our strong opposition to such interference, and we will take firm action in response to human rights. We hope the United States will do better on human rights, ”he said. “China has made steady progress in human rights,” Yang added.

In the past, Chinese officials have denied accusations of genocide and instead called the Uyghurs a terrorist threat and the camps as re-education centers.

Uyghurs are a predominantly Muslim population living in an area of ​​northwest China, although they do not consider themselves Chinese. Rushan Abbas, founder and executive director of Campaign for Uyghurs, told The Final Call that ethnically and linguistically they are close to Central Asians such as Uzbeks and Kazakhs. In the 1800s, the Manchu Empire of China incorporated East Turkestan as a colony and renamed it Xinjiang, the official name recognized by the Chinese government.

“The Chinese Communist Party occupied our homeland in 1949. And the name Xinjiang means new territory, and we don’t like to use it. It is a derogatory term. We like to call our homeland East Turkestan, which bears the symbolic, geographic and historical name of our ancestors, ”Ms. Abbas said.

During the protest, Mr. Hudayar said that more than three million Uyghurs and other Turkish peoples are held in concentration camps and prisons across occupied East Turkestan, and face rape, sexual and physical violence, torture, organ harvesting, sterilization, indoctrination and summary execution.

“China forcibly (aborted) Uyghurs and other Turkish babies in an attempt to prevent our population growth and eradicate our nation’s future. Over the past 40 years, the Chinese government, according to its statistics, has aborted more than four million babies in East Turkestan under the pretext of family planning, ”said Amannissa Mukhlis, director of women and family of the National Movement of awakening of East Turkestan. .

“In recent years, the Chinese government has forcibly sterilized hundreds or thousands of Uyghurs and other Turkish women across East Turkestan, leading to a decline in our population as women can no longer give birth.”

She added that more than 850,000 Uyghur and other Turkish children have been forcibly separated from their families and sent to state-run orphanages and boarding schools to be assimilated and raised as loyal Chinese citizens.

“Children who dare to even speak in their mother tongue are forced to submit,” she said. “Our language, our culture, our history and our very physical existence are being eroded by the Chinese government. We humbly call on the US government and all government organizations and people across the world to act now to end this genocide. “

The situation in East Turkestan is not new. Ms Abbas accused the Chinese government of relentlessly trying to destroy the Uyghur people and culture since the occupation of 1949. She said that the first concentration camp was set up in 2014 after the Party’s general secretary Chinese Communist Xi Jinpin presented the Belt and Road Initiative, an infrastructure project stretching from East Asia to Europe to Africa.

“This makes our homeland East Turkestan the epicenter of this plan, and our homeland is also geopolitically important as it is a gateway to Central Asia, Europe, the Middle East and Africa, ”she explained.

On September 5, 2018, Ms. Abbas spoke during a panel at the Hudson Institute, a think tank in Washington, DC, on the situation in East Turkestan. She testified about her personal horrors, as she said her husband’s entire family – her stepmother and stepfather, her husband’s four siblings and their spouses and 14 nieces and nephews – were missing in concentration camps.

“Six days after I spoke, my sister and my aunt were both abducted by the Chinese regime. I spoke on September 5, 2018. They disappeared on September 11 from two different towns about 1,400 kilometers apart, ”she said. China has repeatedly denied allegations of abuse and genocide.

Mr. Hudayar called on the United States to take meaningful steps to end the genocide of Uyghurs and other Turkish peoples by bringing the issue of East Turkestan to the agenda of the United Nations Security Council, continuing Chinese diplomats, raising tariffs, enforcing more sanctions, boycotting the Beijing 2022 Olympics, withdrawing the US Olympic team, acknowledging the root cause of the genocide, and recognizing East Turkestan as an occupied country. The Trump administration had previously imposed sanctions on several Chinese officials for the treatment of Uyghurs and in his first appeal with Chinese President Xi Jinping in mid-February, President Joe Biden raised the issue but was heavily criticized for do not do more.

Ms Abbas said you don’t have to be a Uyghur or a human rights activist to raise awareness of what’s going on. “All you need is to be a human being, to be a human being and talk about it, share the information you hear and boycott Chinese products,” she said. declared.

