BEGIN:VCALENDAR VERSION:2.0 PRODID:-//InvisionCommunity Events 4.7.23//EN METHOD:PUBLISH CALSCALE:GREGORIAN REFRESH-INTERVAL:PT15M X-PUBLISHED-TTL:PT15M X-WR-CALNAME:RMCommunityCalendar NAME:RMCommunityCalendar BEGIN:VTIMEZONE TZID:Europe/London TZURL:http://tzurl.org/zoneinfo/Europe/London X-LIC-LOCATION:Europe/London BEGIN:DAYLIGHT TZOFFSETFROM:+0000 TZOFFSETTO:+0100 TZNAME:BST DTSTART:20250330T020000Z RRULE:FREQ=YEARLY;BYMONTH=3;BYDAY=-1SU END:DAYLIGHT BEGIN:STANDARD TZOFFSETFROM:+0100 TZOFFSETTO:+0000 TZNAME:GMT DTSTART:20251026T020000Z RRULE:FREQ=YEARLY;BYMONTH=10;BYDAY=-1SU END:STANDARD END:VTIMEZONE BEGIN:VEVENT SUMMARY:Indigenous People's Day DTSTAMP:20251012T022510Z SEQUENCE:0 UID:539-7-c3fe8195a3dde498d013e477e2142422@aalbc.com ORGANIZER;CN="richardmurray":troy@aalbc.com DESCRIPTION:\n I want to honor the legend of Jonas Caballo. Who fought a gainst the USA in the Seminole wars in Florida\, fought again the White an d non Black indigenous citizens or residents in the USA in the trail of te ars\, fought the borderland groups on either side of the USA /Mexico borde r to find a home for his people\, that still exist in northern mexico \, t oday.\n\n One of my favorite ancestors. \n\n\n\n Columbus day is the seco nd monday in october\, so indigenous peoples day has to be the same day\, but the second monday in october is one day from october 8th to october 14 th \, every year.\n\n\n\n His descendants are considered indigenous tribe\ n\n https://www.milenio.com/estados/declaran-pueblo-indigena-tribu-negros- mascogos\n\n\n\n TEXT\n\n\n\n The Negro Mascogos Tribe is declared an indi genous people\n\nThe governor of Coahuila emphasized that this is importan t primarily because they deserve it and it is a commitment that Mexico has made regarding human rights.\nAna Ponce\nSaltillo\, Coahuila / 09.05.2017 14:57:24\n\nGovernor Rubén Moreira Valdez issued the decree declaring th e Negro Mascogos Tribe an Indigenous People of Coahuila.\n\nIn the communi ty of \"Nacimiento de los Negros Mascogos\" in Múzquiz\, the governor met with this tribe and representatives from different levels of government t o make the appointment.\nHe emphasized that it is important primarily beca use they deserve it\, and because it is a commitment Mexico has made regar ding human rights and to providing dignified conditions for Afro-descendan t peoples. [OBJECT]\n\n\"Normally\, people think about the states of Oaxac a\, Guerrero\, and Veracruz\, where there are Afro-descendant settlements\ , but the north is rarely mentioned\, and today we have to feel proud of t hat\,\" he said.\n\n\"Today\, the history of the Mascogo people\, as well as the Kickapoo\, the Chinese emigration\, and the caravaners\, is already in our textbooks\, in the third-grade textbook\,\" he added.\n\nMoreira V aldez said he hopes that after this decree\, people will be able to access benefits from the National Institute of Indigenous Peoples and considered that this is the fight that must be started\, since the Mascogo deserve t o receive the resources that the country allocates to indigenous tribes.\n \n\"It's not a concession\, it's not a matter of whether you want it or no t. It's there in their budgets. And they've delayed this allocation for on e reason or another. But I hope that with this decree\, for the 2018 budge t\, the Mascogos will be included among those communities that receive res ources\, because they deserve them\, that's true\,\" he specified.\n\n\"Bu t also because Coahuila contributes much more to the budget than it receiv es. Of what we contribute\, we should be receiving 40 percent\, 30 percent of what we contribute. If we have access to those resources\, we will sur ely improve in this regard\,\" he emphasized. \n\n\n\n\n Some thoughts on the Mascagos\n\n https://letraslibres.com/wp-content/uploads/2023/10/convi vio-zaid-mex.pdf\n\n\n\n TEXT\n\n\n\n Mascogos \nby Gabriel Zaid \n\nThe M ascogos arrived in Mexico fleeing from American slavery. The current inhab itants have lost some typically black features\, but they adhere to their traditional festivals\, songs\, clothing\, and dishes with a certain affir mative militancy of their identity.