Booklet raizl selft determination carta by BOWIE BRITTON

RAIZAL SELF-DETERMINATION & DEVELOPMENT

SCHOOL

SAN ANDRES, OLD PROVIDENCE AND SANTA CATALINA

Jairo RodrĂguez Davis Researched and Developed For the Raizal Alliance for Development, represented by the Associa on of Bap st Churches of the Archipelago

Rev. Ricky Newball Grenard President Phone: (57-8)-513-2663; (57)-315-292-5855 Website: h p://rsds.raizalalliance.org Email: contact_rsds@raizalalliance.org Address: Perry Hill, Harbour View # 7-335. San Andres Island, Colombia

1st Edi on (2015) Archipelago of San Andres, Old Providence and Santa Catalina. San Andres Island. Copyright ÂŠ2015 All rights reserved Co-sponsored Departmental Government of the Archipelago of San Andres, Old Providence and Santa Catalina Governor Aury Guerrero Bowie 2012-2015

Graphic Designer Karen Bowie Bri on

CONTENTS Decolonize!

ONE The Raizal History … and Sovereignty “Retelling our story, our own story”

TWO Right to self-determina on

THREE Right to development

FOUR Biblical framework of poverty

FIVE An invita on “Assume Self-determina on, don't stay wai ng” “Reconstruct your authority and territory”

About the School

THE RAIZAL HISTORY… AND SOVEREIGNTY

DECOLONIZE! The historical claims of the indigenous Raizal People for selfdetermina on on their ancestral territory have exsted ever since Colombia’s colonialist policies ruled over them. Genera on a er genera on have con nued trying, reac ng and protes ng against the regime, but it s ll remains… Some groups posed great resistance, others show an ‘illusion’ of be erment, but reality confirms that genocide is in course: lands and territorial dispossession, displacement, unsustainable overpopula on, non-self-government, etc. It is an urgent necessity to decolonize …and to repair! The colonized people need to be part of the solu on, but because of lack of understanding, the behaviors of many people contribute to the system. A few might understand, but this will not be sufficient to ob an self-determina on. Selfdetermina on and development are essen ally collec ve human rights, and their implementa on calls for the understanding (consciousness) and empowerment of the people as a whole, not only of some. The RSDS is focused on first overcoming the mental coloniza on on the Raizals, which is considered to be hindering them from properly recognizing, understanding and implemen ng their inalienable rights of sovereignty, and their right to self-determina on (both prerequisites for the implementa on of the right to development).

The RSDS will provide not only knowledges but also the outline the ethics, values, and principles that are necessary to live with integrity, leading to enduring ac ons that are coherent and not contradictory to the people goals. A sense of community and a spirit of service will be prac ced; and not only talked about. The in-depth teaching and prac cal exercise of the right to self-determina on, is a way to promote a true democracy by a conscious Raizal People to overcome the illusions, lies and manipula ons of the (colonial) regime. Those are the bases for the crea on of the RSDS.

RIGHT TO SELF-DETERMINATION United Nation IHCHR, Geneva (SW), February, 2013

Do you know that yo (the Raizal People) have right to selfdetermination?

Yes i do ( but )

Jairo Rodríguez Davis

Navi, Pillay - United Na ons High Comissioner, for Humans Rights 2008 - 2014

(… but much of our pelple don’t know… Mental colonization, ignorance, corruption and colonialism are rampant in the islands; some don’t know, some don’t accept it, some are afraid of it, some prefer to be ruled by others, some are betraying their people for personal interest -$$, prestige & power-, lot of inferiority complex, some believe that they are discriminating the immigrants –and not noticing that the reality is the contrary-, some don’t care,…, you see, Colombia has use more that 100 years under colonialism.

“…The issue of whose minds are colonized is a delicate one. We all know people whose minds have been colonized. Who are they? They are other people — people out there. They are somebody else. Not us. It's me we did the unthinkable and asked ourselves if we have been colonized…” (Jane Anne Morris)

DECOLONIZE THE HIDDEN COLONY IN THE CARIBBEAN The Archipelago of San Andres, Old Providence and Santa Catalina

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

ONE THE RAIZAL HISTORY … AND SOVEREIGNTY RETELLING OUR STORY, OUR OWN STORY The Raizal People need to retell their story, not the single story arranged by others and uses to diminish, to disposes, and to maintain the people under mental slavery. Answering the following ques ons will provide premises to show “WHO ARE THE RAIZAL PEOPLE” and to demonstrate their legi mate right to sovereignty over their Ancestral Territory (the Caribbean Archipelago of San Andres, Old Providence and Santa Catalina), and their right to self-determina on and to self-government: Where did they come from? How did they reach the Archipelago? When did they arrive to the Archipelago? What did they come to do to the Archipelago? Who was the owner of the Archipelago?“…It is impossible to talk about a single story without talking about power… Stories ma er. Many stories ma er. Stories have been used to dispossess and to malign, but stories can also be used to empower and to humanize. Stories can break the dignity of a people, but stories can also repair that broken dignity. …when we reject the single story, when we realize that there is never a single story about any place, we regain a kind of paradise…” Chimamanda Ngozi Adichie (“The danger of a single story”) How did they become owners of the Archipelago? How did Spain invent rights to own the Archipelago (and mostly the whole America) How did Colombia claim sovereignty over the Archipelago basing on “rights” inherited from Spain their former Colonizer? Where is the Raizal People's sovereignty? Are the people colonized?

“…It is impossible to talk about a single story without talking about power… Stories ma er. Many stories ma er. Stories have been used to dispossess and to malign, but stories can also be used to empower and to humanize. Stories can break the dignity of a people, but stories can also repair that broken dignity. …when we reject the single story, when we realize that there is never a single story about any place, we regain a kind of paradise…” Chimamanda Ngozi Adichie (“The danger of a single story”)

INVENTED SOVEREIGNTIES The Indigenous People of America were s ll exercising sovereignty over most of the lands, when Spain and Portugal signed the Treaty of Tordesillas in 1494, 'legalizing' their colonial claims over the whole 'non-Chris an' word outside Europe, dividing and sharing it between them. This happened right a er the incursion of Christopher Columbus in America and the Caribbean (1492), and was supported by the Papal Bull of pope Alexander VI (1493). The European colonizers ignored the human dignity, rights and sovereignty of the Indigenous People of America, of the First Na ons. LIES THAT PERSISTED: There are historical lies constructed by protagonists of colonialism in the th 15 century, and are maintained by modern na ons. Those lies that have persisted to this day are the roots for mental slavery and manipula ons (even though some have been unveiled, most people are not aware of them). Through history, one lie is used as precept (like an irrefutable truth) to build another lie, and so on; those lies (which are acts of abuse of power) have become principles in the laws and cons tu ons of many na ons.

Treaty of Tordesillas: The 1494 decision s ll influencing today´s world (By Stephen R. Brown) “…(1493) With the stroke of a pen, the pope created an imaginary line dividing the world on a north-south axis in the middle of the Atlan c Ocean. All territory east of the line of demarca on was to be Portuguese, and all territory to the west was to be the sole domaince of Spain. The punishment for viola ng the papal proclama on was excommunica on. …Occasionally, decisions and events that appear unimportant in their me have a profound and unintended influence on the course of world history. This was the case for the Treaty of Tordesillas. Despite the involvement of famous kings, princes and the pope, the origins of the treaty were a prosaic set of events en rely at odds with its impact on global poli cal, geographical, commercial and legal history. …led to a simmering, centuries-long global conflict that stemmed from the pope dividing the world in half in 1494…” …A er the moral and spiritual founda on of the Treaty of Tordesillas was eroded by the Protestant Reforma on, its intellectual founda on was increasingly challenged in the sophis cated legal and philosophical trea ses of the seventeenth century. It would not be long before even the Spanish and Portuguese admi ed their defeat. During the intervening decades Spain's and Portugal's ability to monopolize global travel and trade was in serious decline. It died a slow death, however. Only military power remained; but it was hard to seize the moral high ground without the convic ons or righteousness to jus fy the use of force when blatant self-interest was the only mo ve.” Source: h p://www.thehistoryreader.com/medieval-history/treaty-tordesillas-1494-decision-s ll-influencing-todays-world/

