Launched in 1994 by UN, the International Day of the Word's Indigenous People is celebrated on August 9. It dwells in a crucial way, the community cultural identity, in the heart of the States entities guardians of the sovereignty of their territory integrity. Indeed, the culture being to humans what the root is to the tree, these populations assert the recognition of their identity specificities and their territorial rights. In Europe, the veto of the State is so that such a claim is often compared to communitarianism incompatible with the republican vision. However, entity-nations, as it is appropriate to consider them today, derive from a historical evolution generally marked by tragedies lived by persecuted communities and led to varied forms of existential resistance. The nation is not a juxtaposition of human groups placed under a political seal of which sometimes one assumed the right to ratify. An evident example of the national fictitious character is illustrated in Africa, through the colonial distribution of citizenship, according to the slave, the gold, the ivory, the manganese, the diamond, the bauxite, the fauna, etc. 

Considered as such, the communities wove their civilization unit, beyond the State boundaries outlined for domination purposes. Through history, multiple intermingling of the people enriched their linguistic, agrarian, technological, educational, aesthetic and spiritual inheritance, etc, in a spontaneous way and inside spaces of contribution, a fusion of diversities and multiform convergences. The contingencies of the evolution of the societies are such that human groupings residing in the same locality, bounded by the same language, united by matrimonial bonds, sharing the same worship practices, safeguarding specific civilization values; will find themselves any day drowned in a nationalism of State-nation which denies their right to be different. 

A nihilism that is contrary to democracy. In an insidious way, the State-nation is granting itself the right to be giver of its language and its culture of integration, by imposition on the social being of minority indigenous people. Frustrations are latent within these communities and lead them to cut off themselves in a linguistic and cultural scrub, to teach and transmit their identity manner of being to the heir generations. There is large number of European countries and throughout the world, which did not ratify yet the ILO Convention 169 which is based "on the respect of the cultures and the ways of living of the indigenous and tribal people and on their right to a continuous existence and a development centered on the orientations of their choice". Is the attitude of these countries due to the provisions of the aforesaid convention which aims at guiding the relations of the indigenous people with the State, "including protection against discriminatory measurements and the protection of their cultural and religious inheritance"? It is only after several tens of years of fierce fight, that the existence of the Kanaks in New Caledonia was finally recognized. 

By simple humanism, all the dynamic integrative forces (EU, AU, Arab, Asian, etc), must be carried out in respect with the Human rights and the Communities. From their status of silent people, the indigenous population raise up their voice so that their culture, their traditions, their religion, their language, become the guiding forces of their school education,  political, economic, scientific, administrative, legal, religious and spiritual life. This is not a utopia and may it be one, then it would be revealing and heralding the triumph of their noble cause towards the walk of a humanity of freedom.