Claudia Patricia Gomez Gonzalez was shot and killed by border patrol after crossing the border in Laredo, Texas on May 23, 2018. The border patrol agent who fired the shot fatally wounding Gomez Gonzalez remains on administrative leave.
Claudia Patricia Gomez Gonzalez, 19 years old, was from the Maya Mam community of San Juan Ostuncalco, Guatemala. She held a degree in accounting, but had not been able to secure a job.
Cultural Survival condemns this excessive use of force against another human being. We urge US immigration and border patrol agents to respect the rights of Indigenous people and all people who migrate, especially their right to life, regardless of their immigration status. Above all else, immigrants are people, and are protected under international human rights and humanitarian law. No human being is illegal; and no one should be executed while they are searching for a life free from poverty and violence. Indigenous lives matter.
Guatemalan officials have called for an “exhaustive, impartial investigation” into the killing, and denounced the violence as an excessive use of force, adding a call for respect to the rights of Guatemalan citizens and all those held by immigration control, “especially with respect to life.”
Article 1 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) states:
“Indigenous peoples have the right to the full enjoyment, as a collective or as individuals, of all human rights and fundamental freedoms as recognized in the Charter of the United Nations, the Universal Declaration of Human Rights and international human rights law.”
UNDRIP Article 7 states, “Indigenous individuals have the rights to life, physical and mental integrity, liberty and security of person.”
On May 27, a group of 300 Guatemalans held a vigil in Los Angeles demanding investigation into the death of Gomez Gonzalez, reported Prensa Libre. At least 25 people spoke at the vigil in a variety of Indigenous languages. “Guatemalans are dignified people, who all carry dreams. Our compatriot had a dream and it was cut short. Xelajú lost a daughter, a good and honorable woman,” said Luis de la Vega at the vigil.
Walter Batres, of the Network of Guatemalan Migrants, one of the organizers of the vigil, noted “We want to make a tribute to her life, we want to be heard, to ask for justice and demand that the Guatemalan government take steps as well to clarify the facts.”
Intercontinental Cry has been reporting for almost exactly two years now on the escalating state-sponsored violence in Nicaragua, while many otherwise informed people remained stubbornly, loyally, and piously in denial – clinging to the romantic Sandinista, anti-imperialist, revolutionary narrative… It’s charming; it really is. And, that’s why it has become so dangerous.
The recent mass uprising in Nicaragua is youth-led with decentralized leadership, much like the ‘Occupy Movement’ to the north – and, it has received some of the same criticism of the Occupy Movement regarding the lack of organized leadership. Yet, who is to blame a generation who grew up under a growing dictatorship for wanting their movement to be proactively more egalitarian, in practice not just propaganda?
Many of the original Sandinista fighters are the ones who are losing their retirement pensions right now; there is a broad consensus that the Ortega-Murrillo family dynasty does not embody the original Sandinista values and ideologies.
The mass current mobilization has even been termed a ‘Nicaraguan Spring’ – which fully transcends any standard dichotomy between the ‘left’ and the ‘right’. It is challenging not just a dictatorship, but entrenched ideas about an ideologue figurehead who has concentrated power within his personal family to dangerous extremes and has support networks throughout the ‘pink tide’ socialist countries of Latin America as well as with Russia, and possibly even China and Iran1.
The renewed imperialist presence of Russia in Nicaragua – which is impossible to neatly abstract in terms of its impact on the current political climate – poses increased threats as well. Russia has been participating in an ongoing process to remilitarize Nicaragua; and, such activity has long been recognized by regional analysts as potential preparation for this current mass dissent. How Russia’s role there will evolve in this context is somewhat worrisome and hard to predict. Their alliance with the otherwise impoverished country is more important to them than might be assumed.
Hence, Putin has in recent years: initiated a new ‘drug war’ on the ground there; provided ‘security’ for developments in President Daniel Ortega’s infamous plans to build an inter-oceanic canal with the help of a Chinese billionaire; and, has installed a secretive ‘surveillance center’ with satellite capabilities to monitor activity in almost all – if not all – of the Americas. Even people who live and work in the surrounding area of the center in Nicaragua do not seem to understand its true or full purpose.
