23 Oftentimes the cacique, who is a sort of “chaman” called Ditelian, can maintain such a relationship with the spirits. Therefore, the animals’ presence and the possibility of hunting them is based on their cosmovision and has much to do with the boundaries, because according to them these masters of the mountain own the animals, especially the wild boars which move in packs around the mountains. There is then a strong tie with the surroundings, with those sacred places, with the spirits that live within, and the brothers who are members of the Community. There are two sacred places in the border areas: cemeteries, which are currently visited often by members of the Community, and are located along the Wawa River; these are old settlements which they visit when they go hunting. To go hunting is, to a certain point, a spiritual act, and it has much to do with the territory with they utilize. The second type of sacred area are the hills. d. Expert opinion of Rodolfo anthropologist and sociologist Stavenhagen Gruenbaum, He knows about the situation of the indigenous peoples of the Atlantic Coast of Nicaragua by reference, not directly. His knowledge comes from the ethnographic and anthropological literature on Nicaragua and from reports by specialists on the situation of the peoples of the Atlantic Coast of Nicaragua, who have traditionally been marginalized from central power and linked to certain economic or international interests, but very aware of their cultural identity, of their social self-perception, as social groups with a historical continuity, ties to the land, and their own economic activities and forms of organization which have set them apart from the rest of the population of Nicaragua. The indigenous peoples of various countries in our continent suffer problems of discrimination. The situation has been modified over the last several years, due to legislative and constitutional changes, public opinion and the complaints and claims made nationally and internationally by indigenous organizations. Indigenous peoples are defined as those social and human groups, culturally identified and who maintain a historical continuity with their ancestors, from the time before the arrival of the first Europeans to this continent. That historical continuity can be seen in their forms of organization, in their own culture, in their selfidentification, and in the use of a language the origin of which is pre-Hispanic. These peoples are known in our countries because they maintain forms of life and of culture which set them apart from the rest of society, and they have traditionally been placed in a subordinate and marginal position by discriminatory economic, political, and social structures, which practically have kept them in a condition of second-class citizenship, despite the fact that in legislation, in formal terms, indigenous people have the same rights as non-indigenous people. But in reality, that citizenship is as if it were imaginary, because they continue to suffer structural forms of discrimination, social exclusion, and marginalization. For many years, the Nicaraguan State has carried out policies of incorporation, of integration of these peoples of the Atlantic Coast to the National State, with some positive results in terms of national integration of the country, but there have also been tensions between the indigenous population of that region and the rest of society, especially because those processes of incorporation violate some fundamental rights of these indigenous populations and endanger their survival as social groups identified with a collective personality and a specific ethnic identity.