ya mat tinakawash mashpatiz a miniahala inai a thau a makakakri, numa thuini a “miniahala inai a thau a makakakri ya kahiza” ianan sa antu tataal a kmalawa sa kalawan, numa aniamin. tu kahiwan apasain sa manasha wa tilhaz ya sas sa lalawa wa kalawan, kanuniza thuini ianan sa dawaz sa saran, numa shduu muhiaw sas sa izai a kalawan, numa mathuaw pidazah ya malhalhinuna sa kalawan numa afuilh ya tu suma wa thau amunai mindahip, numa ianan sa manasha wa malhalhinuna wa pruq, antu muqay shduu ya manasha wa thau a mashashduu masa mindahip, shduu mani mapalhalhituz sa tatata wa a miniahala inai a thau a qbit, shduu ya manasha wa kalawan a lalawa sa miniahala inai a thau a makungkazakka sa buut.
tu kahiwan a’ianan sa manasha wa lushkin, miaqay sa kalawan katshushuziza, thuini shduuiza pashtay kafazaqain sa tata wa kataunan a kalawan. numa ianan dawaz sa saran a qbit, shduu mani kafazaqin ya tu suma wa kataunan tataal a sa lalawa wa kalawan, sa izai a lalawa muhiaw shduu sas mu’apaw.
thuini a miniahala inai a thau a makakakri a parhaway, minnaka az’az a katataunan miniahala inai a thau a qbit mriqaz, numa mriqaz sa az’az a katataunan a lalawa wa kalawan, numa mafazaq sa az’az a katataunan a faat, numa shduuiza makikalhi tu az’az a katataunan sa maqitan a lalawa, sa izai tu kahiwan a tanatuqash maqarman kmalawa sa kalawan. kanuniza sa izai a infazaqin amiakuza pasain sa miniahala inai a thau a qbit masa kataunan, numa parhaway amunai kataunan mafazaq sa thuini a kalawan numa amafazaq sa Thau a kataunan numa mulhthkiz a miniahala inai a thau a qbit.
alhungqizi a parhaway tu miniahala inai a thau a qbit, numa ata tu in'auraan amangqtu suma wa qbit a lalawa wa kalawan. tu kahiwan miniahala inai a thau a makakakri minmaqitan a lalawa, numa amintamar tanatuqash a lalawa, thuini a faqlhu parhaway apasain sa ma’aluz’uz a mangqtu a kuswit, minaka miniahala inai a thau mangqtu apaza, numa lhmazawan makit.haran numa makit.hazish sa mulhthkiz a miniahala inai a thau a qbit.
Compared to the indigenous movement of 40 years ago, the current “post-indigenous movement era” has a completely different set of strategies and tools. Transmitting messages in the past was time-consuming and labor intensive, while today’s high-speed information flow through social media and access to the internet makes bringing issues to light and calling for mobilization much easier. By utilizing different social platforms, indigenous movements can gain recognition and attract support across a broad range of ethnic groups, making the discussion of indigenous issues more diverse.
In the past, it often took a serious situation to attract support, but today an issue affecting a single community can garner attention. Related issues can be connected through online communities, making it possible to quickly spread safeguarding voices far and wide.
Young activists today can see domestic issues from international indigenous perspectives and become familiar with national regulations and policies. They can propose suggestions at the national level – mediating and contenting with government – in a way their predecessors could not. Yet applying this knowledge within indigenous societies still relies on the new generation going deep into communities to understand their needs.
Young people with a strong concern for indigenous society should avoid thinking about an issue from a single ethnic group. The spirit of past indigenous movements is a model worth emulating, by a new generation whose flexible thinking can expand the horizon for all indigenous peoples - from an indigenous perspective.
naur kazash a kalangkan
CEO of the Indigenous Peoples Cultural Foundation
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