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SG/SM/4878
GA/8449
HR/3736
10 December 1992
SECRETARY-GENERAL CALLS FOR RESPECT AND TOLERANCE TO SECURE HUMAN
AND COMMUNITY RIGHTS OF INDIGENOUS PEOPLE
Speaks at Opening Ceremonies
For International Year of World's Indigenous People
Following is the text of the statement by Secretary-General
Boutros Boutros-Ghali in the General Assembly this morning at the
opening ceremonies for the International Year of the World's
Indigenous People:
Today, on Human Rights Day 1992, we launch 1993 as
International Year for the World's Indigenous People. The theme
chosen by the General Assembly is "Indigenous people -- a new
partnership".
It is no coincidence that we are launching this Year on Human
Rights Day. Many of the 300 million indigenous people in the
world face social and economic disadvantage in the societies in
which they live. In the past, some of the world's worst
violations of human rights have been perpetrated against
indigenous people.
Today indigenous people are often among the poorest, worst
housed and least paid; they usually have less access to education
and welfare than other members of society.
For centuries indigenous people have lived at the margins of
national and international life. Some have continued to live
according to their traditional ways, and have not adopted the
predominant language or religion of their country. Many have been
outcasts in their own lands. Rarely have they been incorporated
by the larger societies in which they lived. Often they have been
denied citizenship by the authorities of their States.
Often the ancestral lands of indigenous people were
"discovered" by colonial Powers and then allocated to foreign
settlers. In many countries the indigenous people were relegated
to reserved territories or confined to inaccessible or
inhospitable regions.
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Some Governments viewed as subversive those who did not share
the sedentary lifestyle or the culture of the majority. Nations
of farmers tended to view nomads or hunting peoples with fear or
contempt. Many indigenous people seemed doomed to extinction.
Today, a welcome change is taking place at national and
international levels. Many indigenous people have formed their
own organizations. They are active in seeking improvements in
their situations. In the last decade indigenous people have come
in increasing numbers to United Nations meetings
-- the Commission on Human Rights, the Working Group on Indigenous
Populations, and other conferences dealing with human rights,
development and environment.
There have also been important changes in many countries,
which have benefited indigenous people. More and more Governments
have recognized the multicultural character of their societies.
They have restored land to indigenous communities, and supported
institution-building and socio-economic programmes for indigenous
people.
The year 1993 will help to focus the United Nations system on
the special situation of indigenous people and on their needs.
One aim of the Year is to provide help to indigenous people and
communities in areas such as health, education, development and
environment. The emphasis must be on practical action, in the
form of concrete projects benefiting indigenous people. An
important element of these programmes should be the participation
of indigenous people in their planning, implementation and
evaluation.
The commitment of the United Nations system to the cause of
indigenous people is long-standing. It goes back to a time before
the creation of the United Nations itself.
This International Year is being organized in partnership by
the United Nations Centre for Human Rights and the International
Labour Organisation
(ILO).
Since its creation in 1919, ILO has defended the social and
economic rights of groups of those whose customs, traditions,
institutions or language set them apart from other sections of
national communities. In 1953, ILO published a study on
indigenous people. In 1957, it adopted the first international
legal instruments specifically created to protect the rights of
peoples whose ways of life and existence were threatened by
dominating cultures.
My own involvement and commitment to these issues goes back
to that time. I was a member of the committee of experts on the
ILO Convention in 1957, and its Rapporteur.
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The United Nations Educational, Scientific and Cultural
Organization (UNESCO), as part of its contribution to the World
Decade for Cultural Development, has encouraged cultural
expression and activities by indigenous people.
A major turning-point came in 1970, when the Subcommission on
Prevention of Discrimination and Protection of Minorities
recommended that a detailed study be made of discrimination
against indigenous populations. The report provided information,
definitions and recommendations for action by the United Nations.
The work of Martinez Cobo, the Special Rapporteur, helped
galvanize the United Nations system into action.
A new and non-paternalistic ILO Convention was produced in 1989.
For the past decade, the United Nations Working Group on
Indigenous Populations, which is open to all indigenous people and
their communities and organizations, has considered international
standards and guidelines for the treatment of indigenous people.