At risk of burying the lede, it was important to consolidate some context for the Indigenous struggles in Moskitia (an autonomous, pluri-ethnic region which Nicaragua has a complicated relationship with…to put it lightly) which have been simmering at a slower, but consistently oppressive and violent, burn for years now.
This ‘complicated relationship’ included recent accusations that the Nicaraguan government willfully allowed a large chunk of traditional Indigenous (and uniquely biodiverse) territory of tropical rainforest to burn without proper response. The Nicaraguan government turned down help from neighboring Costa Rica to put out the massive forest fire. Many attributed this to a continuance of their longstanding efforts to expand the agricultural frontier into the autonomous Indigenous territory which is home to the second largest tropical rainforest in the Western Hemisphere – considered the ‘lungs of Central America’.
The impact of the loss of this rainforest cannot be understated. And, amid the chaos surrounding the massive fire, there were reports of roads being built into previously respected, and lawfully protected Indigenous Rama territory, which would in the future further facilitate resource extraction activity on their land.
How does all this tie into state propaganda about mental health?
To begin unpacking that, in February of 2018, the pan-South American socialist state-run, media outlet, TeleSUR, ran an article claiming that a “mysterious madness was crippling” Indigenous Peoples in this region where Sandinista forces have been trying to nationalize and gain control of the vast natural resources for decades.
The article – and its premise – was beyond tacky, especially considering the deep and nuanced political undertones it was attempting to manipulate.
According to TeleSUR, “Nicaraguan anthropologists insist traditional techniques are best to treat the ‘grisi siknis’ outbreak; and, “Western medicinal treatments” cannot cure it.
At first blush, it all may sound really noble and anti-imperialist…until one realizes they are, on one point, attempting to displace the region and Peoples’ historic and autonomous relationship with the United States – which was advocated for by the late (AIM) American Indian Movement leader, Russell Means.
As recently as 2013, Mayanga and Miskito Peoples in the region called on President Barack Obama for support in their fight to preserve their ancestral territories and the crucially biodiverse tropical rainforest.
During the Contra Wars, the U.S. also provided limited support to the Miskito, who were defending their ancestral territory from the Sandinista (and in some instances fleeing to refugee camps in Honduras – a practice which has unfortunately resumed in recent years and is perhaps escalating conflicts now – according to claims in another recent TeleSUR article which could not be independently verified — with Honduran authorities).
As Means put it, here was a chance for the U.S. government to: “For the first time in its history…ally itself with an Indian cause”.
Back to the recent propaganda of note…While it implies on the surface that the Nicaraguan state is validating a traditional Indigenous healing approach where there has been an ‘outbreak of insanity’… if one reads further, the article doesn’t actually concede that traditional medicine – as it is implemented by traditional regional healers – is wholly sufficient, either…
According to the article, it took a Nicaraguan physician who had studied Indigenous cures, for it to be properly treated – by him, of course.
A ‘western psychologist’, interestingly, might diagnose the symptoms of ‘grisi siknis’ as a unique form of PTSD (post-traumatic stress disorder). The Indigenous Peoples of the region have surely endured more than their share of trauma at the hands of the now ruling FSLN party in recent decades – which, again, has come to a significant head in the past month of country-wide unrest.
With this in mind, it becomes apparent there is a form of ‘gaslighting’ (manipulative psychological abuse which Psychology Todaydescribes as a tool of dictators) happening in this state-sponsored propaganda.
In Moskitia, ‘grisi siknis’ is recognized by traditional healers as a behavioral contagion limited to the isolated communities in the region. The communities have been long isolated as they endured many forms of ongoing attacks; and, while the manifestation of a unique set of post-traumatic stress symptoms – or, what is perhaps better described as an impact of ongoing traumatic stress – can be viewed in either more clinical or more holistic terms, if one’s worldview encompassed the overall phenomenon in purely ‘supernatural’ terms (as at least some Indigenous Miskito Indigenous healers do), then through this lens it would take on an optic of all-out spiritual warfare. And for many Miskito, it does.