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

What if na ons like England, France or the Dutch Republic had accepted the pope's authority to manipulate the rights over the territories of America and the rest of the world, just beneﬁ ng Spain and Portugal? Though some years elapsed before reac ng, they did not remain submissive, but also entered into America and the Caribbean from the 1500s and 1600s; by 1800s (300 years a er the Treaty of Tordesillas) they had colonized much of the Caribbean and North-America. No ce on the above map of the 1800s, that the Archipelago of San Andres and Old Providence and the Miskito Coast appear amongst the Bri sh domains. The First People of the Archipelago, indeed, were Bri sh who se led there and mixed with aborigines from the Miskito Coast (in Central America) and with Africans. Today they are called the Raizal People, and they are of predominantly Africans roots. Spain did considered as 'illegal' the possession of lands in the Caribbean & America by any other country, and wanted to con nue believing that it should forever be the sole owner of the half of the world that the pope proclaimed to be hers; such thinking leads many people to a blind and submissive presump on of a 'legi macy' of the Treaty of Tordesillas and of successive trea es and documents that are based on it. For centuries the colonizer insisted to force their lies to become truths, and so they along with the peoples that they colonized ended believing these lies to be truths. They became vic ms of mental slavery, of lies and manipula ons that con nue to be nurtured. Whoever refused to obey or to believe any part of the Empire's single story was s gma zed. “…Like a modern patent, the strength of the papal proclama on was only as valuable as the beneﬁciaries' willingness and ability to defend it, and with the decline of the Spanish and Portuguese Empires the treaty (of Tordesillas) lost its champions while gaining many enemies.…”(Stephen R. Brown).

THE EFFECTIVE POSSESIONS OF LANDS VS THE VIRTUAL CLAIMS OF SOVEREIGNTY How did the Bri sh acquire 'eﬀec ve possessions' in much of North America, in the Caribbean, and par cularly in the Archipelago of San Andres and Old Providence, contrary to Spain's 'virtual claim' over those territories? (Bear in mind and don´t forget that the real 'legi mate owners' of much of the lands in America and the Caribbean were the indigenous people –also known as Indians, ﬁrst people, aboriginals!)

“…Like a modern patent, the strength of the papal proclama on was only as valuable as the beneﬁciaries' willingness and ability to defend it, and with the decline of the Spanish and Portuguese Empires the treaty (of Tordesillas) lost its champions while gaining many enemies.…”(Stephen R. Brown)

ENGLISH PURITANS IN AMERICA & THE CARIBBEAN English Puritans during the era of coloniza on of America (1620-1630), arrived to North America and the Caribbean, including the Archipelago of San Andres and Old Providence, and they inﬂuenced the 'development' of those territories.

“First came the Pilgrims in the 1620s (on the Mayﬂower boat to North America). They were followed by thousands of Puritans in the 1630s. These Puritans le their marks on their new land becoming the most dynamic Chris an force in the American colonies. Back in England, the Puritans had been people of means and poli cal inﬂuence, but King Charles would not tolerate their a empts to reform the Church of England. Persecu on mounted. To many there seemed no hope

ENGLISH PURITANS, DUTCH AND SCOTISH SETTLERS IN THE ARCHIPELAGO OF SAN ANDRES AND OLD PROVIDENCE Dutch were the first to se le temporarily on Old Providence Island in 1595, and then in 1631, English puritans sailing on the “Seaflower” arrived and established the “Providence colony” which was intended to be a model puritan colony. The Puritans didn´t find any aboriginal people permanently living in the island. The Miskito Indians (from the Atlan c Coast of Central America, today Honduras, Nicaragua, etc.) used the islands of the Archipelago as res ng place whenever they come around to fish. There was no problem between the Puritans and the Miskito, but a good friendship, with good commercial rela ons. In 1633 the English brought the first enslaved Africans to the islands.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

BRITISH + MISKITO INDIANS + AFRICANS

In a short me, the puritans of the Providence Colony extended their opera on over the Miskito Coast of Central America, from Honduras to Panama, including educa on, government and military coopera on with the indigenous people. n 1641, the Spanish (claiming an invented 'right') overran and destroyed the colony. This caused the English and Sco sh Puritan se lers to disperse by other Caribbean islands and the Mosquito Coast (where they se led in small Bri sh colonies, between the city of Colon and Belize); the Puritans had already spread their inﬂuence in this area of the Caribbean, where it s ll remains, and which later returned to the Archipelago.

BRITISH CONTINUE TO SETTLE IN THE CARIBBEAN By 1655, the Bri sh took away Jamaica from the Spaniards (considered by some as revenge for the abrupt destruc on of the Providence Colony -the first English colony in the Western Caribbean), and made it their new center of opera on in the Caribbean. In 1660, 'pirate' Edward Mansvelt took the Archipelago of San Andres from the Spaniards. In 1664, the Spaniard briefly re-occupied the Archipelago, followed by its recapture in 1665 by Bri sh 'pirate' Henry Morgan. By the end of the next century (1780s), people con nued to arrive to San Andres and Old Providence islands, coming from territories that were of Bri sh domains (Miskito Coast, Jamaica, Cayman Islands, etc.), in a migra on that characterized this por on of the Caribbean (since 1600s). The Archipelago, because of its geopoli cal strategical loca on and a rac ons, was always a place where many arrived and some stayed making themselves a part of a se lement whose descendants were to become known as the Raizal People. Then, in spite the few ar ficial borders in the area, the Raizal People's ancestors were just a part of the big Caribbean, threatened by Spain who insisted on a 'virtual sovereignty'.

SPAIN'S VIRTUAL CLAIMS OF SOVEREIGNTY DID THE TREATY OF VERSAILLES OF 1783/1786 FINALLY GIVE REAL SOVEREIGNTY TO SPAIN OVER THE ARCHIPELAGO? “The Spanish captured the islands in 1780s during the American Revolu on, but did not se le them, and the Bri sh residents remained”. A er this came the signing of the Treaty of Versailles in 1783 between Spain and Britain, which included in theory that Spain would remain with some Bri sh possessions in the Western Caribbean, but it didn´t totally happen that way; instead, the Bri sh se lers remained there and with some helps managed to regain control, and con nued se ling and ruling over much of those territories, like Belize, the Miskito Coast, Corn Islands, San Andres, Old Providence...

THE ROYAL ORDER OF 1803 OF THE KING OF SPAIN THAT CAUSED MUCH CONFUSION Spain in 1790 named Thomas O'Neill (an Irish that worked as translator) as Governor over the Archipelago of San Andres, but he only served for 16 years before the Bri sh expulsed the Spaniards again (1806). Does the Royal Order of 1803 of the King of Spain gives sovereignty to Colombia over the Archipelago, by their invented principle of U Posside s Juris? Or does the Royal Order of 1806 gives sovereignty to Nicaragua? (See sec on “The Heritage of the Treaty of Tordesillas”)

Roots of the Colombia-Nicaragua Territorial Dispute (By Augusto Zamora - Former legal adviser to Nicaragua's Foreign Ministry)

At the end of the 18th century, the Spanish Crown, in possession of vast territories of the con nent through conquest and coloniza on, named Tomás O'Neille governor of San Andrés Island, close off Nicaragua's Mosquito Coast. Its goal was to make Spain's authority prevail over England, which had been gaining increasing dominion over Central America's Caribbean coastlands for more than a century… Like the rest of Central America's Caribbean side, the islands of San Andrés, Santa Catalina and Old Proveidence were never really occupied by Spain. Given their geography, they served as the center of opera ons for adventurers …, and English families had lived on them since 1631. The newly appointed Governor O'Neille was ambi ous and aspired to higher posts, a be er salary and ... He decided to take the first step in this direc on. Supported by the Viceroy of Santa Fe (then under Spanish domain and today Colombian territory), O'Neille secretly wrote to Madrid describing a pathe c situa on in San Andrés and asking that it become a "dependent in all aspects" of the Viceroyalty of Santa Fe. The le er was posted without consul ng the Captain General of Guatemala, the Spanish authority with dominion over all Central American territories including San Andrés. The King of Spain agreed and expedited a Royal Order to that effect on November 30, 1803. In a dozen lines, this Royal Order established that "the islands of San Andrés and part of the Mosquito Coast from Cape Gracias a Dios inclusive to the Chagres River are hereby segregated from the Captaincy General of Guatemala and dependent on the Viceroyalty of Santa Fe." That's it. That's the basis of today's territorial dispute.