Over 600 people from all over the world attended the Working
Group's last meeting, in Geneva in July.
Some indigenous people's organizations are asking how the
United Nations should now proceed. What should the mechanisms be
for ensuring that the United Nations system consults, and takes
account of, indigenous people? This is a matter for further
reflection and discussion.
I have set up a Voluntary Fund for the International Year of
the World's Indigenous People, to provide resources for practical
assistance to indigenous people. I appeal to all Governments,
non-governmental organizations and other institutions and
individuals to contribute. Without a full financial commitment
from Governments the Year will not be the success we hope for.
It is important that this Year should see the situation of
indigenous people brought into centre-stage as a subject for
public awareness and debate. Members of the media, teachers,
non-governmental organizations and other individuals and
institutions will, I hope, help stimulate discussion and provide
information. Cultural events are extremely important in this
regard. But the really crucial role of the United Nations is to
promote and protect the human rights of indigenous people.
The way indigenous people are treated by States and the
international community will be a major test of the seriousness of
our commitment to a genuinely universal human rights regime. If
we are serious about development, political participation and
human rights, we must address the special situation of indigenous
people.
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Soon this Assembly will be asked to consider a draft
declaration on the rights of indigenous people. The adoption of
such a declaration can be another milestone in the long struggle
by indigenous people for recognition of their rights.
Agreeing on the text of the declaration and reaching
consensus on the treatment of indigenous people will not be easy
or straightforward. The situation of indigenous people changes
widely. Some communities wish to preserve their distinctive
ancient culture apart from the mainstream; others seek the path of
integration into modern society. Some members of indigenous
communities may wish to leave them; others may wish to pursue
traditional cultures without change.
Similarly, the policies adopted by States differ widely. The
political and legislative history of the Indian and Inuit
communities of Canada is different from that of the native peoples
of Brazil. Practices and attitudes, as well as the legal
framework, are quite different in the United States as compared,
say, to Ecuador. Australia and India, Botswana and Norway,
approach indigenous affairs differently.
The balancing of individual and community rights is not easy,
particularly when one civilization commands hugely greater
material resources than the other. Human rights are universal but
the promotion and protection of the human rights of indigenous
people require a special sensitivity to particular situations.
One thing is clear: the human and community rights of
indigenous people will flourish best in an atmosphere of respect
and mutual tolerance. If the majority society understands the
values and achievements of indigenous people, it will be far more
prepared to uphold their human rights.
Education, public awareness, are therefore important. We are
making progress. It is now clearly understood that many
indigenous people live in greater harmony with the natural
environment than do the inhabitants of industrialized, consumer
societies. And the medical and botanical knowledge of tribal
peoples -- especially of herbal medicines -- has begun to be
recognized as a source of valuable knowledge for modern medical
science.
It will take time for the international community to achieve
agreement on principles which protect the rights of indigenous
people, and yet take account of the different situations across
the world. By dedicating 1993 to indigenous people and the idea
of partnership, we mark yet another milestone.
I believe that the Year will be the starting point for two
partnerships -- one between indigenous people and States, and another
between indigenous people and the United Nations.
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Throughout 1993 let us listen to, and work with, the
indigenous people. Unity through diversity is the only true and
enduring unity.
We are building for the future. I welcome the Year. I
believe that we are in sight of justice for these most
disadvantaged of people.
Cette reunion s'adresse directement aux peuples indigenes,
mais elle concerne tous les peuples du monde. Car la situation
des peuples indigenes nous invite a une reflexion elargie sur les
droits de l'homme aujourd'hui. Desormais, nous comprenons que les
droits de l'homme ne sont pas seulement des droits individuels.
Ce sont aussi des droits collectifs, des droits historiques. Nous
decouvrons les "nouveaux droits de l'homme", qui incluent au
premier chef les droits culturels.
Le 20e siecle a failli reduire le monde a ce que d'aucuns ont
appele le village planetaire; village, peut-etre, mais a condition
que la diversite culturelle y soit preservee ! Or, il n'est pas
sur que le 20e siecle legue aux generations futures un bilan
favorable, du moins sur ce point.