Bullet holes from an assault rifle attack on the home of the Indigenous Miskito Elder, pictured above. Colonos arrive in the territories with sophisticated weaponry which many Miskito claim to bear serial numbers traceable to the Nicaraguan government. (Photo: Courtney Parker, 2016)
It is disturbing to ponder how many people may have been manipulated to internalize this grotesque attempt at ‘gaslighting’ the Miskito Peoples. The article attempts to confer to the masses that ‘collective madness’ is just somehow ‘common’ among this particular Indigenous group.
‘This particular Indigenous group’ – the Miskito – just also happen to be the most politically organized, out of all other Indigenous or other ethnic groups in the pluri-ethnic autonomous region of Moskitia, or elsewhere in Nicaragua.
Their political party, YATAMA – which is an acronym which translates into English as ‘Sons of Mother Earth’ – is one of the only remaining strongholds of opposition to the FSLN in that region (which some have estimated holds up to or above 80% of the colonial borders of Nicaragua’s remaining natural resources, which the region’s Indigenous Peoples have stewarded and protected during their long-standing tenure there).
While it is true that symptoms of the culturally specific designated mental illness include panic and are often accompanied by acts (or delusional attempted acts) of violence – more specifically, they are often attempts at defense from an unseen attacker. What the article doesn’t say is that this behavior is being exhibited in a community that has long suffered ‘invisible’ (to the rest of the country and world) acts of violence from settler and state forces.
A bullet grazed right over the head of the Indigenous Miskito elder pictured above during the attack from Colonos in 2015. The attackers promised to return and inflict more deadly violence if they did not vacate their lands and home. (Photo: Courtney Parker 2016)
In this manner, the propaganda present in the TeleSUR article was also an attempt to legitimize the ongoing colonization efforts from settlers known as ‘Colonos’ (which translates simply from Spanish to ‘colonizers’) who arrive from the country’s interior regions or the Pacific coast. In recent years, these armed intruders have placed the frontier areas under a violent siege, sometimes claiming illegal land deeds – even though all property in Moskitia is communal – to the legally autonomous territories.
The framing of this mental health issue — which is considered unique to Miskito communities — deflects attention from the intolerable acts of violence the settlers routinely commit. It is further, an ostensibly blatant attempt at collective ‘victim blaming’.
It seems painfully obvious that the news outlet, which receives direct fiscal support from the Nicaraguan state, is trying to delegitimize the most politically powerful group of Indigenous Peoples – who are, again, the main challenge to the FSLN dictatorship in the region – who have no choice but to fight back against the heavily armed intruders to protect their families, communities, and sacred, ancestral (and legal) territories, and portray them as (or worse, convince them they are) ‘crazy’ and/or ‘insanely and unreasonably violent’.
A young Miskito girl in a frontier community stands in front of a group of community defenders who have been forced to take up primitive, make-shift weapons as they attempt to defend their families, land, culture, and the carbon-mitigating rainforest. (Photo: Courtney Parker, 2016)
IC spoke with a family who had recently fled the frontier community of Santa Clara while in Bilwi, where they had recently been displaced to, in 2016. They described how hard it was to make a living and feed their family in the more urban area of Bilwi (also known as Puerto Cabezas).
While Bilwi is also home to a more ‘urbanized’ – or ‘urban-acclimated’ – population of Miskito Peoples, the refugees from the frontier are used to being able to live off the land and provide for their own food and shelter from it. Some individuals in the incoming waves of refugees have never used money; many children arrive without shoes; and, numerous children and adults speak only their Native tongue and no, or limited, Spanish.
Prior to the mass, country-wide uprising, there was a huge shake-up (which IC also covered) and outright revolt surrounding charges of electoral fraud waged on the FSLN after recent elections in Moskitia. One IC contributor recently documented the claims through independent sources. Investigations into the full extent of the fraud and activities amounting to voter suppression are still underway.
During this time, one of the only Miskito-speaking media outlets – the YATAMA political party’s community radio station – was burned to the ground by ‘Sandinista youth gangs’.
These such ‘gangs’ are now being recognized as state-sponsored paramilitaries by Nicaraguan analysts, as their violent and focused (it is said, directed) activities have become more widely scrutinized while they continue to inflict terror upon expanded regions across Nicaragua at this time.
