Rio de Janeiro 1992 > UN Year of Indigenous People summit & UN General Assembly 1992 > the CMPCC summit 2010 of Climate Change and Mother Earth's Rights: the long pursuit of Hopi to get their ethnoclimatology investigated. Rio de... more
Rio de Janeiro 1992 > UN Year of Indigenous People summit & UN General Assembly 1992 > the CMPCC summit 2010 of Climate Change and Mother Earth's Rights: the long pursuit of Hopi to get their ethnoclimatology investigated.
Rio de Janeiro environmental summit became the watershed that brought some of the world's most isolated ethnic communities into the awareness of the environmental degradation, climate change, and global warming. One of these highly isolated communities were the Hopis who are highly revered among the indigenous Americans for their fierce cultural independence and ancient, truly indigenous history-keeping. The National Hopi Grand Council of 1947 appointed His Honourable faith-keeper Thomas Banyacya as the guardian of the nation's history-keeping.
The First Nations of the Americas, with a support of the entire patronage of the World Indigenous Peoples summit, appointed HH Thomas Banyacya as the closing speaker to end the United Nations' Year of Indigenous Peoples on 10th December 1992. As soon as the session was over and the lights were turned off from the United Nations' General Assembly Hall, the World Indigenous Peoples' appeal was immediately ignored and forgotten by the United Nations.
His Excellency President Evo Morales (an Aymara Indian himself) has carried many reforms to empower indigenous people and invited me to summarise for Conferencia Mundial de los Pueblos sobre el Cambio Climático y los Derechos de la Madre Tierra (the Peoples Climate Change and Mother Earths Rights Summit) CMPCC, at Cochabamba - Tiquipaya, Bolivia in 19-22 April 2010 the merits of the ancient Puebloan ethnoclimatology that formed the core of the UN Assembly Motion.
A mistrust, past disappointments, frustration and the residential school experiences, make the spiritual leaders and faith-keepers of the native Americans resentful, presenting a formidable and ihibiting barrier on dissemination of traditional knowledges for the broader public as the native Americans have turned introverted and prefer to view their past only for themselves and keep knowledge within themselves to protect of their innate spirituality and relationship with the outer world.
Deep indigenous mistrust is reflected in retention of information and artefacts also from the anthropologists thus hindering access to ancient Sun Ages ethnoclimatology documents.