At Final Call press time, the Biden administration announced that it had imposed sanctions on two Chinese government officials for abuses against Uyghurs. Sanctions from the Treasury Department focus on Wang Junzheng, secretary of the Party Committee of the Xinjiang Production and Construction Corps, and Chen Mingguo, director of the Xinjiang Public Security Bureau, claiming that the two were linked to serious human rights violations against ethnic minorities. in Xinjiang, NBC News reported.

“The Chinese authorities will continue to face consequences as long as atrocities occur in Xinjiang,” which is home to detention camps that have detained Uyghur Muslims, said Andrea M. Gacki, director of the Foreign Assets Control Office of Xinjiang. Treasury Department, noted nbcnews.com.

MANILA – The National Commission of Indigenous Peoples (NCIP) issued a resolution denouncing the use of the term “lumad” in reference to Indigenous Cultural Communities (ICCs) and different groups of Indigenous Peoples (IP).

NCIP resolution 08-009-2021 issued on March 2 stated that elders, leaders and members of various ICC / IP groups in Mindanao had asked that they not be called “lumad”.

They said the term has been widely used even by some government offices and officials to refer to ICC / IP members, especially those from Mindanao.

“Lumad” is a Cebuano term meaning “native”.

It was first adopted by members of the Lumad Mindanao Peoples Federation (LMPF) on June 26, 1986 at its first congress held in Kidapawan, Cotabato. Since then it has been used to refer to ICCs and IPs.

IP elders, leaders and members have refused to be called “lumad” because the LPMF, they say, is not the recognized representative of the ICCs and IPs in Mindanao.

As such, it does not represent their collective feelings.

“‘Lumad’ is not an indigenous term. Its emergence and continued use (are) marred by its association with the CPP, NDF and the NPA (Communist Party of the Philippines – National Democratic Front – New People’s Army) whose ideologies are not consistent with the cultures, practices and beliefs of ICCs / IPs, ”the NCIP resolution reads.

He further stated that “lumad” is associated with national minorities opposed to IPs, and thus weakens the true identity of ethnic communities.

The first congress and subsequent meetings and activities of the LPMF were initiated and sponsored by the CPP-NPA-NDF and were attended by some IP members of the LPMF, who they felt were not made up of actual elders and leaders.

The NCIP further stated that Datu Lito Omos, who was elected the first secretary general of the LMPF, attested to this.

The term “lumad” was chosen to control the identification of IPs under the CPP-NPA-NDF banners, according to Omos.

It also masks the solicitation activities of the insurgents.

NCIP said the use of “lumad” to refer to ICCs and IPs in Mindanao was to deny recognition of their true identity and rights.

“The term has no ancestral domain or indigenous territory per se and is condescending and derogatory,” said NCIP president and commissioner for eastern and southern Mindanao Allen Capuyan.

With the resolution, the NCIP encouraged all government offices to refrain from using the term “lumad” in their official documents and communications, as well as the general public when referring to IPs.

“The public is encouraged to use the respective ethnolinguistic group or indigenous cultural communities, indigenous peoples, Katutubong Pamayanang Kultural or Katutubong Pamayanan when collectively referring to IPs,” the resolution reads.

The country has 122 IP groups as of December 2019, but “lumad” is not one of them. (ANP)

Set in a typical karst landscape in a southwestern section China home to large numbers of impoverished people, Huanjiang Maonan Autonomous County, Guangxi Zhuang Autonomous Region suffers from severe rock desertification and soil erosion and is one of the poorest counties in China. The harsh and unwelcoming conditions in the administrative area have posed great challenges to its large population over the years. Many of its residents earned meager incomes growing crops like corn and sweet potatoes before poverty reduction projects were implemented.

In 2001, researchers working at the Institute of Subtropical Agriculture of the Chinese Academy of Sciences (CAS) began to help Huanjiang harness the benefits and features to protect the natural environment and reduce poverty in its communities. borders.