\n\nA few Black people arrived in Mexic o with Hernán Cortés. They continued arriving from the Antilles\, and al most three centuries later (in 1810)\, there were 10\,000 Black people and 624\,000 Afro-mestizo people\, compared to 15\,000 Europeans\, 3.7 millio n Indigenous people\, and 1.8 million other mestizos\, for a total of 6.1 million inhabitants. In Coahuila\, the total did not reach 17\,000 in 1803 (Gonzalo Aguirre Beltrán\, The Black Population of Mexico. Ethnohistoric al Study\, 3rd ed.\, revised and expanded\, Fondo de Cultura Económica\, 1989\, pp. 19 and 233). Mexico had a president of Black\, Indigenous\, and Spanish descent: Vicente Guerrero (almost two centuries before Barack Oba ma assumed the presidency of the United States). Not only that: President Guerrero decreed the abolition of slavery in 1829 (decades before the Unit ed States Congress did so in 1865). During that 36-year period\, seeking r efuge in Mexico was an opportunity to escape slavery or persecution.\nRefu gees arrived illegally. But in 1852\, John Horse (leader of the Black Masc ogos\, who was of Black\, Indigenous\, and Spanish descent\, like Presiden t Guerrero) and Wild Cat (leader of the Seminoles) obtained permission fro m President Mariano Arista to settle in El Nacimiento\, Coahuila\, near th e border\, in exchange for defending it from Apache and Comanche raids.\nI n that rural town in the municipality of Múzquiz\, located in the valley where the Sabinas River rises\, President José Joaquín Herrera had grant ed the same permission to the Kickapoo two years earlier.\nSome call the M ascogos Black Seminoles\; however\, they are not Seminoles\, although the two ethnic groups were once neighbors and eventually interbred. The Mascog os are Black people who arrived\, the Seminoles\, Indians who were there a nd welcomed the Mascogos. The Mascogos were slaves\, the Seminoles were no t. The Mascogos performed forced labor on sugarcane\, cotton\, and rice pl antations\, while the Seminoles were small farmers. The Mascogos were flee ing their owners\, who wanted them recaptured alive for the plantations\; the Seminoles were fleeing settlers\, who wanted them dead to ensure the d ispossession of their lands (\"The best Indian is a dead Indian\").\nIt is unknown how many Mascogos arrived in Mexico\, perhaps half a thousand. To day there are about three hundred. According to\ncensus data compiled by p ueblosamerica.com (search for Mascogos on this site)\, in 2020 there were 270 Mascogos\, with a 2% illiteracy rate\, seven years of schooling\, pipe d water\, electricity\, a television\, and a refrigerator. There are also Mascogos in Texas and Oklahoma.\nAccording to Belem Concepción Muñiz Est rada (August 24\, 2023\, by phone in Saltillo)\, there is a floating popul ation of Mascogos that varies greatly depending on whether they go to work in other locations or return. She conducted interviews in El Nacimiento i n 2014 and wrote the book cited below\, as well as the article \"The Black Mascogos of Múzquiz\, Coahuila\, and Their Self-Sustaining Community\" ( online)\, where she points out\, among other things\, the support the Masc ogos receive from the Coahuila government for reforesting walnut trees. Th ey speak Spanish\, English\, and (the older ones) Mascogo. They have gradu ally dissolved as an ethnic group through marriage. In the videos\, you ca n see that the older ones speak English\, the younger ones\, Spanish\; and that typically Black skin\, face\, and hair are not predominant. However\ , they cling to their traditional songs\, clothing\, and dishes\, with a c ertain militant affiliation with their identity\, which attracts tourists. \nLike Black people in the United States\, they have celebrated Juneteenth \, Juneteenth Day\, since 1866. In 2021\, President Biden declared it a na tional holiday.\nThe Mascogo sing in English (not Spanish or Mascogo)\, in a choir\, a cappella (without musical instruments)\, clapping their hands to mark the rhythm. Their songs are indeed spiritual.\nA few books in Spa nish have the word Mascogos\nin the title\; about twenty in English have B lack Seminoles. On YouTube\, there are about twenty videos in Spanish (und er mascogos) and fifty in English (Black Seminoles). There are Wikipedia p ages in Spanish\, English\, and Arabic under Mascogos\,\nand also (in a do zen languages) under Black Seminoles.