For now, it is important that as the international human rights bodies are looking to Nicaragua – finally – and seeing the true nature of the Ortega-Murillo dictatorship… that they be reminded of the still marginalized struggle of the Indigenous Peoples and other ethnic groups residing in Moskitia, in the Northern Caribbean coastal area.
It was here that the journalist, Angel Eduardo Gahona, was shot in the head while live-streaming the country-wide protests in Bluefields, Moskitia. The incident made international news, but with no recognition of how this shocking act of violence, amidst the recent gross abuses of government force, occurred in the traditionally Indigenous-led, pluri-ethnic, autonomous region which has a name of its own: La Moskitia2.
On a final and sobering note, two men have been arrested and transported to the capital city of Managua – charged with the assassination of Gahona. They are two Creole men, native to Moskitia, named Brandon Lovo and Glen Slate.
According to the Knight Center for Journalism in the Americas, the victim’s own family is protesting this accusation and related charges. Members of the family have claimed the only people within range to shoot Gahona that night were Nicaraguan militarized state police – who had recently trumped up their presence in the region following the unrest after the fraudulent election, even before the countrywide protests commenced.
Juan Gahona told the Knight Center:
“PERSONALLY, I RULE OUT ANY POSSIBILITY I CAN LINK THESE GUYS TO ANGEL’S MURDER. WHY DO THEY HAVE TO TAKE THEM TO MANAGUA? THE CERTAIN THING IS THAT THEY TRANSFER THEM, TORTURE THEM […] AND MAKE THEM SAY THINGS THAT AREN’T, OUT OF FEAR, BECAUSE OF THREATS”.
Amnesty International released a new report on another massive outbreak of deadly violence from government forces and paramilitaries (as Nicaraguan analysts have come to call some pro-government mobs) on student protesters, Monday, May 29, 2018. Find their latest assessment of the situation, here.
1 Iran at one point expressed interest in garnering a stake in the Nicaraguan government’s canal plans as they were being facilitated by a Chinese billionaire, which was – tellingly – to contain no treaty of neutrality or ‘maritime peace clause’ as is central to activity which may take place within the Panama Canal.
2 Traditional linguists insist it is more proper to spell it as ‘La Muskitia’, on grounds that there was no ‘o’ sound in the most ancient version of the Native tongue, but the above spelling has been largely embraced by its inhabitants.
Leader of the Shipibo-konibo community, Olivia Arévalo Lomas, was 81 years old when she was shot in the chest and murdered. The principal suspect, Canadian Paul Woodroffe, died a few hours later.
The leader, practitioner of traditional medicine and defender of the Peruvian Amazon, Olivia Arévalo Lomas, of Shipibo-konibo ethnicity, was 81 years old when she was murdered last Thursday by two 380 calibre shots to the chest.
The main suspect, Canadian Paul Woodroffe died shortly after: a group of community members dragged him through the streets and beat him to death.
Olivia was a known shaman of Victoria Gracia, an intercultural settlement in the district of Yarinacocha. “Her death is an aggression against the entire Shipibo community. She was the living memory of her people” explained Juan Carlos Ruíz Molleda, coordinator of the department of indigenous communities and constitutional litigation of the NGO Institute of Legal Defence.
THE DAY THAT THEY MURDERED OLIVIA, ANOTHER WOMAN FROM THE SHIPIBO COMMUNITY, MAGDALENA FLORES AGUSTÍN, RECEIVED AN ANONYMOUS ENVELOPE AT HER HOME. INSIDE THERE WERE TWO BULLETS AND A LETTER DIRECTED TO HER AND HER HUSBAND.
It was not only members of her own Shipibo community, a village of more than 35,000 people that inhabit the amazon rainforest of Peru that turned to the guardian. She also attended to dozens of tourists who sailed for more than 15 hours down the river Ucayali to cure themselves of illnesses and to treat addictions.
“She was a grandmother who worked with medicinal plants”, Wilder Muñoz Díaz told Cosecha Roja, a traditional Shipibo doctor from a nearby community that shared healing ceremonies with Olivia. “It was very painful for us finding about her death”, he added.
Despite the main leads regarding the crime having discarded the possibility it might have been a political crime, indigenous communities have remained on alert.
The murder of the Amazonian guardian occurred in a context of territorial conflict between the Shipibo community and companies that desire to take over their land to cultivate palm oil.
