of the Veloso family with the Catholic religion and Candomblé.
Maria Bethânia moves around both religions with delicacy and mastery, without prejudices, without barriers, but with affection and a lot of dedication.
The duality of fear and joy, the singer’s curiosity in her childhood and her understanding of her own faith road, the stories about Saints, Mãe Menininha do Gantois and Edith do Prato... Among the many homage possibilities to Maria Bethânia, one of them is to deal with the singer's religious devotion, her personal syncretism that joins not only Candomblé and Catholic devotion, but wisdom inherited from the indigenous as well...
Ongeveer tien jaar na de oprichting van de stad Salta,
op 19 juni 1592, werden nabij de haven van Callao in Peru...
twee grote kisten gezien die dreven op het water van de Stille Oceaan.
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Een van de laden had de zinsnede: "Maagd van de Rozenkrans, voor het klooster van de predikheren in de stad Córdoba", vandaag het klooster van Santo Domingo. En de andere: "Een Gekruisigde Christus voor de moederkerk van de stad van Salta.”
Twee barokke afbeeldingen van de Castiliaanse School, die werden gestuurd door de voormalige bisschop van Tucumán Fray Francisco de Victoria, die aanwezig was bij de stichting van de stad.
Het is nooit bekend welk schip hen uit Spanje heeft gehaald of wat er verder van is geworden.
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Eenmaal in processie naar Lima, de hoofdstad van Peru, vervoerd...
gaf onderkoning García Hurtado de Mendoza opdracht om het mandaat en de wil van bisschop Vitoria te vervullen. Dus werden de beelden op de rug van een muilezel geladen en ongeveer 2.800 km getransporteerd langs de oude Inca Trail...
waarbij ze de overeenkomstige Christus in Salta achterlieten...
en de pelgrimstocht naar de stad Córdoba voortzetten.
enthousiast ontvangen in de zogenaamde Campo de la Cruz, en na een plechtige religieuze dienst plaatsten ze de gekruisigde Christus op het altaar van de zielen — of sacristie van de moederkerk - waarna het lange tijd vergeten werd.
Na 100 jaar aankomst van het beeld in Salta...
om precies 10 uur in de ochtend van 13 september 1692...
schudde een grote aardbeving de stad Esteco...
die definitief verwoest werd...
zodat deze kort daarna ontvolkt zou worden.
De aardbeving werd ook gevoeld in Salta, waar ze grote schade aanrichtte...
hoewel niet zo ernstig als in Esteco!
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In de hoofdkerk van Salta...
stond een beeld van de Onbevlekte Ontvangenis...
in een bovenste nis van het altaar, ongeveer drie meter hoog.
Bij binnenkomst in de tempel werd het beeld van de Maagd op de grond gevonden...
aan de voeten van Christus, alsof ze hem in een biddende houding aankeek...
zonder enige schade aan haar gezicht of handen...
ondanks het grote formaat van het beeld...
en de hoogte waarvan hij gevallen was.
De kleuren van het gezicht waren veranderd.
Bruin en verwilderd geworden.
Dit feit werd geïnterpreteerd als voorspraak van de Maagd...
met als gevolg dat de stad weinig schade leed.
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Het beeld werd meegenomen naar het huis van burgemeester Bernardo Diez Zambrano, waar het de hele nacht werd tentoongesteld en omringd door biddende mensen.
De volgende dag werd het beeld buiten de Grote Kerk geplaatst, zodat iedereen het kon vereren. Daar werd bevestigd dat de kleuren van het gezicht bléven veranderen.
Aardbevingen gingen door...
zij het met minder intensiteit.
Een van de paters van de Sociëteit van Jezus, getroffen door de situatie, hoorde een stem, heel duidelijk, die tot hem zei: "Zolang ze Christus niet in processie meenemen, zouden de aardbevingen niet stoppen."
De paters jezuïeten herinnerden zich daarop het beeld dat door Vitoria was gestuurd, en gingen de sacristie binnen om het, met grote moeite, te laten zakken op een draagstoel die diende om het naar het atrium van de gesloopte kerk te brengen, waardoor het beeld na een hele eeuw uit zijn opsluiting werd bevrijd.
Ze plaatsten het voor de kerk die de Sociëteit van Jezus had in het centrum van de stad, en de mensen gingen er met brandende fakkels heen. Terwijl de klokken opriepen tot boetedoening, werd het beeld door de gelovigen uit Salta in processie naar buiten gehaald, met de bede om de bevingen te stoppen.
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Bij het aanbreken van de dag, op de 15e...
stopte de aarde met trillen, hoewel ze 's nachts opnieuw schudde, te midden van processies en gebeden. Toen de trillingen ophielden, keerde op de 16e de rust definitief terug en daarmee begon men al te praten over ´het wonder.´
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Dagen later was er nieuws over de vernietiging van Esteco...
waardoor het 'wonder' dat door de Maagd en de Heer van de kerk van Salta werd verricht, nog groter werd ingeschat.