Once this became known to the Captain General of Guatemala, he energe cally protested the decision, claiming that "the Mosquito establishments have always depended on this Captaincy General." He requested that things return to their previous status. The Captain General's reasons were listened to and the 1803 Royal Order repealed by the Royal Order of 1806… The English maintained their presence there and San Andrés Island itself fell into English hands on March 26, 1806. Without ﬁring a shot, O'Neille surrendered…

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

MISKITO KINGDOM The Miskito, a mixture of aborigines, Africans and English, during the colonial era, hindered all the intents of the Spaniard to conquer them, and they made a strong alliance with the Bri sh. The Miskito Kingdom was formed (thanks in part to a Puritan missionary of the Providence Colony), and England later established a protectorate there which remained over two centuries, from 1655 to 1860. The Miskito Kingdom prevailed up to 1894 when the Territory was militarily incorporated to Nicaragua, supported by the United States of North-America.

SOVEREIGNTY OVER THE MISKITO COAST: No ce that from 1494, with the 'inven on' of the Treaty of Tordesillas (by Spain and Portugal), up to the expulsion of the Spaniards from America in the 1820s, the Miskito Coast has never belonged to Spain,… it was never effec vely possessed by them, and only appeared as possessions on papers which they invented and which did not bestow power. The new born na on of Nicaragua consisted of only the Pacific por on of what it is today. In 1894 they militarily took over the Miskito Kingdom and that por on of the Atlan c Coast. For sure they considered it as an inheritance from Spain, even though it had never effec vely been!

THE “PIRATES” IN THE CARIBBEAN The Pirates were around the Caribbean even before the Puritans, and in a very influen al way a er the a ack and disintegra on of the Providence Colony. During almost 200 years the islands of Old Providence and San Andres changed hands between famous privateers (such as Francis Drake, Edward Mansvelt and Henry Morgan), always expulsing or keeping the Spaniards out. The presence of the 'pirates' (and the Miskito Indians) over the Western Caribbean and Central American's Caribbean coast played a key role in keeping the Spaniards off those territories, forcing them to stay to the pacific side and interior of Central-America. That permi ed the establishment and development of English se lements along the Miskito Coast, from Belize down to Colon (Panama), including insular territories like the Archipelago of San Andres and Old Providence, and Corn Islands.

(ENSLAVED) AFRICANS IN THE CARIBBEAN As in other territories in the Caribbean, Africans cons tuted the majority of the popula on in the Archipelago of San Andres and Old Providence. How did this happen? “The Transatlan c Slave Trade took people from Africa to the Americas. Between 1662 and 1807 Britain shipped 3.1 million Africans across the Atlan c Ocean. For enslaved Africans taken by the Europeans there was no hope of ever returning home. Men, women and children were expected to work for their en re lives with no freedom or rights. The slave owners did everything they could to make sure that the enslaved Africans forgot their languages, cultures and religious beliefs. The enslaved Africans did all that they could to resist their enslavement. From the moment of capture and the journey across the Atlan c Ocean, to the planta ons, enslaved Africans rebelled. Even in the knowledge that they would never get back to their countries or achieve freedom, they persisted in their resistance… which took many forms … and con nued to do so un l their emancipa on. The Bri sh slave trade oﬃcially ended in 1807, making the buying and selling of slaves from Africa illegal. However, slavery itself had not ended. It was not un l August 1st 1834 that slavery ended in the Bri sh Caribbean following legisla on passed the previous year. This was followed by a period of appren ceship with eﬀec ve freedom coming in 1838. Even a er the end of slavery and appren ceship the Caribbean was not totally free. Generally, former enslaved people received no compensa on”.

WE ARE ONE CARIBBEAN PEOPLE h ps://www.facebook.com/groups/792351834158099/

In the Caribbean Archipelago of San Andres and Old Providence, the enslaved Africans were emancipated under the leadership of young Bap st pastor Phillip Beekman Livingston Jr.; he received order from his mother Mary Archbold i n J a m a i ca , to f re e t h o s e enslaved working on their family proper es. Emancipa on then happens on Old Providence st Island on August 1 1834 (the same day it happened on most of the Bri sh colonies in the Caribbean) and on San Andres st Island on August 1 1838.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

The slaveholders delivered a por on of land to the formerly enslaved as their own property, to live and survive (beware that from the 1790s the families in the islands already had tle for every meter of lands; they were no wild land le !)

Like in Old Providence, where the order to free the enslaved came from a Bri sh headquarter -Jamaica, th in Corn Islands, on August 27 1841, the order came from the superintendent of Bri sh Honduras, coronel Alexander McDonald, who represented Queen Victoria of England in the Moski a. The emancipator of the Africans in the Archipelago, reverend Phillip Beekman Livingston, ﬁrst taught them to read and write, and follow he leaded the establishment of the First Bap st Church in San Andres Island. Flashing back to 1822 on the moment of the so-called “free” adhesion to the Gran Colombia by the “free” people of the Archipelago, you should take in account that the por on of the popula on that were African were “not free” at that moment, and had no voice nor par cipa on in such a decision; notwithstanding the African popula on in the Archipelago were the majority of the se lement and become the main ancestors of the Raizal People.

THE LIBERATION OF THE ARCHIPELAGO At the me colonies in America were figh ng the European powers for independence, the people of the Archipelago of San Andres and Old Providence (English speaking people with enslaved Africans) were also seeking to get rid of the reitera ve claims of Spain. As told by Raizal elders (pastor Enrique Pusey), the people of the Archipelago found the way to make contacts pleading for help, and on March 26, 1806, following orders from the Bri sh Crown, and the pe on of the se lers Bri sh Captain John Bligh arrived on the “Surveillante” ship and occupied the islands taking out the Spaniard government,. The leader of the people in San Andres Island was Mr. Sam Wright, who led the group that guided the Bri sh fleet safely into Cove Seaside (San Andres Island). Bligh had to leave the islands for a new direc on and port, and the islands again fell into the hands of Spain. The people were red of Spain's invasion, and a group got in contact with French corsair Admiral Louis M. Aury's fleet which was at that me roaming the Caribbean. He came to the islands on July 4, 1818 and expulsed the Spaniards (even before Colombia's independence in 1819). Aury died in 1821, and in 1822 it is 'said' that the People in the Archipelago made a “free” adhesion to the alliance of the recent new born free countries in SouthAmerica, called the “Gran Colombia”.

Between England & Spain

FIRST 200 YEARS (1620s - 1820s) 1616 1631 - 1641 1641 1660 1664 1665 1667 1671 1783 1806 1810 1818 1822

First Dutch colony First British Putitans established Providence Colony Spain occupation by Francisco Diaz Pimienta British occupation by Dutcha piarate Edward Manseveldt Spain occupation by Juan Pérez Guzman British occupation by Mansveldt and pirate Morgan Spain occupation by Andrés Ojeda British occupation by pirate Sir. Henry Morgan Treaties of Versailles; Real Order of king of Spain 1803 British occupation by Captain John Bligh Spanish embraced the abscence of british militaries INDEPENDENCE form Spain by Corsair Luis M. Aury "Free" ashesion to the Gran Colombia

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

INDEPENDENCES IN AMERICA 1806 - 1818: San Andrés and Old Providence 1810 - 1819: Nueva Granada (Colombia) No ce that the People of the Archipelago spent 200 years (1620s-1820s) uninterruptedly figh ng to get rid of Spain, and were finally able to do so shortly a er the American revolu on started (1806-1818). During all this period, they refused to recognize Spain's invented 'virtual' rights made up by trea es (Tordesillas and Versailles). WAS LOUIS AURY WORKING FOR SIMON BOLIVAR? First of all, Louis Aury more than being a corsair was a freedom fighter, and his personal appointment was to help to free America… logically he needed economical resources. In more than one occasion he offered to help Simon Bolivar, but without reaching to any agreement. In 1816, in Hai , Louis Aury quarreled with Simon Bolivar because he never agreed for Bolivar alone to be the head of the libera on campaign of the South American Territories; a er being rejected, he took his men and fleet, sailed to North America, and par cipated in the libera on of Florida and Texas, then con nued in Central America helping many countries in their independence from Spain. Des ny lead him to Old Providence island, where he proclaimed the establishment of the Republic of San Andres in 1818; neither Simon Bolivar nor any of his troops every put a foot in San Andres or Old Providence – it was not their territory, nor the se lers was their South American people, nor it was of their interest, … un l something happen!