The exploitation of the Peruvian amazon “affects the subsistence” of every community within the region explains Ruíz Molleda. They contaminate rivers where people wash themselves and fish, and they destroy the land in which the animals they hunt live.
In the past few years, around 6000 hectares of rainforest were deforested by companies who were operating illegally.
“The communities don’t want to sell their lands and that’s when hitmen start appearing”, according to Ruíz Molleda. In 2013 Mauro Pío Peña, historic leader of the Ashaninka community, was murdered by two hitmen.
The following year, Edwin Chota Valera, Leoncio Quintisima Meléndez, Francisco Pinedo Ramírez and Jorge Ríos Pérez, leaders from the Ashaninka community, were also murdered.
The suspicions point to wood extraction entrepreneurs that illegally exploit the amazon rainforest and drug traffickers who had threatened them. In 2015, other leaders and members of the Shipibo community of Santa Clara de Uchunya were threatened.
The day that they murdered Olivia, another woman from the Shipibo community, Magdalena Flores Agustín, received an anonymous envelope at her home. Inside there were two bullets and a letter directed to her and her husband: “you have 48 hours to leave here. One bullet for each of you”.
The investigators of the crime are following two leads: according to the first version, on the 19th of April the Canadian Woodroffe arrived at Olivia’s house by motorbike. When she left to go to the shops he shot her twice in the chest.
Two days later the police found the body of the Canadian buried on their terrain. They arrived there after discovering a video on social media in which several men can be seen lynching Woodroffe.
The investigators suspect that the neighbours of the leader caught him when he tried to escape and they dragged him with a rope around his neck whilst they beat him. Yesterday, the Supreme Court of Justice of Ucayali ordered the capture of the two men who appear in the video.
“What happened with the supposed suspect of the murder of Olivia Arévalo is not indigenous justice and it has nothing to do with it” explained Ruíz Molleda.
The Peruvian constitution establishes that the authorities within indigenous and rural communities may carry out justice in their own territory according to their customs. “But always with respect for human rights”, explained the lawyer of the NGO Legal Defence.
The Shipibo Konibo Xetebo Council (Coshicox), the highest authority within the Shipibo – Konibo – Xetebo community, condemned the crime and declared that justice is compatible with indigenous culture.
The Federation of Native Communities of Ucayali and Alfluentes (Feconau) also asked the state to provide guarantees to other indigenous leaders that receive death threats and harassment.
This article was originally published at OpenDemocracy and re-published at IC under a Creative Commons License.
An investigation by the Oakland Institute, a policy think tank, has turned up allegations that the government of Tanzania is sidelining the country’s Maasai population in favor of tourism.
The government and some foreign investors worry that the Maasai, semi-nomadic herders who have lived in the Rift Valley for centuries, are degrading parts of the Serengeti ecosystem.
The authors of the Oakland Institute’s report argue that approaches aimed at conservation should focus on the participation and engagement of Maasai communities rather than their removal from lands to be set aside for high-end tourism.
The government of Tanzania is casting aside Maasai communities to make way for lucrative high-end safari tourism and hunting, says the Oakland Institute, a policy think tank, in a report published May 10.
The four-year investigation revealed that groups of the Maasai in the Loliondo division of northern Tanzania have been kept off lands vital to their survival so that wealthy safari-goers and foreign royalty can have unfettered access to East Africa’s iconic wildlife.
The policy has led to widespread hunger and fear among the population, said Anuradha Mittal, director of the California-based Oakland Institute.
A map showing the location of Loliondo Game Controlled Area in northern Tanzania. Image courtesy of the Oakland Institute.
After thousands of Maasai have been threatened or displaced, “Their sentiment is that the next person to be evicted and displaced will be me,” Mittal said in an interview with Mongabay. “This is a fear that the villagers live with.”
The report cites firsthand accounts, communications with and within a safari company, and government and legal documents. It argues that authorities, eager to keep the deep-pocketed tour companies that operate in Tanzania happy, are driving the Maasai into poverty and dependence on aid to maintain the country’s tourism sector. The reason they often give is the protection of the environment.
But this issue isn’t confined to Loliondo or Tanzania, Mittal said.