Een nieuw leven begon voor deze eenvoudige afbeeldingen...
en voor de mensen van Salta, die hun aanbidding en toewijding...
the Triduum of Pontificals closed with a seasonal mass held in front of the cathedral...
officiated by the Archbishop of Córdoba, Carlos Ñáñez, who in his homily urged...
to have a committed look to feel the urgency of walking together...
´helping us in solidarity and generously.´
Likewise, he asked to avoid the ´sterile confrontations that have often wounded and even mourned our Argentina´, with the aim of ´being able to build together a great, supportive and fraternal homeland, just as our heroes dreamed of, 200 years ago in Tucumán.´
following Sunday’s mass stabbing that claimed 10 lives...
and sent 15 others to hospital.
On behalf of the Chiefs, Senate, and Women’s Commission, FSIN executive offered its sympathies to the families, relatives, and communities of the victims.
“Our hearts break for all those impacted. This is the destruction we face when harmful illegal drugs invade our communities, and we demand all authorities to take direction from the Chiefs and Councils and their membership to create safer and healthier communities for our people,” FSIN Chief Chief Bobby Cameron said. “Together, as a Nation, we mourn with the people of James Smith Cree Nation, and we pray that those who are injured will recover as soon as possible.”
Cameron indicated the FSIN immediately contacted the Minister of Public Safety Marco Mendicino, Minister of Crown-Indigenous Relations Marc Miller, and Minister of Indigenous Services Patty Hajdu, and that they all expressed their commitment to provide full support to James Smith Cree Nation, Chakastaypasin Band, and Peter Chapman Band.
“We wish that all those affected may find some consolation and strength during this unprecedented time of immense sadness and grief. On behalf of the 74 First Nations in Saskatchewan, we pledge our services and support today and into the coming days,” Cameron said.
In a separate statement...
AFN National Chief Roseanne Archibald offered her deepest condolences to the many families affected by the tragedy. “I’ve been in contact with Chief Wally Burns to ensure that his community’s needs are met under their declared State of Emergency,” she said. Archibald indicated, she had also reached out to Chief Calvin Sanderson and Chief Robert Head.
“I will also be reaching out to Minister Patty Hajdu, Minister Marc Miller, Minister Marco Mendocino and Prime Minister Justin Trudeau to ensure that James Smith Cree Nation is supported and looked after during this tragedy.”
says the RCMP [politie] was previously warned about Shawn Moostoos, the man accused of murdering two people and wounding another last weekend on the James Smith Cree Nation reserve in northeast Saskatchewan.
The FSIN, which represents 74 First Nations in the province...
said in a statement that the shootings are part of a rash [reeks] of recent preventable tragedies experienced by First Nations.
The organization said the events were all connected to drugs, alcohol abuse, mental health...
and the lack of proactive care and attention.
With proper action, they could have been prevented.
first ran for office with promises of reconciliation.
However, when the RCMP[politie]raided Wet’suwet’en territory donning [gekleed met] military helmets and war-like tactical gear, and carried sniper rifles [sluipschuttergeweren] to once again “sterilize the site” for Crown-backed industry through unceded land, many saw the state’s fist [vuist] instead of an extended hand.
One hundred thirty-five years ago...
a week after the Canadian Pacific Railway was completed and the iconic “Last Spike” photo was snapped, Métis leader Louis Riel, who had once successfully negotiated with Ottawa for Métis land rights, was hanged for treason. The railway transported Canada’s first army to crush Métis uprisings.
November 7th marked the realization of John A. Macdonald’s “national dream,” the steel spine said to have triumphantly bound the west to the east to form Canada, a then new and united nation.
But to those who feel excluded from the grand designs of Macdonald’s dream, railways, pipelines and future infrastructure projects may erode what remains of their nations within Canada, rather than bind them all together.
when John A. Macdonald, the man who dreamed of a national railway, also began serving as superintendent general [inspecteur generaal] of Indian Affairs.
“In his correspondence, he said he was managing indigenous issues because it was of primary importance to completing the railway project,” said James Daschuk, a professor at the University of Regina. “His goal is to build a railway, but to secure the railway, he had to take care of Indian affairs.”
Between 1871 and 1876...
treaties 1 to 7 cleared the western path for the railway’s construction. In treaty negotiations with the Cree on the Saskatchewan plains, the government promised humanitarian aid in times of crises, but 18 months later, in 1876, bison were disappearing.