“FREE” ADHESION TO THE GRAN COLOMBIA? A er the proclama on of the Republic of San Andres in 1818, Captain Louis Peru De La Croix, one of Louis Aury's companions, (considered to be a traitor -at the end he died hanging himself in Paris) travelled to Nueva Granada (Colombia) and met with General Santander. Shortly a er, Admiral Louis Aury died in the island of Santa Catalina on August 30, 1821. According to some historians, he dropped oﬀ his horse, but Raizal elders related that he was killed, and that is why it is ques onable whether the adhesion of the Raizal People to the Gran Colombia in 1822 (which was signed a er Louis Peru De La Croix returned to the island with South American military force) was done “freely” or was done by in mida on and manipula on. Up to 2015, Colombia hasn't been able to show the document of adhesion! And so a er nearly 200 years (1822-2015), the Raizal People don´t know if the adhesion existed and under what terms and condi ons …

But their history simply said that “…In Old Providence Island: (June 23, 1822) twelve French oﬃcials signed, including the famous Severo Cortois, and Mr. Archbold, Mr. McBean and McKeller. …In San Andres Island: (July 21, 1822), the members of the Cabildo and three French ci zens signed also, a next Cabildo with seven members: Torcuato Bowie, O'Neille, Pedro Peterson, Barker, Bent, Guillermo Lever, and Villabrille. …In Corn Island: (X, 1822)… “ Following the supposi on that it was a “free” adhesion, two prominent Colombians in the XXI century recognized the Raizal People's historical right to self-determina on and their inalienable right to sovereignty over the Archipelago: A) Dr. Fals Borda (sociologist and co-founder of the Faculty of Sociology of the Na onal University of Colombia): “En San Andrés y Providencia, periferia norte de Colombia, se percibe el deseo de independencia y enen razón los isleños raizales, si uno acepta que los elementos culturales básicos, el religioso y el del lenguaje, no son los de la mayoría colombiana, y si se admite que las regiones son ámbitos de diversidad. Allá también hay razones históricas de origen, fue decisión propia de los isleños, en el año de 1821 (-1822) entrar en la Gran Colombia, no asumieron la independencia absoluta como lo asumieron Barbados, Santo Domingo y tantas otras islas del Caribe, quizás con menos tulos de los que pudieran tener los sanandresanos”. B) Dr. Enrique Gaviria Lievano (historian): “No hay duda que, si se examina el acto de los habitantes del archipiélago a la luz del derecho internacional de hoy, estamos en presencia de un genuino ejercicio de la libre determinación de los pueblos.” Why hasn't the Colombian State con nued referring to the 'free' adhesion of the Raizal People to the Gran Colombia? Does the Archipelago become part of Colombia because…? (a) The Raizal People (of the Republic of San Andres) 'freely' (or forcedly) adhere to the Gran Colombia (1822)? (b) or Colombia inherited it from Spain (1803, 1821)- with Spain's Royal Order of 1803 and with 'their invented principle' of U Posside s Juris (1821)? Be aware that the above two op ons are mutually exclusive.

THE HIDDEN COLONY IN THE CARIBBEAN The Archipelago of San Andres, Old Providence and Santa Catalina

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

In the twen eth century, former colonized Spanish countries like Chile and Argen ne made claims of sovereignty over lands using the Treaty of Tordesillas as jus ﬁca on, arguing that those territories fall in the Spanish half of the world; Chile reclaimed the Antarc ca and Argen ne the Falkland Islands. “Both na ons made the unprecedented asser on that they had inherited from Spain the beneﬁts and rights of the treaty a er their wars of independence” (Stephen R. Brown). In some cases, na ons that warred against Spain for their independence resulted just as (abusive as) their former colonizer. [We do not ignore that the Falkland islands could be for Argen ne, ...but not because of the Treaty of Tordesillas].

Colombia's claims of sovereignty over the Archipelago of San Andres indirectly took as jus ﬁca on the Treaty of Tordesillas, when they argued that a Royal Order of the King of Spain of November 20th of 1803 'gives' them the West-Caribbean Archipelago and the Miskito Coast in Central America! For them to jus fy such claims they had to invent something new a er their independence from Spain: 'their principle' of 'U Posside s Juris' -favorable to Colombia, but unfavorable and abusive to the Raizal People rights to self-determina on and sovereignty. Such 'legal' makeup could not be possible except they ignore the existence and/or the rights of the true sovereign ﬁrst people of the Archipelago.

It is a wrong assump on of Colombia and Nicaragua to claim sovereignty over the Archipelago, basing in theory on some trea es, some royal orders of Spain and an invented principle of theirs, all of them somehow derived from the 'illegi mate' Treaty of Tordesillas; they ignored that ancestors of the Raizal People never ceased in over 200 years to repel Spain from the islands (1620s-1820s), un l they accomplished it deﬁni vely (1806-1818)! -before Colombia' independence (181019), and of Nicaragua, (1821).

“U Posside s Iuris: …The legal character of this principle is unclear; however, depending on various situa ons, it has been referred to as a rule, principle, customary interna onal law, technique, policy decision, and poli cal tenet. The principle of u posside s iuris favors actual possession regardless of how it was reached and does not dis nguish between de facto and de jure possession. These colonial administra ve borders almost never were drawn to conform to the boundaries of the inhabi ng popula ons and almost always cut through them, resul ng in na ons becoming trapped within new states…”(Dr. Fozia Lone).

U posside s juris 'is a principle according to which, upon independence, new States inherit territories and boundaries of former colonial provinces'. It was invented by the former colonies of Spain in South America in 1821. They claimed that: “As you were possessing, you will con nue to possess”. It might works in much case, but not in all; in those excep ons, whatever is build based on it, can automa cally become corrup ve and vicious. They shouldn´t ignore that Spain 'owned' much of the lands by its invented Treaty of Tordesillas, and so claimed sovereignty over territories …

Después del Fallo de La Haya. Entrevista del Periódico EL TIEMPO (22-nov-2012) al Excanciller y jefe de defensa de Colombia en La Haya, Julio Londoño Paredes. Pero si el Gobierno considera el fallo adverso, hay algo que se hizo mal. ¿Qué fue? “La falla radica en que la Corte dejó de aplicar normas y principios fundamentales del derecho internacional y de su propia jurisprudencia, especialmente en lo que se reﬁere a la jurisdicción marí ma que les corresponde a las islas. Y la Corte entró a afectar tratados...”

THE RAIZAL NATION TRAPPED BETWEEN TWO STATES

(a) What Nicaragua and Colombia had; (b) what Nicaragua requested; (c) what they received (2007, 2012); all while the Raizal People rights are ignored. The ICJ rejected the colonialist arguments of both countries; whatever was recognized to Nicaragua was based on the Interna onal Law (or Conven on) of the Sea of 1994 (which helped to correct much of the 500 years of disorders caused by the Treaty of Tordesillas 1494). And what was recognized to Colombia was merely due to their argument (accepted by the Court) that they had 'peaceful' possession of the islands and keys for some decades; the Raizal People are hidden,… they are ignored, and consequently their rights of sovereignty and self-determina on are not recognized; that is why they are called the “Hidden Colony in the Caribbean” (a Na on trapped between two States).

THE HIDDEN COLONY IN THE CARIBBEAN The Archipelago of San Andres, Old Providence and Santa Catalina

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

THE SOVEREIGN PEOPLE OF THE ARCHIPELAGO The Indigenous Raizal People are the descendants of the First People (indigenous people), who se led and remained together un l today as the true legi mate sovereign people of the Caribbean Archipelago of San Andres, Old Providence and Santa Catalina; their purported act of “free adhesion” (?) to the Gran Colombia is now ignored by Colombia, and they are maintained invisible -denied of their rights of sovereignty over their ancestral territory (This is called colonialism!). The so-called “free adhesion” could be valida ng Colombia's appointment over the Archipelago, and would be the only valid tle Colombia could have, but Colombia prefers to argue to the Court that they inherited the Archipelago from Spain! th

Just no ce the ruling of the United Na ons Interna onal Court of Jus ce (ICJ), on November 19 , 2012, over the Territorial and Mari me Dispute between Nicaragua and Colombia, where the ICJ manifested that none of the two countries have (historical or legal) tle over the disputed mari me features of the Archipelago. But s ll the Court recognized sovereignty to Colombia over the three main islands of the Archipelago (2007) and the cays and other mari me features (2012), because of Colombia's many decades of 'peaceful' occupa on of the Archipelago, but it says nothing about the existence of the Raizal People and of their 400 years in the Archipelago! Colombia's allega on to the ICJ (2001-2012) didn't men on the presence on the Territory of the true legi mate sovereign indigenous Raizal People of the Archipelago.