“I started to engage in local poverty reduction work in the county in 1994,” Zeng Fuping, Huanjiang deputy magistrate and CAS researcher, said recently. “We had two goals. One was to move residents who lived in the Mount Dashi area to resettlement sites in places with more arable land and to assist them in new agricultural activities. The other was to help people who haven’t moved find new ways to make a living. “

Huanjiang has succeeded in controlling rocky desertification, preventing severe soil erosion, and achieving sustainable growth after much trial and error. The county implemented a green development plan that balances both economic and environmental factors that was created by the CAS researchers who worked there, and a livestock farm that can accommodate 200 head of cattle has been built. . Many local farmers got involved in the project and started growing high quality forage grass on their land.

The poverty reduction model that CAS researchers developed has helped rural residents of the county become more prosperous and live happier lives. The project is also functioning as an important example for the 400,000 people who have participated in resettlement programs in Guangxi and for people who live in other karst regions. The United Nations Educational, Scientific and Cultural Organization (UNESCO) recognized the importance of the model and dubbed it the “Kenfu Model”.

Wu Liushun, a resident of Kenfu, is one of the many poor villagers who have settled in the hamlet and benefited from the scientific and technical support provided by the CAS. He explained that researchers working for the academy taught villagers new farming techniques and management skills to help them escape poverty and increase their income.

Average annual net income exceeded 14,460 yuan (2,100 USD) in the Kenfu Huanjiang Ecological Migration Pilot Zone in 2019, which was higher than the overall figure for the county and its surroundings and much higher than that of less than 300 yuan (US $ 45) that people who moved to the resettlement site did in 1996.

“First, we started developing tangerine orchards on special terraces using techniques that CAS researchers taught us,” Wu said. “I cultivated the trees on more than one hectare. ground. We finally started cultivating the Orah variety, which is a thick-skinned cultivar suitable for the conditions that exist in our area. I hope that my family and I can lead a better life and my children can go to the college of their dreams and earn a decent living. “

“The corn farms that once existed in Huanjiang have made the county’s fragile environment worse,” Zeng said. “Forage grass and livestock damage the soil less. The land on which the grass is grown only needs to be plowed every eight or nine years or maybe even every 10 years. Erosion is now decreasing naturally. “

“Our cattle grazed in the wild grass of the mountains,” recalls a cattle herder living in Dieling Village in Huanjiang, Fang Jiuru. “The high quality forage grass introduced by Zeng and his team is more nutritious than the wild grass that grows here and has better yields. I received special training and started working on the breeding farm which was built in order to increase my income.

Disposable income per capita has increased from around 5,594 yuan ($ 835) in 2012 to more than 10,927 yuan (USD 1,600) in 2019 in rural Huanjiang, while consumer spending averaged about 9,362 yuan (1,400 USD) last year, an increase of 6.8 percent year-over-year. The scientifically managed agricultural efforts that have been pursued in the county have injected vitality into its efforts to protect the environment and reduce poverty, and the administrative area has become a good example for places facing similar problems. .

“Some people’s income has almost increased tenfold,” Zeng noted.

“The research we have done has resulted in a new development model that can be useful for the international community,” Zeng continued. “We hope to share our successful experiences in controlling rocky desertification and using science and technology to reduce poverty with people living in karst regions in countries participating in the Belt and Road Initiative. . We want to help them reduce the conflicts that exist between human beings and the landscapes of these areas and achieve green development. “

Science helps Karst-based Maonan ethnic group lift themselves out of poverty
http://p.china.org.cn/2020-12/01/content_76965699.htm

SOURCE China.org.cn

HONOLULU, Hawaii (HawaiiNewsNow) – A third of all COVID-19 cases in Hawaii are people from the Micronesian community, according to a recently released analysis of state data.

The group is also five times more likely to contract the virus than the population as a whole.

“Not only most cases, most transmissions,” said DeWolfe Miller, an epidemiologist at the University of Hawaii, who called the report astonishing.

The analysis showed infection rates for various ethnic groups, with Pacific Islanders reporting 527.5 patients per 100,000 population, a significantly higher rate than other ethnic groups.

For comparison, Filipinos had 99.4 infections per 100,000 people.

Here are the breakdowns for other ethnic and racial groups:

• Whites: 68.9.
• Chinese: 65.6
• Native Hawaiians: 58.6
• Japanese: 51.4 Japanese
• Blacks: 33.8

The Micronesian community accounted for 34% of all cases over a ten-day period, July 17-26.