“This is not just about a specific company. This is not just about a specific government,” she said. “This is happening across the world in the name of conservation, in the name of economic opportunity for governments.”
An elephant in Ngorongoro Crater in Tanzania. Image by John C. Cannon/Mongabay.
Conservation and the Maasai
It’s difficult to pin down an exact figure, but perhaps a million or more Maasai live in East Africa’s Great Rift Valley, stretching across northern Tanzania and southern Kenya. For centuries, large numbers have grazed their livestock in the area around the Serengeti plain. The name Serengeti translates to “the place where the land runs forever” in Maa, the group’s language.
In the 1950s, the colonial government in charge of what is today Tanzania asked the Maasai to leave Serengeti National Park, which was created in 1951, so the area could be devoted entirely to conservation. The Maasai living in the region agreed and moved into the vicinity of the nearby Ngorongoro Crater. But when concerns arose that too many people living there would impact the wildlife, they were again asked to move, with many ending up in Loliondo division.
This pattern, the Oakland Institute contends, has continued, justified as efforts to keep ecosystems intact, but also as a way to maintain the flow of tourism dollars, mostly from high-end safaris, into the country. Restrictions by the government on where the Maasai could and could not go, as well as their ability to cultivate small farm plots and gardens, had by the 1990s led to widespread malnutrition, one study found. The authors, who published their research in the journal Human Organization, concluded that the government’s success in protecting the region’s wildlife was coming at the cost of the health of the semi-nomadic Maasai.
In 1992, Tanzania’s prime minister, John William Malecela, lifted the ban on gardens in the Ngorongoro Conservation Area to ease the pressure on the Maasai, and laws passed in 1999 were aimed at codifying customary claims to land in Tanzania. But that wasn’t the end of the setbacks to the Maasai’s way of life, according to the Oakland Institute’s investigation.
A herd of cows in the Ngorongoro Conservation Area. Image courtesy of the Oakland Institute.
Mittal and her colleagues point to an emblematic example of the challenges that Maasai communities face in Loliondo, centering on a piece of land originally called Sukenya Farm near the border with Kenya. In 2006, Rick Thomson and Judi Wineland, the owners of Thomson Safaris, a safari outfitter based in Watertown, Mass., that has operated in Tanzania since the 1980s, bought a 96-year lease on 12,617 acres (5,106 hectares) of land for $1.2 million. Thomson and Wineland intended to turn the land into a nature reserve, according to the company’s blog.
“Purchasing the land in Loliondo was a way to protect a wildlife corridor from Kenya to the Serengeti, to provide a refuge for the endangered wildlife, to provide a place for tourists to see wildlife in the wilderness, to walk amongst the wildlife in an authentic setting, to meet the [Maasai] who have been our friends for years and to provide benefits to the community around us,” Thomson told Mongabay in an email.
But it would also mire them in an ongoing dispute over the land that started in the early 1980s. In 1984, Tanzania Breweries Limited purchased 10,000 acres (4,047 hectares) of this land from the district council. The sale drew the ire of some of the local Maasai, who said they grazed their animals on the land and should have been consulted.
In the ensuing years, however, Tanzanian Breweries Limited didn’t use much of the land, ostensibly abandoning it in 1990. Meanwhile, the Maasai continued to move their herds through in search of grass and water, and they would set up traditional compounds called bomas in the area.
An entrance to a new boma built by the Maasai. Image courtesy of the Oakland Institute.
When Wineland and Thomson acquired Sukenya Farm through their company, Tanzania Conservation Limited (TCL), some of the adjacent Maasai communities objected. For one, the size of the land had grown to include an additional 2,617 acres that the Maasai say the brewing company illegally took several years before the sale. Maasai communities also said that once again, their traditional lands had been sold without their consent, and their lawyers argued that the Maasai communities’ use of Sukenya Farm in the preceding decades amounted to a legal claim on the land.
This all came as a surprise to Thomson and Wineland.
“Unbeknownst to us,” Thomson said, “we would be used as a pawn, a political football, in a broader game on the board of Loliondo that is a struggle between NGO local interests and national government interests for political, economic and territorial control of Loliondo.”