Interna onal Court of Jus ce Ruling over the Territorial and Mari me Dispute (Nicaragua v. Colombia) 19-November-2012 “…1.Sovereignty …The Court finds that neither Nicaragua nor Colombia has established that it had tle to the disputed mari me features by virtue of u posside s juris (a principle according to which, upon independence, new States inherit territories and boundaries of former colonial provinces), because nothing clearly indicates whether these features were a ributed to the colonial provinces of Nicaragua or of Colombia. The Court therefore turns to the ques on whether sovereignty can be established on the basis of a State's acts manifes ng a display of authority on a given territory (effec vités). The Court finds that for many decades Colombia con nuously and consistently acted à tre de souverain in respect of the mari me features in dispute. This exercise of sovereign authority was public and there is no evidence that it met with any protest from Nicaragua prior to 1969, when the dispute crystallized...” Source: h p://www.icj-cij.org/docket/files/124/17162.pdf

“… The Court ﬁnds that neither Nicaragua nor Colombia has established that it had tle to the disputed mari me features…” (ICJ, November 19 , 2012) th

TWO THE RIGHT TO SELF-DETERMINATION All peoples have the right “to be” themselves The Raizal People too have the right “to be” themselves. They are not to allow being homogenized, or to have foreign cultures imposed on them; it is not legal or right that others hamper the practice of their customs, or hinder the pursuing of their development. For them “to be”, it is vitally necessary that they continue to conserve and own their ancestral Territory. For them “to be”, the indigenous Raizal People as the true legitimate sovereign people of the Caribbean Archipelago of San Andres, Old Providence and Santa Catalina, should have the right to govern themselves, to elect and to name their own authorities, to have the control of their own life and destiny, and the control of their ancestral Territory. Individually and collectively, “to be” is to have right to self-determination.

“All peoples have the right to self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development”.

When the essence of the right to self-determination is clearly understand, then the people will worry less about seeking for outsiders to approve their 'decisions and acts', and will be more concerned that what is really needed is the legitimacy which is given by the people themselves, through their inalienable right to sovereignty over their ancestral Territory. The acts of the sovereign people are naturally legitimate; even if it might be considered by others as civil disobedience, radicalism, terrorism, etc. (that's part of the danger of the single story that stigmatizes and dispossess).

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

SELF-DETERMINATION IN THE SYSTEM OF HUMAN RIGHTS The importance of the right to self-determination amongst the whole system of human rights is highly demonstrated in two international covenants issued by the United Nations, the one on civil and political rights, and the one on economic, social and cultural rights. The first article of both covenants is about the Right to Self-determination. Here again it is shown the relation between the right to self-determination and development, where selfdetermination is a pre-requisite for the enjoyment of other rights. For that reason, some called it the mother and father of all human rights. The right to self-determination should be seen as part of the recognition of human dignity; and as a collective right it reflects the sovereignty of peoples over their territory, belongings, life and destiny. The Raizal People continue looking for ways to enjoy their right to self-determination, having confronted for more than a century with colonialist policies (and mental colonization) that are controlling their lives.

Yes i do ( but )

Do you know that yo (the Raizal People) have right to selfdetermination?

DECOLONIZE THE HIDDEN COLONY IN THE CARIBBEAN The Archipelago of San Andres, Old Providence and Santa Catalina

Self-determination is a prerequisite to the realization of all fundamental human rights (United nations General Assembly, Resolution 637 (VII), Dec., 1952)

The Raizal People, who lack of effective recognition of their right to selfdetermination, will learn much when meditate over the following questions and answers:

The answers to the above questions, lead to the conclusion that the Raizal Territory was made a Non-SelfGoverning Territory (NSGT), … a colony. C o l o n i a l i s m s t ay s u n d e r t h e competence of international jurisdiction, and is not contemplated in any national legislation, but is a fact that if the people don't recognize their condition and take leadership to get decolonized, it will not happen. Raizal People demonstration against colonialism, San Andres Island, June 1st, 2007

SELF-DETERMINATION AND DECOLONIZATION The creation of the United Nations was conceived to seek, amongst other things, the conservation of world peace, where all nations must respect the right of selfdetermination of all peoples, as well as their right to sovereignty. Violation of those rights has proven over and over to be a cause of wars; wars that the world surely wouldn't like to repeat. Since the creation of the United Nations in 1945, the world has advanced much with the decolonization of territories, but they are people still deprived of the right to govern their own life, and amongst them are the Raizal People! The United Nations (UN) has the “Committee of 24” (or Special Committee on Decolonization) that is exclusively devoted to the issue of decolonization, and was established in 1961 by the General Assembly with the purpose of monitoring the implementation of the Declaration on the Granting of Independence of Colonial Countries and Peoples (General Assembly Resolution 1514 (XV) of 14 December 1960). The UN declares the period 2011-2020 the Third International Decade for the Eradication of Colonialism, 20112020. Since 1946, when the process of decolonization started at the UN, this body passes from 50 Member States to 193. The process continues “agonizingly slow” for those remaining on the list of NSGTs. Only one country had been decolonized in the previous decade; some of the territories are been listed since 1946. The people of those territories looked to the UN with hope every year. It would appear like the world entered into “slow-motion decolonization”. INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

UNITED NATIONS LIST OF NSGT (Non-Self-Governing Territories) The UN Special Committee annually reviews the list of Territories to which the Declaration is applicable and makes recommendations as to its implementation. Actually (2015) they are 17 territories on the List, majority of which are in the Caribbean (9). On the list every case is special and different. There is “no single solution” for the NSGTs; each Territory must be considered individually and on a case by case basis.

UNITED NATIONS GENERAL ASSEMBLY RESOLUTION 1514 (XV) (1960) DECLARATION ON THE GRANTING OF INDEPENDENCE TO COLONIAL COUNTRIES AND PEOPLES

UNITED NATIONS GENERAL ASSEMBLY RESOLUTION 1541 (XV) (1960) Principles which should guide Members in determining whether or not an obligation exists to transmit the information called for under Article 73 e of the Charter

… Convinced that all peoples have an inalienable right to complete freedom, the exercise of their sovereignty and the integrity of their national territory,

Principle VI A Non-Self-Governing Territory can be said to have reached a full measure of self-government by:

Solemnly proclaims the necessity of bringing to a speedy and unconditional end colonialism in all its forms and manifestations;

(a) Emergence as a sovereign independent State; (b) Free association with an independent State; or (c) Integration with an independent State. Principle VII

And to this end Declares that: 1. The subjection of peoples to alien subjugation, domination and exploitation constitutes a denial of fundamental human rights, is contrary to the Charter of the United Nations and is an impediment to the promotion of world peace and co-operation. 2. Al peoples have the right to selfdetermination; by virtue of that right they freely determine their… 3. Inadequacy of political, economic, social or educational preparedness should never serve as a pretext for delaying independence.…

(a) Free association should be the result of a free and voluntary choice by the peoples of the territory concerned expressed through informed and democratic processes. It should be one which respects the individuality and the cultural characteristics of the territory and its peoples … (b) The associated territory should have the right to determine its internal constitution without outside interference… (d) Convinced that all peoples have an inalienable right to complete freedom, the exercise of their sovereignty and the integrity of their national territory, …

There are rights that are not given but recognized by governments; those are natural rights that we are created with, we were born with them, and are inalienable; such as the right to complete freedom, the sovereignty over your territory, your right to self-determination. The lack of recognition and respect for these rights, caused (and will always cause) disorders amongst peoples, injustices, war, suffering, abuses, etc. As you can notice, they are many options for a people to assume their right to self-determination; all are valid as long as they are freely choose (democratically) by the people, and not imposed

Just as FREEDOM, SELF-DETERMINATION is a right; INDEPENDENCE, FREE ASSOCIATION and INTEGRATION are choices.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

MENTAL COLONIZATION The independent nations of the world know of the right to self-determination; but some of them don't respect the rights of other people that have a small territory, a small population and/or that are ignorant to their rights (mentally colonized people that are usually slow to react, conformist, passive,...).