The starving Cree went to the Indian agent for food. From their lands, the hungry Cree were moved onto reserves to the north. The North West Mounted Police were ordered not to feed any “non-treaty Indians” south of the tracks, Daschuk explained during an interview with Canada’s National Observer. On the reserve, the food provided was substandard. “People were so poor, so malnourished and so poorly dressed, and tuberculosis broke out like at a community-wide level.”
Once the tracks had been laid, the railway allowed for mass settlement of the territories across the country formerly occupied by First Nations. “Until the railway, the number of settlers was minuscule,” Daschuk said.
The celebrated moment in the driving of the last spike “signalled the end of freedom for First Nations people,” said Daschuk. From that same year until the mid-1930s, the Canadian government imposed an extralegal and little-known policy of segregation called the “pass system,” which prevented First Nations peoples from leaving their reserves without written consent from government officials.
“For Macdonald, to make sure the railway is complete, he not only subjugated First Nations people, he stomped on them,” said Daschuk.
To this day...
many First Nations believe they are still being stomped on.
“The only way we can have rights as Indigenous Peoples really in this country is if we’re living on reserve,” said Roxann Whitebean.
To Thomas Deer, historical and cultural liaison at the Kahnawake Language and Cultural Center, the Canadian Pacific (CP) is “a symbol of expropriation, a symbol of how Mohawks became dispossessed from their land.” Though CP and other railways never received formal permission from the community, the railway extended its line through the Mohawk territory from the 1880s onward.
“CP was pretty wily [sluw] in the way they attained approval,” he explained. “Sometimes, they went directly to Indian Affairs and bypassed the community. Sometimes, they went to community members themselves to lease out land or buy land. They did whatever they could, playing sides off one another to get the approval from the Privy Council to expropriate land for the railway.”
As a child, Deer would play on the CP tracks and oil cars. However, perception of the railway, especially CP, has grown more critical. “People are understanding that railways are accessories to the energy extraction industries that exploit our indigenous communities,” he said.
The government fears losing access [toegang te verliezen] to the land’s resources, Wickham said. “We clearly saw evidence of the government and industry working together on how they could exploit Wet’suwet’en resources and have complete access to them, knowing full well the implications of the decision of the Delgamuukw court case.”
To Wickham, the train cars carrying woodchips and lumber [houtsnippers en timmerhout] have destroyed more than the trees. Local food sources, including fruit, moose and deer, have grown scarcer, she said. The caribou [rendier] have completely disappeared.
Now she fears that pollution caused by the pipeline will kill the salmon and render the river water undrinkable. “It’s a calculated attack on who we are as a people, our way of living and governing ourselves.”
“They continue to participate in the genocide of Indigenous Peoples through resource extraction and land expropriation,” Whitebean said. “By putting us on reservations, they had free rein to our land and resources. Within the next few generations, we might run out of land within our community.”
flock to Craigellachie’s Last Spike Gift Shoppe each year.
They pose for photos by the tracks...
and take turns re-enacting the 1885 photograph of Donald Smith driving in the last spike. But several hundred kilometres north, the Coastal GasLink pipeline is charging [stroomt] through the Wet’suwet’en territories that brought [brachten] Canadian railways to a grinding halt [tot stilstand].
November 7th marked the 135th anniversary of the Canadian Pacific Railway’s completion. Although the railway has always been a private corporation, it was — and remains — a wrought iron [smeedijzeren] symbol of Confederation. But for First Nations peoples, Canada’s railways are vehicles for expropriation [onteigening].
“Hot metal screaming through the valleys, echoing loud enough to wake the mountains,” the voice of Wet’suwet’en poet Jennifer Wickham shakes as she recites a poem from her collection, I’m a Real Skin. “A procession of metal caskets [kisten] carrying stolen goods: clickety clack clickety clack, cha-ching.”
She wrote the poem when she lived in Burns Lake. There, the trains would echo across the water, waking her up multiple times a night. “I hate the trains,” she says. “Like, a lot.”
But in 2018...
her community stood off with a different piece of Crown-backed, privately owned corporate infrastructure. Coastal GasLink had received approval from the Wet’suwet’en band council to build a pipeline on their territory, but not from the hereditary chiefs who traditionally govern their communities. Land and water “protectors” created blockades on the construction site to prevent the project from going forward, and this continued through 2019.
“Stand up and fight back,” Molly Wickham, spokesperson for the Gidimt’en camp and Jennifer’s sister, urged in a YouTube video, “Shut down Canada.” From January 2020 until COVID-19 struck, protesters from coast to coast answered the call by blocking the country’s rails.
On the other side of the country in Kahnawake, Quebec, Mohawk filmmaker Roxann Whitebean was moved to block the rails when she saw Wet’suwet’en people being forcibly removed from their territory. “Canada always projects itself as being the most peaceful country in the world, but that’s not the case for Indigenous Peoples,” said Whitebean. “That’s not our reality.”
was relatively sparsely populated until the period of European colonization.