The land has been the subject of several court cases. In 2015, a Tanzanian court upheld TCL’s claim to the land for 10,000 acres, but said that the extra 2,617 acres had been illegally acquired.
If it should not have been part of the sale, Wineland contends that the addition happened before she and Thomson purchased it. “The title deed reads 12,617 acres,” she wrote in an email to the Oakland Institute on Nov. 21, 2017. “Any changes made to the size of the land did not happen under the ownership of the land by TCL.”
In the 12 years since TCL acquired the land, according to the report, Maasai communities point to several instances in which herders have been driven off the land, now called Enashiva Nature Refuge. The Oakland Institute surveyed the testimony by both sides of the recent court case over the land involving several communities and TCL, which alleges that at times TCL staff would call in the local police to force the Maasai off the land. That led to arrests, beatings, shootings and the destruction of bomas, the report says.
A leopard in Serengeti National Park. Image by John C. Cannon/Mongabay.
“All these will remain allegations as the villages could not provide evidence in court to prove any of the allegations,” Wineland wrote in her emailed response to the Oakland Institute.
Thomson also told Mongabay that Mittal’s team “failed in its due diligence” because it didn’t speak with representatives of Thomson Safaris while in Tanzania. Nor did the researchers include the perspectives of village leaders who are supportive of the company’s work.
Mittal said she aimed to find unvarnished accounts of what was happening in Loliondo, and she said that in village after village, she saw people who weren’t happy with TCL and Thomson Safaris’ presence in the area.
Thomson, who said that Thomson Safaris “vehemently” denies any allegations of abuse, insists that the company’s relationship with local communities is quite different than how it’s portrayed in the report.
“There are no conflicts with our neighbors, in fact we have letters requesting more dispensaries, water bore holes and school buildings,” he said, referring to the clinics, wells and schools that the company has helped fund in communities near Enashiva. Wineland also co-founded Focus on Tanzanian Communities, a nonprofit charity involved in social and economic development.
In his testimony during the court case, Thomson said, “The police are only called when the situation is escalating and people are feeling like they’re being threatened or something of that nature.”
However, Mittal points to internal communication within TCL that surfaced during the discovery phase of the litigation, indicating that TCL staff would call the commissioner of Ngorongoro district (which includes Loliondo) in response to herders grazing livestock, cutting wood or farming. The district commissioner would then call the police, according to court documents.
On July 30, 2012, a TCL staff member wrote in an email, “Nice to know that it is the [district commissioner] and police that are dealing with this, that we are out of that picture in the sense that we did not have face to face conflict and the usual thing of being accused of beating people …”
People from the village of Naiyobi line up for water. Image courtesy of the Oakland Institute.
A hunting concession
In another part of Loliondo, a land dispute has long simmered between Maasai communities and the Otterlo (sometimes spelled Ortello) Business Corporation. In 1992, the Tanzanian government gave Otterlo permission to hunt on 4,000 square kilometers (1,544 square miles) in the Loliondo Game Controlled Area, which the Oakland Institute estimates is home to 50,000 Maasai.
The Oakland Institute reports that the license has effectively turned the Loliondo Game Controlled Area into a private hunting reserve for the family, complete with an airstrip and Emirati cellphone networks.
Otterlo has also played a part in keeping the Maasai from using the land, according to the report, as in a 2009 eviction of 200 bomas by Otterlo security and a government “paramilitary” unit. Accounts hold that the action affected 20,000 people and rendered 3,000 homeless. Government officials said the Maasai were evicted because their cultivation of the land was degrading it.
Otterlo did not respond to several requests for comment through social media, and the telephone number listed for the office in Tanzania is no longer in service. The Oakland Institute’s attempts to reach out to Otterlo by telephone and postal mail also went unanswered.
A boma in Ngorongoro District. Image courtesy of the Oakland Institute.
John Cannon is a Mongabay staff writer based in the Middle East. Find him on Twitter:@johnccannon
Citation
McCabe, J. T., Perkin, S., & Schofield, C. (1992). Can conservation and development be coupled among pastoral people? An examination of the Maasai of the Ngorongoro Conservation Area, Tanzania. Human Organization, 353-366.