DERECHO A LA LIBRE DETERMINACIÓN O A LA AUTONOMÍA DE LAS COMUNIDADES ÉTNICAS

In Colombia, it is common to see the contradictions between their powers (the constitutional court vs the government).

WHO GIVES RIGHT TO SELFDETERMINATION? In the road toward decolonization and selfdetermination you find three main actors, who should all be collaborators, but they can as well be a resistance and an obstacle to the fulfillment of the people right: 1) The colonizer (known also as the administrative power) 2) The United Nations -UN (the international community) 3) The colonized People (Non-Self-Governing Territory) It is expected that the colonized people will seek the recognition of their rights by the Administrative Power, and by the United Nations, so as to have respect for their decisions. Understanding that selfdetermination is a right, and not a gift, the people shouldn't be pleading on their knees, but with dignity should assume their (collective) rights. Although there is a worldwide (at least in theory) consensus (by the international community -UN) about the right to self-determination (about its reach, promotion and respect), it is common to find colonized people who just remain passively waiting to see the colonizer and the United Nations take off their 'chains' of dependency, failing to actively assume their rights and to advance in constructing (as much as they can) their 'own' institutions, government and laws.

Sometimes the chains that prevent us from being free are more mental than physical

THREATS AGAINST SELF-DETERMINATION Some of the biggest threats against the Raizal selfdetermina on and the decoloniza on of their Territory are: 1. The long loss eﬀect on mental-colonized Raizals 2. The traitors and liars 3. The presence of the colonizer with all its powers that in mate, enslaves, controls, confuses and divides. They are some things that 'add' and others that 'subtract from' the work of the people toward selfdetermina on; the people must be aware and iden fy the various types of ac on; if they don't, they might spend years a er years in unproduc ve ac vism. It is naïve to believe that the benefactors of oppressive systems like colonialism and slavery will easilyvoluntarily correct their ways without the colonized people opposing the systems, provoking and making the changes.

Colonialism is the opposite of self-determina on. “For us to reach our goal, Colombian domina on is our biggest threat; for them to reach their goal, we are their biggest threat…” Dr. Ralph Newball Sotelo (former Raizal governor of the Archipelago of San Andres and Old Providence, 2000-2002)

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

TYPE OF COLONIZED PEOPLE IN “ISLA PRISION” Unconscious and conscious ac ons in the colony You will find two groups of colonized people in the colony (“Isla Prision”): those who agree and those who disagree with the current 'system'. And in each of these groups, you find two sub-group of people: those conscious and those uncoscious of what they are doing, which is to be collabora ng or opposing the colonializa on of their life and territory. You will find many contradic ons between some people ac ons and their claims. Usually their ac ons validate and legi mize the same system they claim that they don´t agree with. Why cooperate with the system? (The most common method of non-violent philosophy is non-coopera on). ILLUSION OF SELF-DETERMINATION ARE WE COLONIZED? It is interes ng to no ce how much of the people in a Non-Self-Governing Territory do not consider themselves to be colonized. A 'colonized' status can be 'hidden' from a colonized people; the colonizer can seduce the people and give an illusion of self-determina on: (a) Much of Puerto Rico people considered their Territory to be a Free Associated State to the USA, and so much of the world referred to them as a model of 'Free Associa on', when really they are nothing like that, they are just another colony so acknowledged lately by the USA government and long ago by the United Na ons -who has issued yearly for the last 35 years a resolu on ordering Puerto Rico's decoloniza on! (b) Much of the North Americans and the world considered USA to be a model of democracy that merits to be imitated, but few are aware that the USA has become a country that ended up being ruled by corpora ons who have more power and rights than the people! (c) French Polynesia for decades had a 'Statute of Autonomy' (reformed and improved over and over again) that gave the people an illusion of having self-determina on, but in 2013 resulted being re-inscribed on the List of Non-SelfGoverning Territories of the UN, by the General Assembly –more than 180 na ons recognized that it is s ll and was always a colony! Can the Raizal People also be fooled with an illusion of self-determina on in a “Statute of Autonomy”, without a true decoloniza on? (Mass manipula on!)

TYPE OF PRISONERS & ACTIONS IN ISLA PRISION

DECOLONIZE THE HIDDEN COLONY IN THE CARIBBEAN The Archipelago of San Andres, Old Providence and Santa Catalina

THREE THE RIGHT TO DEVELOPMENT To have a high level of “development” is a wish of people and individuals all over the world. Development is associated with progress, prosperity, riches, welfare, and beneﬁcial growth in economic, social, cultural and poli cal aspects. It is considered a right; the United Na ons General Assembly, in 1986 proclaimed the “Declara on on the Right to Development”:

RIGTH TO DEVELOPMENT

The right to development has as a prerequisite the right to self-determina on, and the right to sovereignty. All three rights are collec ve rights. If you (as a people) are not in control (understand it as having sovereignty) of your resources, then you can hardly think on expec ng to have development for yourselves; mostly probably the beneﬁts of the exploita on of your resources will be for whoever is in control. Just as colonialism is a hindrance to the right to self-determina on, automa cally it becomes an impediment to the right to development of the people. A crucial element for development is educa on, but it will not show its full eﬀec veness if the people are without self-determina on, not having sovereignty on their territory.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

EDUCATION & VALUES FOR DEVELOPMENT Educa on is essen al to sustainable development; in planning for development we are to remember that we are living in a ﬁnite world, and there are limits that we cannot ignore, and there are also limits that we must establish to ourselves to guarantee a sustainable future. We are to use but not abuse of the environment and the natural resources.

San Andres, Old Providence and Santa Catalina are all small oceanic islands; an oceanic island is the most isolated land on earth, surrounded on all sides by vast amount of water. The impact of so many people concentrated in such a small space is immediate. The na ve popula on as well as the residents, ﬂoa ng popula on and the 'investors' put heavy demands on the ecosystem. Unfortunately, the environment will not be able to support all the needs and wants of everyone. It is necessary the coopera on of everyone at all levels to stop the process of destruc on; it is necessary to establish the carrying capacity for the islands. Money hungry companies from Colombia con nental and immigrants take advantage and are devasta ng San Andres island with a massive tourism without control or limits to anything. Add to that, the popula on growth is unsustainable. Forced migra on already occurs due to the inability of the land to sustain the rising popula on.

… I see no solu on for urban problems un l ci es begin to exhibit the courage to plan in terms of a maximum popula on, a maximum number of housing units, a maximum permissible building height and a maximum number of jobs. A city must also choose the type of city it wants to be. To become and remain a city that is all things to all people is impossible. … However, the policies that create one type of city may destroy another type… … The reader may be thinking that planning and controlling the size and composi on of a city and the migra on to it are undemocra c or immoral. …In other words, a control of growth and migra on has been exerted at all mes, but it has o en been guided by short-term considera ons, with unexpected and undesirable long-term results …A city, in looking a er its own well-being, will no doubt be accused of being selﬁsh because it discriminates [posi ve discrimina on] against nonresidents. But what are the alterna ves? Must it discriminate against its own present residents instead? Must it discriminate against its own long-term interests? Must it be forced to take only a short-range view of its future? Must it be a party to delaying the day when the na on faces the fundamental choice between quality and quan ty? Jay W. Forrester (1975)

