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Does your organization identify itslef as being led by the people its protecting/ as an ally/ any other relationship

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Does your organization identify itslef as being led by the people its protecting/ as an ally/ any other relationship

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Jaime: we are an indigenous-led organization. We percieve more opportunities to talk about racism and exlusion now than in the past

Gustavo: Debemos dar importancia al vínculo con la comunidad: venir de la comunidad e ir a la comunidad.

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To recognise the protagonism of those who experience migration and understand it as a human rights process. 

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To recognise the protagonism of those who experience migration and understand it as a human rights process. 

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Mariana

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from Mariana: Since 2010 we have reformulated our approach to migration using the human rights framework.  In the 2000s, an increase in south-south migration led the museum to place the issue of migration at the centre with our communities.

Topics covered:
- public policies for migrants
- reception structures for migrants, through the exhibition "at home, in brasil" realised in partnership with ACHNUR.
- to disprove the idea that there is a rupture between the immigration of the past - which would have helped Brazil to build itself as a country - and that of the present.
- To disprove the myth of Brazil as a host country.

The pandemic has been a critical moment in terms of racism and discrimination in Brazil. In addition, we have faced an economic crisis with an almost total absence of public policies, which has significantly affected migrants. We invite migrants to share their stories and talk about the effects of the pandemic on their lives. Articles, podcasts and interviews are available on our blog.

We have also developed an educational programme that addresses, through a pedagogical approach, the abuses of power and the limits and possibilities of confrontation.

To recognise the protagonism of those who experience migration and understand it as a human rights process.

What does it mean to be an immigration museum in Brazil today? We must think of our museum as part of something bigger, and we cannot isolate ourselves from the other dynamics occurring in the country.

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Shirley: Chile has ratified the UN Convention against torture and must be held to account - thank you Marta.

We are struggling to monitor torture in detention facilities  (prisons and police cells mainly) in South Africa - it’s an ongoing struggle.
Your monitoring protests and police military & responses is so important and provides food for thought and replicability

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Our way to fight against systemic racism and colonialism is the installation of a framework that is linked to the human rights approach. 

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Our way to fight against systemic racism and colonialism is the installation of a framework that is linked to the human rights approach. 

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Marta

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from Marta: How do we deal with systemic racism and ethnic discrimination in Chile today?

Chile suffers from a colonialism that dates back to colonialism, when indigenous peoples were enslaved and dispossessed of their land. At the same time, there are some peoples, such as the Mapuche, who have been the protagonists of great scenes of resistance.

From the space of memory, we have specifically monitored the Mapuche people due to their historical resistance to the processes of colonisation and land appropriation by settlers and large corporations. We monitor social protest, understanding rights as social conquests. Our commission monitors situations of possible human rights violations on the ground. In this case we were contacted by a community that had been raided by the carabineros the previous year. In the south of Chile, many companies have usurped land belonging to indigenous peoples. Many of these peoples have re-appropriated the territorial space they once inhabited. In such cases, the Chilean state applies its entire military apparatus.

The images in the presentation show drawings of the children of the Mapuche community one year after the raid.

As a memory site, we did a survey of information in order to make visible the repressive attitudes against the Mapuche community. Reports were issued locally and to the United Nations.  As a memory site, we have also visited Mapuche political prisoners. As a memory site, we issue reports, denounce and empower communities in their own documentation so as not to generate dependence on our organisation.

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We start from the conviction that solidarity among peoples is the way to overcome the passivity that neo-liberal thinking has implanted in the world. Solidarity is the way to fight the scourge of racism and discrimination. 

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We start from the conviction that solidarity among peoples is the way to overcome the passivity that neo-liberal thinking has implanted in the world. Solidarity is the way to fight the scourge of racism and discrimination. 

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Gustavo

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from Gustavo: The work of the International Museum for Democracy reaches out to the community, especially through its work with young people. In this work, the museum has learned more about the problems of discrimination and racism that Haitian migrants face around the world.

The number of Haitian migrants in different countries has grown enormously in recent years. It is estimated that one fifth of the Haitian population has been forced to leave their country. It is estimated that Rosario is home to around 3000 people of Haitian origin who face racism and discrimination. Because the Haitian community in Rosario lacks state support and means of its own, the museum opened its doors to the community.  The museum serves the migrant collective to formulate its own cultural and educational projects and to formalise itself as a civil entity to face its legal problems. Many of the Haitian nationals have had to opt for less secure and less remunerative jobs. In this context, expressions of racism and discrimination have increased.  We can and must open up to different identities and groups and from there fight against racism and discrimination.