\nE. F. Nava López transcribes the C oahuila recording\nof \"A Religious Song of the Black Mascogos\" (Annals o f Anthropology\, July-December 2016) in Mascogo\, English\, and\nSpanish\, with musical score. The lyrics are the beginning of the Christian Creed.\ n\nSong lyrics\, transcribed from English and translated into\nSpanish:\nP ACKING MY SUITCASE\nI'm packing my suitcase.\nI'm getting ready to leave.\ nLord: I'm packing my suitcase.\nI'm getting ready to leave.\nMy mother ha s gone\,\nand she was ready to leave.\nMy mother has gone\,\nand she was r eady to leave.\nLord: I'm packing my suitcase\,\nI'm getting ready to leav e.\nMy father has gone\,\nand he was ready to leave.\nand he was ready to leave.\nMy sister has gone\,\nand she was ready to leave.\nMy sister has g one\,\nand she was ready to leave.\nLord: I'm packing my suitcase\,\nI'm g etting ready to leave.\nSource: Belem Concepción Muñiz Estrada et al.\, Negros\nmascogos. An Odyssey to Birth\, Saltillo: Universidad\nAutonomous de Coahuila\, 2020\, p. 111. The song was transcribed and translated by Pa ulina del Moral. The complete book is online.\nHIS NAME\nHis name is malas ta.\nI don't know.\nHis name is malasta.\nI don't know.\nHis name is malas ta.\nI don't know.\nNEW YEAR\nThe year has passed.\nHappy New Year.\nHappy New Year.\nVery happy\, happy New Year.\nVery happy\, happy New Year.\nTH E GOOD PATH\nOh\, please tell me\nhow long it's been since I took\nthe pat h of God.\nOh\, please tell me\nhow long it's been since I took\nthe path of God\,\nand I won't turn back\nuntil Judgment Day.\nSource: Mascogo Song s\, in English\, documentary video by\nKarla Rivera Téllez\, Ministry of Culture of the Government of\nCoahuila\, 2020. Available on YouTube.\nTher e is a Mascogo Cookbook from Coahuila\, 2nd ed.\, National Council for Cul ture and the Arts\, Indigenous and Popular Cuisine Collection #51\, 2014\, compiled by Paulina del Moral and Alicia Siller V. ~\nGABRIEL ZAID is a p oet and essayist. His most recent book is Translated Poems (El Colegio Nac ional\, 2022).\n\n\n\n\n And more\n\n\n\n https://www.eluniversal.com.mx/a rticulo/estados/2016/09/19/mascogos-siempre-listos-para-partir/\n\n\n\n TE XT\n\n\n\n Mascogos. Always ready to leave\nMestizaje wiped out the pure A fro-descendant population in Coahuila\, who arrived fleeing slavery in the United States.\n\nLucía Vázquez (center) is 85 years old and the last p ure Afro-descendant in the community of El Nacimiento\, Múzquiz\, Coahuil a (FRANCISCO RODRÍGUEZ)\nStates\n| 09/19/2016 |\n03:10 |\nUpdated\n09/19/ 2016 08:03\n\nLucía Vázquez is 85 years old and at times bursts into tea rs because she's convinced that when she dies\, no one will sing to her. S he wanders around her house or sits outside with a blank stare\, a stare t hat has been deteriorating for the past two years\, just like her hearing. Lucía is the last pure Black woman in the community of El Nacimiento\, i n the municipality of Múzquiz\, in the state of Coahuila\, a community of African descent that arrived in Mexico in the 19th century.\n\nLucía is wearing a long white dress. She is sitting in a rocking chair outside her house\, on the road that crosses the community of 55 houses\, home to abou t 300 residents\, some still descendants of Black Seminoles who arrived in Mexico in 1850.\n\nThey are called Mascogos\, but Lucía reproaches: \"Wh o knows where they got the name Mascogos? Before\, they were just Black pe ople.\" With her\, a pure race that settled in the El Nacimiento colony in 1852 will end\, when the Mexican government gave 7\,022 hectares to them\ , the Kickapoo tribe\, and the Seminole Indians in exchange for protecting the border from the Apache and Comanche raids that were ravaging settleme nts. It will end because she married a man from Palaú\, a town in the coa l mining region\, with whom she had seven children. “There were no more Black people\; they had all left\,” Lucía says\, as if trying to justif y herself. “My children are pure Cuarterones\,” she says.\n\nWith the exception of Lucía\, the rest of the Black population in El Nacimiento is the result of a mixture of races. “I married a Mexican\, he married a M exican woman\,” they often say\, as if they weren't also born in Mexico. For the Mascogo community\, the El Nacimiento colony is like a nation wit hin a nation.