Pope Francis in America and his UN speech on the “right of the environment” (September 25, 2015) …The United Na ons is presently celebra ng its seven eth anniversary. The history of this organised community of states is one of important common achievements over a period of unusually f a s t- p a c e d c h a n g e s … A l l t h e s e achievements are lights which help to dispel the darkness of the disorder caused by unrestrained ambi ons and collec ve forms of selfishness… …Yet today's world presents us with many false rights and – at the same me – broad sectors which are vulnerable, vic ms of power badly exercised: for example, the natural environment and the vast ranks of the excluded. These sectors are closely interconnected and made increasingly fragile by dominant poli cal and economic rela onships. That is why their rights must be forcefully affirmed, by working to protect the environment and by pu ng an end to exclusion. First, it must be stated that a true "right of the environment" does exist, for two reasons. First, because we human beings are part of the environment. We live in communion with it, since the environment itself entails ethical limits which human ac vity must acknowledge and respect. Man, for all his remarkable gi s, which "are signs of a uniqueness which transcends the spheres of physics and biology" (Laudato Si', 81), is at the same me a part of these spheres. He possesses a body shaped by physical, chemical and biological elements, and can only survive and develop if the ecological environment is favourable. Any harm done to the environment, therefore, is harm done to humanity. Second, because every creature, par cularly a living creature, has an intrinsic value, in its existence, its life, its beauty and its interdependence with other creatures. We Chris ans, together with the other monotheis c religions, believe that the universe is the fruit of a loving decision by the Creator, who permits man respec ully to use crea on for the good of his fellow men and for the glory of the Creator; he is not authorized to abuse it, much less to destroy it. In all religions, the environment is a fundamental good (cf. ibid.). The misuse and destruc on of the environment are also accompanied by a relentless process of exclusion. In effect, a selfish and boundless thirst for power and material prosperity leads both to the misuse of available natural resources and to the exclusion of the weak and disadvantaged, ... Economic and social exclusion is a complete denial of human fraternity and a grave offense against human rights and the environment. The poorest are those who suffer most from such offenses, for three serious reasons: they are cast off by society, forced to live off what is discarded and suffer unjustly from the abuse of the environment. They are part of today's widespread and quietly growing "culture of waste". The drama c reality this whole situa on of exclusion and inequality, with its evident effects, has led me, in union with the en re Chris an people and many others, to take stock of my grave responsibility in this regard and to speak out, together with all those who are seeking urgently-needed and effec ve solu ons. ..Without the recogni on of certain incontestable natural ethical limits and without the immediate implementa on of those pillars of integral human development, the ideal of "saving succeeding genera ons from the scourge of war" (Charter of the United Na ons, Preamble), and "promo ng social progress and be er standards of life in larger freedom" (ibid.), risks becoming an una ainable illusion, or, even worse, idle cha er which serves as a cover for all kinds of abuse and corrup on, or for carrying out an ideological coloniza on by the imposi on of anomalous models and lifestyles which are alien to people's iden ty and, in the end, irresponsible… INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

WORLD ALLIANCE OF REFORMED CHURCHES THE ACCRA CONFESSION (2004) …Confession of faith in the face of economic injus ce and ecological destruc on … 21. We believe that any economy of the household of life given to us by God's covenant to sustain life is accountable to God. We believe the economy exists to serve the dignity and wellbeing of people in community, within the bounds of the sustainability of crea on. We believe that human beings are called to choose God over Mammon and that confessing our faith is an act of obedience. 22. Therefore we reject the unregulated accumula on of wealth and limitless growth that has already cost the lives of millions and destroyed much of God's crea on. 23. We believe that God is a God of jus ce. In a world of corrup on, exploita on and greed, God is in a special way the God of the des tute, the poor, the exploited, the wronged and the abused (Ps 146.7-9). God calls for just rela onships with all crea on. 24. Therefore we reject any ideology or economic regime that puts profits before people, does not care for all crea on and priva zes those gi s of God meant for all. We reject any teaching which jus fies those who support, or fail to resist, such an ideology in the name of the gospel. 25. We believe that God calls us to stand with those who are vic ms of injus ce. We know what the Lord requires of us: to do jus ce, love kindness, and walk in God's way (Mic 6.8). We are called to stand against any form of injus ce in the economy and the destruc on of the environment, “so that jus ce may roll down like waters, and righteousness like an ever-flowing stream” (Am 5.24). 26. Therefore we reject any theology that claims that God is only with the rich and that poverty is the fault of the poor. We reject any form of injus ce which destroys right rela ons—gender, race, class, disability, or caste. We reject any theology which affirms that human interests dominate nature. ...32. We commit ourselves to seek a global covenant for jus ce in the economy and the earth in the household of God. 33. We humbly confess this hope, knowing that we, too, stand under the judgment of God's jus ce. Ÿ We acknowledge the complicity and guilt of those who consciously or unconsciously benefit from the current neoliberal economic global system; we recognize that this includes both churches and members of our own Reformed family and therefore we call for confession of sin. 34. We acknowledge that we have become cap vated by the culture of consumerism and the compe current economic system. This has all too o en permeated our very spirituality. Ÿ Ÿ

ve greed and selﬁshness of the

We confess our sin in misusing crea on and failing to play our role as stewards and companions of nature. We confess our sin that our disunity within the Reformed family has impaired our ability to serve God's mission in fullness.

35. We believe in obedience to Jesus Christ, that the church is called to confess, witness and act, even though the authori es and human law might forbid them, and punishment and suﬀering be the consequence (Acts 4:18ﬀ ). Jesus is Lord.

FOUR

BIBLICAL FRAMEWORK OF POVERTY

Poverty is a broken rela onship, and we should not see it just merely as material poverty. It all started with the CREATION and the FALL. Humans were created to live in high rela onship with God, self, others, and the rest of crea on; then come the fall which has broken these rela onships for each of us. But there is good news, for the drama is not over, and we s ll need to consider the remaining act in the story: “redemp on” In addi on to the four founda onal rela onships (with God, self, others, and the rest of crea on), they are other rela onships (humanly constructed) that exist and play a key role in the situa on of poverty of peoples, which are the economic, social, poli cal and religious systems, in which all individual and socie es are trapped; these must not be ignored. Those systems affect individuals even the person does not have a control on them or did not par cipate in their construc on…. People affect systems, and systems affect people. The (economic, social, poli cal and religious) systems that humans create, including both formal ins tu ons (governments, schools, businesses, churches, etc.) and cultural norms (gender roles, a tudes toward me and work, understanding of authori es, etc.), reflect the nature of our founda onal rela onships to God, self, others, and the rest of crea on.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

WHY DID JESUS COME TO EARTH? Jesus Christ is described as the CREATOR, SUSTAINER and RECONCILER of everything. Yes, Jesus died for our souls, but He also died to reconcile – that is, to put into right rela onship –all that He created. THE KINGDOM THAT IS BOTH HERE AND STILL COMINGTHE RECONCILIATION OF ALL THINGS RESTORING BROKEN RELATIONSHIPS Chris ans generally agree that the full reconcilia on of all things will not happen un l the ﬁnal coming of the Kingdom, when there will be a new heaven and a new earth. Only then will every tear be wiped from our eyes (Rev. 21:4). There is a real mystery concerning how much progress we can expect to see before Jesus comes again, and good people can disagree. THE RECONCILIATION OF ALL THINGS RESTORING BROKEN RELATIONSHIPS

ALLEVIATING POVERTY Poverty allevia on is the ministry of reconcilia on: moving people closer to glorifying God by living in right rela onship with God, with self, with others, and with the rest of crea on. RELIEF: Is given in an urgent and temporary provision of emergency aid to reduce immediate suﬀering from a natural or man-made crisis. REHABILITATION: begins as soon as the bleeding stops; it seeks to restore people and their communi es to the posi ve elements of their pre-crisis condi ons. DEVELOPMENT: is a process of ongoing change that moves all the people involved –both the “helpers” and the “helped” – closer to being in right rela onship with God, self, others, and the rest of crea on.

FIVE

AN INVITATION ASSUME SELF-DETERMINATION, DON´T STAY WAITING. RECONSTRUCT YOUR AUTHORITY AND TERRITORY What is the diﬀerence between the King of Spain, the Queen of England, the Miskito King, the Zulu chief, and the Queen of Hawaii? They all have diﬀerent level of poli cal matureness or evolu on, but they are all legi mate authori es on each one's own territory. Some peoples faced more obstacles than others that hindered the development of their structure of government. That is the idea behind the urgent call to the Raizal People to recover, to build, and to modernize their structure of authority and government according to their own cosmovision, a er so many years of marginaliza on by a colonial regime.

THE INDIGENOUS NATIONAL RAIZAL AUTHORITY For years, some servant leaders made lobby amongst Raizal People to explain that they have to build their own authority, without wai ng or asking for approval from Colombia. Someone from outside finally helped to come and to tell (with tears) the people the same thing… and it happened! A structure was already built and was approved by the Raizal Assembly, thus the first provisional authority (Raizal Territorial council) was elected (April 13th, 2013). One year before that, on August 17th, 2012, the first body of the Raizal Authority was co n s t u te d : t h e B o a rd o f S p i r i t u a l Councilors.