This is up from 25% in the previous period.

Miller said the numbers underscore the need for more education and awareness.

“You have to do something with this community, you have to reach out to community leaders and start taking action,” he said.

Lt. Gov. Josh Green said there are several reasons the people of Marshalls and Micronesia experience higher rates of infection.

“We have language gaps, we have cultural considerations because some people are traditionally not open to testing and it is difficult,” he said.

Green has also said anything that makes it difficult to contact Trace.

He said, for example, that there is a COVID-19 patient in a household of 22 people.

“It’s going to be a COVID explosion. It’s a big concern, ”he said.

State Heath director Bruce Anderson also said he was concerned about living conditions and multigenerational households.

“A lot of people living in a small apartment, many generations living in an apartment, of course, this is a condition where you can easily pass the disease from one person to another,” he said.

Anderson added that the Department of Health is working with church and community leaders to raise awareness and hopefully stop the spread.

“We do a lot of outreach, we try to reach these communities, using interpreters and we are making progress,” he said.

Copyright 2020 Hawaii News Now. All rights reserved.

(MENAFN – News from Costa Rica)

The Ngäbe-Guaymíes live in several indigenous reservations in the southern part of Costa Rica, in particular on the border with Panama. They form a cultural unit with the natives of the Ngäbe-Buglé tribes in Panama.

History of their artisans and cultural unity

During the European conquest of America, the Spaniards came into contact in western Panama with three different Ngabe, each with a different language. They were named after its leaders: Natá, in what is now the province of Coclé, Parita in the Azuero peninsula, and the most famous, Urracá, in what is now the province of Veraguas.

Chief Urracá defeated the Spaniards time and again, forcing Captain Diego de Albites to make a peace deal with him in 1522. According to historian Fray Bartolomé de las Casas, Urracá was invited by the Spaniards for a peace treaty , but he was arrested and sent to the town of Nombre de Dios, in what is now the province of Colón, he escaped and returned to the mountain, swearing to fight the Spaniards to death. Keep his oath: he and his men were so feared that the Spaniards ultimately avoided fighting with him. Urracá died in complete freedom in 1531.

The Ngabe were divided into two main groups: those on the Atlantic coast (formerly part of Bocas Del Toro), and those in the highlands, on land previously owned by Chiriquí and Veraguas.

They never gave up their independence and maintained their resistance until the fall of Spanish rule in the region. When Panama became independent from Spain and joined Colombia (19th century), the Ngabe remained in the mountains. Currently, the interculturality policy is applied to respect their independence.

Economy and culture.

Their main activity is subsistence farming of maize, rice, beans, cassava, yams and plantains.

Some of the natives have migrated permanently or migrate seasonally to work in Costa Rica’s coffee plantations . Other ways to earn an income are to work on banana plantations or to sell their handicrafts at tourist sites and along Panama’s roads.

Ngabe women make, among their traditional handicrafts, items that are used to dress their families and sell to tourists. This includes bags woven from vegetable fibers (called “kra”), long colorful dresses for women decorated with geometric patterns (“naguas”) and pearl bracelets and necklaces, once used as ornaments in war. Men weave hats from plant fibers for everyday use or for sale.

The contribution of the Ngabes to our folklore is appreciated in the ‘kra’ (called ‘chácara’ in Spanish) and in the ‘painted hats’. Both elements have been incorporated into the clothing of our rural inhabitants.

The population of the Ngabe peoples in Costa Rica is the result of the migration that began in the mid-20th century from Comarca Ngöbe-Buglé in Panama. According to a census carried out by the National Directorate of Migration and Immigration of Costa Rica in 2012, 3,171 indigenous permanent residents live in the national territory, located in 4 reserves: Abrojos-Montezuma, Altos de San Antonio (Coto Brus), Conteburica and Guaymí de Osa, located in the cantons of Coto Brus, Corredores and Osa.

Every October, there is a phenomenon of migration from Panama to work the coffee harvest which lasts until March of the following year, so it is common to observe some of these natives in the townships that produce this grain, like Los Santos, Region of Acosta, Pérez Zeledón, Grecia, Naranjo and San Ramón.