The earliest traces of human life are dated from the Paleolithic period, and there are further signs in the Mesolithic and Neolithic. However, large areas of the interior and piedmont were apparently depopulated during an extensive dry period between 4000 and 2000 B.C.
The Uruguayan archaeologist Raúl Campá Soler divided the indigenous peoples in Argentina into three main groups: basic hunters and food gatherers, without pottery; advanced gatherers and hunters; and basic farmers with pottery. The first group could be found in the Pampas and Patagonia, and the second one included the Charrúa and Minuane and the Guaraní.
In the late 15th century...
the northern tribes of the Quebrada de Humahuaca were conqueredby the Inca Empire...
under Túpac Inca Yupanqui, to secure the supply of metals such as silver, zinc, and copper.
The Incan domination of the area lasted for about half a century...
and ended with the arrival of the Spanish in 1536.
The name ´Argentina´ itself is not Spanish, but Italian.
In Italian it means ´made of silver, silver coloured´, derived from the Latin ´argentum´ for silver. There, the adjective or the proper noun is often used in an autonomous way as a substantive and replaces it and it is said l'Argentina.
The name l'Argentina was probably first given by the Venetian and Genoese navigators, such as Giovanni Caboto. For in Spanish and Portuguese, the words for ´silver´ are respectively plata and prata, and ´made of silver´ is plateado and prateado.
Argentina was first associated with the Silver Mountains Legend...
widespread among the first European explorers of the La Plata Basin.
The Sierra de la Plata (Mountain of Silver) was a mythical source of silver...
in the interior of South America.
The legend began in the early 16th century when castaways [schipbreukelingen] from the Juan Díaz de Solís expedition heard indigenous stories of a mountain of silver in an inland region ruled by the so-called White King.
The first European to lead an expedition in search of it was the castaway Aleixo Garcia, who crossed nearly the entire continent to reach the Andean altiplano. On his way back to the coast, Garcia died in an ambush by indigenous people in Paraguay, but survivors brought precious metals back to corroborate their story.
The legend inspired other expeditions, all of which ended in failure. However, numerous expeditions allowed Spanish Conquistadors to deeply explore the South America portion south of Brazil.
The outposts founded during the expeditions gradually evolved into Buenos Aires and Asunción [in Paraguay], the lands colonized by the Spanish became Viceroyalty of the Río de la Plata.
Eventually, a Spanish expedition traveling from Peru in 1545...
found the Cerro Rico de Potosí in Bolivia, a massive silver deposit deep in the Andes. It is possible that the legend of the Sierra de la Plata was based on the silver mines of Cerro Rico de Potosí.
asked Bishop Provencher in far-off St. Boniface to send a priest to live among them.
Priests were scarce. Bishop Provencher had only four priests to minister to a territory that stretched from Ontario to the Rocky Mountains. Still, the next spring, he sent Father Jean-Baptiste Thibault to make an exploratory trip of over 1,400 kilometers.
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In 1844...
a small shack [keet,hut] was built to house Fr. Thibault and a young priest named Joseph Bourassa.
Fr. Thibault immediately blessed the lake and called it 'Lac Ste Anne'.
This was in fulfillment of a promise he had made...
to give her name to the first mission he would ‘father’.
It was the first permanent Catholic mission west of Winnipeg.
Founded in France in the early 1800’s, they are especially dedicated to preach the Gospel to the poorest of the poor and to serve in the most difficult of missions.
With the coming of the Oblates, such as Father Albert Lacombe, the Mission enjoyed a period of great growth and importance. These men quickly gained a reputation for bravery, goodness and holiness.
In plagues, they cared for the sick and comforted the dying, asking nothing in return. They worked for peace between warring parties and brought an end to the fighting. They preached the Gospel everywhere and many came to believe in Christ.
Once, when the men were fishing on the lake and were suddenly threatened by a violent storm, their wives – fearing for their lives – ran to get Fr. Rémas. The priest went to the shore and commanded the storm and the angry lake to be calm. He sprinkled it with holy water and immediately all became still.
By 1887...
the buffalo had disappeared...
and the lake lost its importance as a gathering place.
Most of the population moved away, and the mission was almost deserted.
He later related that while in prayer at this Shrine, God revealed to him in a powerful way that he must not close the mission. Rather, he must build a shrine there in honor of St. Anne, the grandmother of Jesus. It would be a place for pilgrims to come and receive spiritual help.
Father Lestanc was deeply moved.
On his return, he lost no time in carrying out what God had revealed to him.
The first pilgrimage was held in 1889, with several hundred attending.
It soon became an annual event, on July 26th, feastday of St. Anne...
drawing people from all directions and many nations.