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

The Indigenous Na onal Raizal Authority (INRA) is an establishment that is not sta c; is not the end of the process, but is a big step in the Raizal People's poli cal evolu on toward genuine self-determina on. Its construc on goes against the imposi on of the government that keep imposing the way the people had to be organized, and the limits of their opera on. INRA is a democra c construc on of authority, representability and self-government; INRA is for decreeing and proclaiming the sovereign decisions of the Raizal People and moving ac ons to enforce them. The first th resolu on (No. 001, September 10 , 2012) of the INRA's Board of Spiritual Councilors was the mandate to travel to Nicaragua to explore possibili es to reconstruc ng rela ons with the people of the Miskito Coast; and so following that, the (provisional) INRA's Raizal Territorial Council carried out the mandate. The INRA is s ll without the appointment of its execu ve body, and needs to maintain a constant and uninterrupted improvement. Knowing of the degree of mental coloniza on in the Archipelago, it was not a surprise to see that while the Colombian government (na onal, departmental nor municipal; president, governor, major, etc.) never tried to oppose the establishment of INRA (at least not directly), some voices of Raizal 'leaders' complained against the ac ons of selfdetermina on done through INRA, because they considered it was 'not democra c' and that it was too 'disobedient' to the colonial power! The second resolu on of INRA (No. 002, September 10th, 2012) is about regaining control and administra on of the Sea around the Archipelago by the Raizal People; it was decreed and it is pending to be enforced. Other urgent decrees are not yet a ended (land law, popula on equilibrium, military force, educa on, health, tourism, etc.). The process of INRA has to be democra c to safeguard its legi macy. There are serious threats to the process: dictatorial management, leaders and people deeply trapped in mental coloniza on, lack of vision of leaders who don't understand genuine self-determina on, lack of capacity on leadership and people organiza on, and financial capacity to maintain a system of self-government. THE INDEPENDENT ECONOMICAL BASE For a true Raizal self-government that is built from scrap by the ini a ve of the people, it is necessary, amongst other things to establish an independent and strong economic base. A sufficient and sustainable financial fund is needed to guarantee a steady poli cal evolu on that can overcome the point of stagna on and comfort zone that the people have reached during a long century of in-ac vism, while their goal to self-determina on was desperately calling for genuine and true acts of self-determina on. From a church, to a NGO, and now to a government's management … that is the new challenge!

EFFECTS OF ASSUMING SELF-DETERMINATION The trip of the provisional Raizal Authority (INRA RTC) to Nicaragua (Managua, Bluefield, Pearl Lagoon, Corn Islands, …), and their mee ngs with the President of Nicaragua, the authori es and government of the autonomous Region of the South Atlan c Coast of Nicaragua (RAAS), with the reac vated Miskito Kingdom, with the people of the Miskito Coast, the nego a on around reconstruc ng commercial, social, cultural, educa onal and religious rela ons, the signing of agreement with the authori es, etc., was not one of those acts of bluffing, but they were a series of courageous and serious ac ons that followed a purposeful and strategical agenda that started with the design of a structure for INRA, a bylaw with the procedures for elec on of the authori es, the socializa on of the proposal and the integra on of feedbacks from the people to the design. Such a process of the establishment of the bases for self-government started long before the ruling of the Interna onal Court of Jus ce of November 19th, 2012. The Colombian government got a clear message from the Raizal People that decided to “Re-construct their authority and territory”. Constant challenges to the Colombian “Single Story” about the Raizal People History, took up strong roots a er many years of resistance. The new approaches related to the Raizal true history, sovereignty, self-determina on, and constant denounce on coloniza on became irrefutable! With the firm determina on of the Raizal people to con nue with the establishment of their own government, and a er Colombia's defeat with the Ruling of the Interna onal Court of Jus ce on November 19, 2012, then Colombian Government was with a different a tude to reconsider the Raizal Statute (of Autonomy), that since the 1980s they reitera vely refused!

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

ABOUT THE SCHOOL The RSDS was envisioned in 2011, and evolved in its concep on during the following years; its concept and vision were shared to seek economical, technical and moral support from many organiza ons and individuals in the Archipelago and outside, in order to take it to a prac cal implementa on. It faced many difficul es and suffered slow materializa on, un l the decision to make greater sacrifices and sufficient investments, then it happen! Some individuals and families, with strong faith, hope, love and determina on, persisted and paid a high sacrificial price to bring it forth. The RSDS went from the virtual space and from the rooms of its pioneers, designers and developers to find a place to operate at the headquarter of the Associa on of Bap st Churches of the Archipelago (ABCA) and at the Chris an University of San Andres and Old Providence islands (C.U.) campus (abandoned , at that me). Faith was materialized with hard-working, serious, constant and systema c ac ons: (1) to recover and conserve the Chris an University Campus with some basic services, (2) to seek for funding, (3) to build an accurate and innova ve curriculum and working tools for the establishment and opera on of the RSDS, (4) to find ways to guarantee its applicability and sustainability. In November 2015, with funding, material and professional support from organiza ons, churches, individuals, and a grant from the departmental government of the Archipelago, the RSDS formally started its first round of Training Sessions at the Chris an University campus.

A tribute to Rev. Dr. George M. May Dr. George M. May, the founder and first president of the Chris an University of San Andres and Old Providence, is a na ve of San Andres Island. In 1951, he was admi ed in Wayland Bap st College. Dr. May had a vision of providing a university educa on to na ve islanders. Upon his re rement from South Park Bap st Church, Houston, Texas in 1992, Dr. May returned to San Andres to work with the local people to establish the first ins tu on of higher educa on for Afro-Caribbean. The University was formed in 1999. In 2004, Dr. May became ill and had to resign from his posi on as president of the Chris an University. A er a short me the campus was abandoned. In 2015, a er long sacrificial work, and with the recovery of a few classrooms and basic services, it now host classes for the Raizal Self-determina on & Development School, and will very soon host many more projects for the welfare of the People, while it advances toward full restored to its original plan.

MISSION

The RSDS seeks to provide knowledge and prac cal guidance for the poli cal and mental decoloniza on of the Indigenous Raizal; to retell the people's history, rejec ng the single story of the colonizer; to teach the truth of their establishment and ownership of the Archipelago; to strengthen their Caribbean iden ty; to show the essence of their collec ve human rights as a People; to demonstrate the illegi macy of the dispossession of their poli cal right to self-determina on and of their inalienable land rights. It complements its teaching with promo on of ac ons toward the exercise of the rights to self-determina on and a sustainable development for the Raizal People.

VISION

The RSDS envisioned an Indigenous Raizal People free from mental slavery and colonialism, who have assumed their right to self-determina on, and restored sovereignty over their ancestral Territory, abiding in the spirit of Love and God-centeredness, with a recovered dignity and respect, who will themselves construct a new system of government and jus ce, having true control over their sustainable development in social, poli cal, cultural, environmental and economic aspects, for the welfare of all. INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

In that first 200 years of the Raizal People history, you should be aware of all what they “take away” from the true story, and no ce that the history of colonialism was long, that the Raizal people come from slavery and colonialism, and s ll remain colonized today, without respect to their right to self-determina on and sovereignty. THE NEXT 90 YEARS: 1822 – 1912 The effects of this next era of colonialism was not immediate, THE LAST 100 YEARS: 1912 – 2012 Star ng this period of me, the real colonialist policies of Colombia over the Raizal People territory started to show its inten ons. Domina on, exploita on, displacement and un-development, mely become evident. EFFECTS OF COLONIALISM A colonized people do not enjoy their right to self-determina on; and when this right is hindered, it automa cally affects the poli cal, civil, economic, social and cultural rights. The colonized people happen not to be in control of the crea on of laws over their lands. "For a colonized people the most essen al value, because the most concrete, is first and foremost the land: the land which will bring them bread and, above all, dignity" Frantz Fanon - [The Wretched of the Earth].

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL

THE RAIZAL HISTORY… AND SOVEREIGNTY

INDIGENOUS RAIZAL PEOPLE SELF-DETERMINATION AND DEVELOPMENT SCHOOL