\n\nJust as no one—according to Lucía—told her the story of the arrival of Black people to Mexico\, no one has promoted capeyuye\, a cappella singing accompanied by applause\; most are sung at funerals\, Christmas\, and New Year's. \"Who's going to sing to me? Before\, they wer e little Black people\, but I'm the only one left\,\" she laments.\n\nA co mmunity with history\n\nThe community of El Nacimiento is located 30 kilom eters from the municipal seat in Múzquiz\, a mining municipality in Coahu ila. At the entrance\, there is a sign that reads: Black Mascogos and Semi noles.\n\nFrancisco Cázares\, coordinator of Popular Cultures of Coahuila \, explains that the Mascogos arrived with the Kickapoos and in a kind of alliance with the Seminole indigenous group.\n\nHe mentions that they fled persecution by the United States government and slavery in the mid-19th c entury\, and that it was not until the agrarian redistribution that they w ere granted the territory as an ejido.\n\nIn the United States\, they are recognized as Black Seminoles. When they arrived in Coahuila\, they began to be called Mascogos\, apparently because of the Muskogee language they s poke. “They came from Florida. There are versions that say the Mascogos were slaves of the Seminoles\, because at that time\, Native Americans had the right to own slaves. Other versions—including the main one—explai n that they formed military allies\, hence the name Black Seminoles\,” e xplains Cázares Ugarte.\n\nShe says they are considered runaway slaves\, that is\, rebel slaves who escaped from slave-owning regions.\n\nYolanda E lizondo\, president of the Friends of the Culture of Múzquiz\, Coahuila A .C. Trust\, has another version. She says that the Black Seminoles lived w ith the Seminole Indians as a formal group\, who united when the United St ates government decided to send all the tribes to a large reservation in O klahoma. She claims they were free Black people and that on their way to M exico\, they were joined by runaway slaves.\n\n“There were Black Seminol es in Florida\, but not as slaves\; they accepted these Black slaves and n aturally they mingled\,” she explains. Some historians explain that the term “cimarrón” referred to groups of African descendants who maintai ned a status of freedom by living in the desert and mountains.\n\nIn El Na cimiento\, when residents are asked what their parents or grandparents tol d them\, the African descendants say little. “I hear comments now that t hey were slaves\, but I don't remember\,” says Estela Vázquez Núñez\, 77.\n\nHowever\, the community holiday is June 19—Juneteenth Day in the United States—the day the slaves of Galveston\, Texas\, learned they we re free.\n\nThe community of El Nacimiento celebrates in a walnut grove wh ere they prepare the few remaining traditional dishes: soske (corn atole)\ , tetapún (sweet potato bread)\, pumpkin or piloncillo empanadas baked on steel\, and mortar bread\, mainly. The women wear long dresses with white beads\, an apron\, and a headscarf. However\, many don't even know why th ey celebrate. \"It's the day of the black child\,\" \"it's celebrated when they arrived\,\" \"it's celebrated because that's when they were given th e land\,\" are some of the comments from the community.\n\n\"These are gro ups that have a more open attitude toward issues of racial mixing. They ar e people with less protection over their race\,\" explains Francisco Cáza res\, of Popular Cultures.\n\nThey were rented out as mules.\n\nHomero Vá squez is a tall\, lanky old man. He sits in a rocking chair outside his ho use. Hanging from it is a Mexican flag missing the red part. He is the son of Teodoro Vásquez\, who told him that Black people came from Florida fl eeing the war and slavery. “They were rented out as mules\,” he says h is father told him.\n\nHomero says his father told him that in the 1930s\, many people came to the area to farm\, and that since then\, people began mixing with Mexicans\, which is why English is no longer spoken. His moth er came from Parral\, Chihuahua\, at the age of 15.\n\nHis father told him that there was a severe drought that forced people to leave the colony\, and that many went to Brackettville\, Texas\, where there is a cemetery fo r Black Seminoles who served in the US Army between 1879 and 1914\, in a u nit called the Seminole Negro Indian Scouts.