Quelques mois avant de mourir, l'historien francais Georges
Dumezil constatait avec amertume que, a l'approche de l'an 2000,
les langues et les dialectes parles a travers les cinq continents
sont deux fois moins nombreux qu'en 1900. Le monde moderne se
sera donc revele un grand broyeur de langues, de traditions, de
cultures. Celles-ci sont noyees sous le deluge de la
communication de masse, dont les instruments restent trop souvent
au service de certaines cultures. Or, aujourd'hui, les cultures
qui ne disposent pas de puissants moyens de diffusion sont
menacees de mort.
Il ne faut pas nous satisfaire de cette situation. L'autre
nom du monde, c'est la diversite. Que serait un univers sans
differences ? Que serait un monde ou ne regnerait qu'une seule
langue ? Certes, nous savons que les civilisations, comme l'a dit
Paul Valery, sont mortelles. Mais ce n'est pas parce que les
civilisations sont mortelles qu'il faut les tuer !
Laisser perir des langues originales, des cultures, des
traditions differentes, cette "non-assistance a culture en danger"
doit etre consideree desormais comme une atteinte essentielle aux
droits de l'homme. Une atteinte inadmissible. On pourrait meme
dire qu'il n'y a pas de droit de l'homme possible sans une
authenticite culturelle preservee. Les exemples de
marginalisation puis de disparition de cultures montrent que
lorsqu'une communaute est mise a l'ecart de la vie internationale,
il est tres difficile de preserver, parmi ses membres, les droits
de l'homme les plus elementaires.
Ainsi, il n'est plus possible de laisser s'accomplir un seul
ethnocide. Prenons l'engagement d'etre sur ce point plus
vigilants que nous ne l'avons ete jusqu'a present; organisons une
veille et sonnons l'alarme des qu'une
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civilisation, des qu'une langue, des qu'une culture est en danger.
Cet engagement, qui est celui de la communaute internationale tout
entiere, represente, a mon sens, la portee historique de l'Annee
internationale qui s'ouvre, ici ce matin.
Cette annee 1992 est d'ailleurs fort bien choisie : car notre
combat pour la defense des peuples autochtones vient d'etre salue
de facon eclatante par l'attribution du Prix Nobel de la Paix a
Madame Rigoberta Menchu. Madame Rigoberta Menchu a ete
recompensee pour, je cite : "sa contribution a la justice sociale
et a la reconciliation entre differents groupes ethniques".
J'adresse au nouveau Prix Nobel mes plus vives felicitations, et
je suis tres heureux d'annoncer que Madame Rigoberta Menchu a
accepte, a notre demande, de servir d'Ambassadeur de bonne volonte
pour l'Annee internationale des peuples autochtones.
Lorsque j'ai eu le plaisir et l'honneur de rencontrer Madame
Menchu il y
a quelques semaines a New York, elle m'a dit toute sa foi dans
l'action des Nations Unies et m'a apporte son appui moral au
combat que nous menons en faveur des droits de l'homme.
L'Annee internationale des populations autochtones coincide
donc avec l'Annee des droits de l'homme, qui sera notamment
marquee a Vienne, en juin prochain, par la Conference mondiale sur
les droits de l'homme. Dans les deux cas, ce que la communaute
internationale veut illustrer est une seule et meme valeur : la
richesse de toute singularite.
Il est temps : car la technique possede en elle-meme un
immense pouvoir de nivellement des differences.
Si nous n'y prenons garde, elle reduira peu a peu les hommes
et les femmes a de simples unites interchangeables. Ce faisant,
le monde sera limite a une culture unique, a une langue unique,
c'est-a-dire qu'il sera limite au plus petit denominateur commun
de cultures mortes. Et nous ne pourrons parler d'une seule voix
que pour ne rien dire.
Je disais a l'instant que la situation des peuples indigenes
nous concernait tous. En les respectant, en les defendant, en les
aidant a prendre place dans la communaute des nations et dans la
vie internationale, c'est peut-etre le monde meme que nous
protegeons, dans la conception que nous avons de ce monde si
divers. Et c'est finalement chacune de nos cultures que nous
protegeons, chacun de nos peuples, chacun des etres singuliers que
nous sommes tous en derniere analyse.
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