They enter the country through three points on the border with Panama: Paso Canoas, Limón (Sixaola) and Río Sereno (Coto Brus).

In 2018, around 15,000 indigenous Ngabe workers entered Costa Rican territory to collect coffee or work on the banana plantations.

From the year 1990 and thanks to the fight of the Ngöbebgue Cultural Association, Costa Rican citizenship is recognized. From 2012, the National Directorate of Migration and Foreigners began granting temporary residence cards to Ngabe immigrants, to protect them from abuse and facilitate banking or healthcare. Previously, they only entered with a safe conduct issued by the government of Panama.

At Resonance, we aspire to live in harmony with the natural world as a reflection of our gratitude for life. We co-create an inspired and inclusive community, committed to working, living and learning together. We resonate with this deep desire to belong to the beehive and the desire to live the highest version of ourselves in service.

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A stunning video has emerged of fake cancer Belle Gibson saying she was ‘adopted’ by an Ethiopian ethnic group in Melbourne – and using a new name.

In a bizarre 11-minute interview filmed by a community media group late last year, Gibson is addressed by the traditional name, “Sabontu.”

The fraudster wears a headscarf and says that she is “blessed” to be a part of Melbourne’s Oromo community, thanking the “Lord” as well as “Allah”.

Gibson speaks at length about Ethiopian politics – even referring to the nation of East Africa as “home.”

And in a disturbing development given her track record, she discusses raising a “large sum of money” for the home state of the Oromo people.

A separate series of photographs emerged on social media Thursday showing Gibson carrying an Oromia umbrella and in cultural attire

The Oromo are the largest ethnic group in the East African nation of Ethiopia and a large diaspora lives in Victoria.

The disgraced wellness blogger – who claimed to have cured her brain cancer by eating healthy foods – said “my heart is deeply rooted in the Oromo people.”

“My involvement in the Oromo community has been going on for four years and started with volunteering,” Gibson told the community outlet. Shabo Media.

A separate photo of Gibson appeared on social media overnight. Community sources believe she converted to Islam

“I got deeply involved in the community because I saw the character and values ​​of your people.

“Through the Oromo rites, I feel completely adopted by your nation and your people.

Community sources believed Gibson had become a follower of Islam – but, despite indications from the interview, this could not be confirmed.

In the clip, Gibson talks about being involved in the struggle for independence in Oromia – one of Ethiopia’s nine states.

Gibson speaks of the hundreds of years of oppression suffered by the Oromo and shows a remarkable level of knowledge of local politicians. She talks about the “opportunities” facing the Prime Minister of this nation, Abiy Ahmed, and the chaos in this country.

“I have the impression that my heart is as invested as yours” and that of your family, “she told the reporter.

‘I see no difference in your struggle and the struggle I have to fight for the release of Oromia.

“Your struggle is my struggle! ”

The Oromo community widely supported the interview with “Sabontu” in social media posts, but some warned people not to abuse it.

Ethiopia’s Oromia region. The Oromo make up 35% of the population of the East African nation

Belle Gibson’s home in northeast Melbourne was ground zero for a ‘seize and sell’ search warrant executed by sheriff’s officers on Wednesday morning

In the interview, Gibson – who was fined for deceptive and deceptive conduct in connection with her “charitable donations” – also refers to the community launching a “group” to raise “large sums of money” .

“We… discussed the future and setting up a community group to raise large sums of money for Oromia,” she says.

Despite its bad reputation in society at large, the interview was greeted with largely positive Facebook comments from the Oromo community.

One of them said: “You are one of our heroes among us… we love you by our side.”

“Sabontu, we are proud of you! Another said.

But a third said, “This is how they can cheat on you guys!” Please wake up.

A spokesperson for Shabo Media said Gibson often attends community events.

The cancer forger has “changed a lot” and “was trying to get out of the scandal,” the spokesperson said.

“She’s part of the community, she’s in – she’s trying to help the community. We know what she’s done before.

The spokesperson said the community gave him the name Sabontu.

But the chairman of a large Oromo diaspora group said he had only met Gibson “two or three times.”