\n\n“My grandmother there wa s named Tina Goren\, but here she was called Carmen Flores. They used a di fferent name for each reservation\,” says Homero\, who of his nine child ren\, five live in the United States.\n\nHomer takes out of his house a la rge portrait of John Horse\, the great Afro-Seminole leader\, son of a Bla ck mother and a Seminole Indian father. According to history\, he led the longest and most massive slave escape in the history of the United States. He arrived in Mexico with Gato del Monte\, the Seminole chief\, and Papik ua\, the Kickapoo chief. In Mexico\, he was awarded the rank of colonel in the Army.\n\nMany people left\n\n\"I'm a mere descendant. My father was a clean Black man\,\" says Ricardo González Núñez\, known as Chito\, a m an who is about to turn 80 and has served more than 20 years as a judge of the ejido. Chito leaves his house slowly\, with the top buttons of his sh irt undone. \"I was putting aloe vera on my bones because they hurt a lot\ ,\" he says. In his house\, there are about ten chickens\, roosters\, and a peacock. He sits in a rocking chair.\n\nMost houses have a backyard wher e they raise animals. There are no houses joined together. Most people are engaged in agriculture\, although no young people are seen in the neighbo rhood.\n\nChito says that life used to be different. “There was a lot of black people\,” he says. He owns goats and sells the milk. “It’s do wn. There’s no money\,” he complains. He produces about 100 liters eve ry three days and sells it in Múzquiz for 1.60 pesos per liter. He studie d until fourth grade.\n\nHe mentions that among the Mascogos\, his father left him the tradition of behaving well and respecting others. His mother was a blonde from Chihuahua.\n\nChito was a cowboy in the United States. H e remembers that many people left because \"they had to make a living.\" H e suffered the segregation of Black people in the United States\, when the y had to ride in the back of buses. He has four children\, two of whom liv e as slaves in the United States. They work in restaurants. \"They're the ones who help us\,\" he says. \"We all have children of slaves here. Some come in with permission and stay. There's no life here\,\" he adds.\n\n\"W hat did your father tell you about their ancestors?\" he is asked.\n\n\"Th at they were fleeing slavery. Their grandparents told my father\,\" he rep lies.\n\n\"Do you feel Mexican or Mascogo?\"\n\n\"You have to be Mexican. Black\, but Mexican\,\" he says.\n\nChito\, like his father\, also married a woman who was not of Black descent. “I knew her in my life\,” she s ays.\n\nI'm packing my suitcase.\n\nMargarita González Núñez is 78 year s old and also feels the sadness of those songs that are being lost. “Ev en though I don't understand them\, I know they're saying goodbye\, that t hey're singing to the dead\,” she says\, standing next to her daughter N arcedelia. “Now all that's left is food and clothing\,” she laments ab out the loss of traditions.\n\nWith Doña Mague is Dulce Robles Herrera\, the great-granddaughter of Lucía Vázquez\, the last pure Black woman in the community.\n\n“Aren't you leaving like the other young people?” Du lce is asked.\n\n“No\, I don't like it. There [in the United States] are the police. They're alone. I have my family here\,” she defends.\n\nDul ce says that Abuelita Lucía\, as she calls her\, starts to cry when she's with her. “She cries a lot because she says no one will sing to her. Sh e wants a Black woman to sing to her\,” Dulce comments.\n\nIn the backgr ound of the conversation\, Mascogo Soul plays\, an album recorded by the l ast women who knew the capeyuye. Songs like \"It's Maybe My Last Time\" an d \"Glory in the Heaven\" are featured\, melodies with repetitive phrases. The song \"I'm Packing Now\" is heard\, a song about escaping slavery tha t was often sung on slave plantations:\n\nI'm packing my suitcase\n\nI'm g etting ready to leave\n\nI'm packing\n\nand I'm ready to leave\n\nLord\, I 'm packing my suitcase\n\nI'm getting ready to leave\n\nMy mother is gone\ n\nand she was ready to leave\n\nMy mother is gone\n\nand she was ready to leave…\n\n\n\n\n wiki\n\n https://en.wikipedia.org/wiki/John_Horse\n\n\ n\n  \n\n DTSTART;VALUE=DATE:20251008 DTEND;VALUE=DATE:20251015 RRULE:FREQ=YEARLY;INTERVAL=1 END:VEVENT END:VCALENDAR