Our support is not limited to the physical space of the museum. Just as important are the activities for the general public. Most of the people who visit the museum are completely unaware of Haiti's history. This awakens the need to tell the story from the record of the colonised peoples and not from neo-colonialism.

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Dani Mannyasi: The joke here is that our Tribal chiefs were made to sign thumb prints on documents/treaties they never understood, whether the collaborators or those that resisted foreign dominion.

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Vanessa Adams Harris: Treaty understanding is not taught.  policy around treaty is not explained which creates a dynamic of separation within the context of cultural existence between groups.

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from Jaime: There are some ideas that are shared across indigenous nations in the US:

the remaining idea of rights vs responsibilities. A lot of communities had the idea that they are responsible for the protection of nature. Every treaty that the USA  has made with the indigenous communities has been broken and indigenous nations take that responsibility with great importance.

Resilience

With the dispossession of lands, dislocation of populations, and dislocation of children, the maintenance of traditions, ancestral practices and responsibilities was lost. This lead to more and more land loss and loss of language.

There was not only a loss of land, language, culture and the inability to continue our responsibilities. Also, the physical remains of our ancestors were removed.  This created different layers of loss across generations.

My job is to regain that visibility, to help people reframe themselves in history.  We have brought back individuals, objects, and now we are working on documentation.  We are also working on the protection of traditional food systems.

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https://native-land.ca/

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Jaime Arsenault, Tribal Historic Preservation Officer, White Earth Tribal
Historic Preservation Office – USA

Jaime Arsenault is the Tribal Historic Preservation Officer (THPO), Repatriation Representative, and Archives Manager for the White Earth Band of the Minnesota Chippewa Tribe. Ms. Arsenault has worked with Indigenous communities for over 20 years.  She is a former National Advisory Board Member of the Association of Tribal Archives, Libraries and Museums (ATALM) and Repatriation Committee Member for the University of Massachusetts—Amherst Anthropology Department.

Currently, she is a member of the Minnesota Historical Society Indian Advisory Committee and the Repatriation Working Group with the Association on American Indian Affairs (AAIA). She is a Community Intellectual Property Advisory Board Member for the Penobscot Nation and sits on both the Advisory Committee and the Collections Committee of the Peabody Institute of Archaeology. Ms. Arsenault also serves as a MuseDI Partner on decolonization practice for the Abbe Museum.

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Gustavo Meoño, Coordinator of Memory and Human Rights, Fundación para la Democracia, Museo Internacional para la Democracia – Argentina
Guatemalan, self-taught. Member of the Guatemalan revolutionary movement between 1968 and 1993. He was Director of the Rigoberta Menchú Tum Foundation, from 1994 to 2005. He served as coordinator of the historical archive of the National Police of Guatemala, from 2005 to 2018. He is currently Coordinator of the memory and Human Rights area of the foundation for Democracy in Rosario, Argentina

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Mariana Esteves Martins, Technical Coordinator, Museu da Imigração – Brazil
Coordinator of Collections, Education, Exhibitions and Research of the Immigration Museum of the State of São Paulo. Master and doctoral student in Social History (University of São Paulo). Teacher of the Post-Graduate Program “Curatorship, Collecting and Museology” (University Center Belas Artes).

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Marta Cisterna, Manager, Casa Memoria José Domingo Cañas – Chile
Professional in the area of health and education, with extensive experience in the defense and monitoring of human rights. She has a degree in education and Speech Therapy, a Diploma in Human Rights Education and a specialization in educational inclusion. Member of the Board of Directors of Fundación 1367 Casa Memoria José Domingo Cañas, founder and Coordinator of the Commission of human rights observers, the first commission of observers to be formed in Chile (in the context of the secondary student movement of 2011). She was Coordinator of the Southern Cone of RESLAC (Latin America and the Caribbean Sites of Conscience Network). Currently she is part of the Advocacy Team of the RESLAC.

She has been linked to issues of memory, archives, observation, prevention of torture and management of Civil Society networks. Since 2011 she has conducted field trips to document police action, visiting police stations and following up on cases of police abuse, injuries and threats by state agents. She has conducted the issuance of observation reports on human rights. She was in charge of the Memory Project of the memory site. In 2021 he joined the teaching team of the Henry Dunant Latin America Foundation contributing to the course "Prevention of Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment.”

Cisterna is also part of the Education Team of the Sitio de Memoria, who, together with the United Nations High Commissioner for Human Rights, have been in charge of training human rights observers from territorial organizations in various regions of Chile.