Dr Tarekegn Chimdi, President of the Australian Oromo Community Association in Victoria, said: “She mingled with people… We thought she might be a friend or wife of one of our community members.”

But Dr Chimdi said he didn’t know who she was and she hadn’t volunteered for the organization either. “It’s quite surprising, and what a shame.

Daily Mail Australia understands that Gibson recently requested that the filmed interview be withdrawn.

Gibson was taken to Federal Court last year and said “I am unable to pay a fine of $ 410,000 at the moment”

Gibson has shown an interest in Africa before, traveling the continent with his son while neglecting to repay the $ 500,000 she owes the taxpayer for scamming Australians.

Gibson was originally fined $ 410,000 by Federal Court for her false allegations of charitable giving.

This week, Daily Mail Australia exclusively revealed that Gibson’s debt has exceeded half a million dollars, including fines, penalties and interest.

His Northcote home was raided by sheriff’s officers executing a “seizure and sale” warrant on Wednesday morning.

Consumer Affairs Victoria wants to sell Gibson’s assets in order to recover the money.

During her last appearance in Federal Court, she said she was “unable to pay” the fine.

Gibson did not answer the front door this week. Daily Mail Australia has contacted the Oromo Community Association of Victoria to comment on Gibson joining the community at large.

The Huetares were the largest community in what is now central Costa Rica in the 16th century, being the main population when the European conquerors arrived. Its name derives from “Huetara”, term with which the Spanish recognized the leader of Pacaca (now Tabarcia, east of Santiago de Puriscal), so they assigned this name to all the inhabitants of this region.

A small group hunter has survived to the present day, consisting of about 1000 individuals. They are located at the top of the native reserve of Quitirrisí, on the road between the township of Mora and that of Puriscal. There is another Huetar settlement in Zapatón, in the canton of Puriscal, both in the province of San José. There are also families scattered around the Cerrito de Quepos area and neighboring towns. These communities have lost their original language, but still retain some of their traditional beliefs, crafts, cuisine and medicine.

Ethnohistory

The first chronicles on the Huetares date back to the 16th century and already at that time the first demographic data of them were provided by Perafán de Rivera according to Quesada (1996), who concluded that there were about 11,500 Huetar natives in 1569. At that time in the central valley, the cacicazgos (chiefs) were Garabito, Pacaca, Aserrí, Curridabát, and Guarco and all formed two larger units called Señorios (mansions),
In the north of the Costa Rican territory, near the plain of San Carlos River, was another cacicazgo group called the Votos. The information available indicates that their homes were located near the San Juan River, some distance from each other, at the mouth of the San Carlos, and that they were inhabited by the chiefs and their families, who communicated quickly with each other by roads or traveled there by canoes on the rivers.

It is mentioned, according to several studies, that the Votos were then absorbed by the Huetares in colonial times, while others remained within the current Maleku group.

The geographic extent of the huetares

It has not been determined exactly which indigenous peoples of Costa Rica should be considered strictly Huetares. The Huetar language seems to have been spoken or at least understood most of the communities that inhabited the costarican territory belonging to the cultural space known as the intermediate zone, in particular in the central valley and the river basins Virilla and Grande de Tárcoles up to the Pacific coast.

As common characteristics of these communities, it is worth mentioning the relatively dispersed settlement patterns; agriculture based on corn, beans and other crops; great refinement in the craftsmanship of stone objects (metates, sculptures, tables, and ceremonial altars, etc.), absence of anthropophagy, etc. However, there was no political unity between them, and rather there seems to have been a wide variety of relationships, ranging from subordination and alliance to enmity and war. Some of the main Huetar kingdoms appear to have been those of King Garabito, Pacific side; the kingdom of Pacaca, and the vast estates of the kings Guarco and Correque, which extended from the banks of the Virilla River To Chirripó.

Life and customs

Its main economic activity consisted of sowing tubers, such as cassava and the pejibaye palm. From the latter, they transformed the shisha, with which they got drunk in religious ceremonies and out of whose trunk they made bows and arrows. The other crops they developed, although minor, were corn and cocoa. The development of trade was based on barter. They completed the Agriculture with hunting, carried out with bows and arrows, blowguns, traps, fire rings, etc., and also fishing done with nets, with hands, with arrows, etc. The usual fabric they used in their dresses was Guarco.

In the north of the Costa Rican territory, near the plain of the San Carlos river, was the cacicazgo des Votos whose establishments communicated quickly with each other by paths or
using the sound produced by the bark of a tree that the conquerors called “mastate”. On this particular, Pierre Doris indicates that “the men wore loincloths and short vests, and the women petticoats which reached the knees, but wore cotton clothes on special occasions”. The chief possessed the authority, obtained in the hereditary form. Its social organization was divided into three groups: the upper class, formed by the chief and his family, as well as by priests and sukias or sorcerers, the middle class made up of the people, and finally the slaves, who occupied the lowest stratum. lower. in the society. War conflicts were a common practice. One of their customs was to kill prisoners and cut off their heads, which they held as a trophy. Even women would go to war and help their men either by throwing spears and sticks or throwing stones at opponents.

The Huetares worshiped the Sun and the Moon. For this purpose, they built altars and stone mounds. In addition, they worshiped the bones of their ancestors. They buried the remains of the deceased with various items that belonged to him in life and his slaves, sacrificed for this reason, as they were intended to be useful in the next life. Human sacrifice was commonly practiced in funeral or religious activities. They selected a group of people, who were taken to the altar, where they would be sacrificed. In 1527, Fernandez Oviedo wrote about it: They take a woman or a man… and take her up the hill and open them to the side and take their heart out of it, and the first blood would be sacrificed to the sun. And then they behead this person with four or five others on a stone… and throw the bodies to roll them… where they were picked up and then eaten by the holy men like a very precious food.

Curiously, it should be mentioned that they stood out for their stone craftsmanship, among which they made elongated plaques with human figures on top, squatting figures, warriors holding axes and heads in the shape of a trophy, stones in the shape of a pyramid with inscriptions and designs.

Members of the Oromo community from different parts of Ethiopia gather in Meskel Square on the eve of the Irrecha festival in Addis Ababa, Ethiopia. (Yonas Tadesse, AFP)

Members of Ethiopia’s largest ethnic group chanted and waved flags as they gathered for the first time to celebrate their Thanksgiving Day in the capital – a city which, according to prominent members of the group, belongs to them.

The annual Irreecha festival of the Oromo people marks the end of the rainy season and the start of the harvest season.

It traditionally takes place in the town of Bishoftu, located in the Oromia region about 50 km southeast of the capital, Addis Ababa.

Many Oromo leaders argue that Addis Ababa is part of their group’s territory, meaning the decision to allow Irreecha celebrations there risked exacerbating ethnic tensions.

But a Friday night concert in Meskel’s central square and Saturday morning blessing ceremonies appeared to have gone off without major incident.

Dawud Ibsa, leader of the opposition Oromo Liberation Front, a former rebel group, told AFP that Saturday’s celebrations would be “very important” for Oromos who believe their demands on Addis Ababa have not been met. respected.

“It’s our turn and a renewal of what’s taken from you,” he said.

Irreecha has already been a political flashpoint in recent years.

In 2016, the use of tear gas and firearms by security forces sparked a stampede that left dozens dead, some of whom drowned in a nearby lake.

The government put the death toll at 55, although Human Rights Watch later said it could have been in the hundreds.

The following year, Irreecha turned into an anti-government protest.

Last year, Irreecha – the first since Prime Minister Abiy Ahmed, himself of Oromo ethnicity, came to power – was peaceful.

The celebrations in Addis Ababa on Saturday will be followed by a larger event on Sunday in Bishoftu.

State-affiliated Fana Broadcasting Corporate said Irreecha is expected to attract “millions of Oromo people from all over the country as well as non-Oromo visitors from different parts of the country and other parts of the world.”

Abiy said in her Irreecha post that the festival was “a symbol of peace and unity,” Fana said.

The security forces were nevertheless on high alert. Federal police announced Thursday that they had arrested a number of people with weapons who sought to “disturb” Irreecha.

Security is expected to be tightened in Addis Ababa all weekend and the roads in the city center were closed on Saturday.

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