Native Americans have long existed in a legal and cultural limbo, surviving the devastating impacts of a trail of broken treaties by the U.S. government with staunch determination to maintain their unique cultures and legal federally recognized tribal sovereignty.
In further defiance of the nearly 600 treaties that the U.S. government signed with tribal nations, the Trump administration now appears to be on the move to bring an end to that centuries-old struggle, by committing a “paper genocide.”
The phrase ‘paper genocide’ is used when a culture is wiped from mass consciousness and visible autonomy through tactics such as removing their ethnic designations from a national census – or in this case, having their sovereignty dismantled by the notion that Native America is a ‘race’ and not a diverse sum of distinct cultures and subcultures of sovereign Nations, tribes, and Peoples.
Trump slipped this into negotiations surrounding Indian health care—a move that may very well breach the Supremacy Clause of the United States Constitution which establishes that all treaties made under its authority “constitute the supreme law of the land.”
Politico broke the story on April 22, reporting, that “the Trump administration contends [that] tribes are a race rather than separate governments.
“The tribes insist that any claim of ‘racial preference’ is moot because they’re constitutionally protected as separate governments, dating back to treaties hammered out by President George Washington and reaffirmed in recent decades under Republican and Democratic presidents alike, including the Clinton, George W. Bush and Obama administrations.”
Trump, however, seems to have little regard for his predecessors.
In February of this year, a legal memo was submitted by Hobbs, Straus, Dean & Walker LLP to the Centers for Medicare and Medicaid Services in the hopes of preemptively avoiding a long, drawn-out battle with an opaque and slippery administration that has already made grotesque moves towards appropriating Native America’s remaining wealth of natural resources and sacred spaces.
The White House’s most recent budget cuts have also taken aim at crucial but extremely vulnerable institutions serving Native America – such as the Community Health Representative program under the Indian Health Service.
The newly proposed requirement that Indian Nations be subject to Trump’s naïve ‘catch all’ solution of forcing all recipients of federal healthcare funds into jobs is obtuse and out of touch with the realities of Native reservations in the U.S.
It could also have potentially disastrous consequences given the lack of employment opportunities on reserve. What’s more, this clumsy and obtuse assimilation policy runs the risk of destroying the very fabric of Native America – the remaining webs of family and culture – their very identity and existence – all towards the vulgar end of opening more land for commercial extractivism and every other industry.
Senator Tom Udall – a Democrat representative of New Mexico – is currently leading a pushback against these efforts in Congress; and, a group of Senators (including a Republican — Lisa Murkowski – from Alaska) signed a recent letter to the United States Secretary of Health and Human Services, Alex Azar. Their collectively endorsed statement issues an accusation that the Trump administration has failed,
“…to recognize the unique legal status of Indian tribes and their members under federal law, the U.S. Constitution, treaties, and the federal trust relationship.”
Although many comparisons have been made between the Nixon and Trump administrations’ scandalous tenures…even Nixon left a solid, positive legacy on Native American policies at the federal level.
Nixon advocated for a reversal of historical policy and efforts of “termination” and endorsed the concept of “self-determination” regarding federal relations with Native Americans. It is rumored Nixon’s legacy to Native Americans – which stands in juxtaposition to his historical image – stemmed from a promise he made to his mother that when he became president he’d “be good to the Indians.”
According to the Nixon Foundation website, other instances Nixon fulfilled this legendary promise to his mother were by:
1) Returning the sacred Blue Lake to the people of Taos Pueblo in 1970
2) Enacting the Menominee Restoration Act, restoring the recognition of the previously terminated tribe in 1973
3) Signing the Indian Healthcare Act
4) Laying “the groundwork for the signing of the Indian Self-Determination Act
5) Increasing the budget of the Bureau of Indian Affairs (BIA) by 214%
6) Establishing the first special office on Indian Water Rights
7) Passing the Indian Financing Act of 1974, and:
8) Pledging that all available BIA funds be arranged to fit priorities set by tribal governments themselves.
Trump is currently forging ahead in a race to the bottom for the designation of “worst president ever” in the history of the United States; and, via his crude efforts at going after Native Americans’ very cultural and legal existence at this juncture, he may have stamped the final seal on his fate in garnering this “honor.”
Many indigenous people have said to me that the first and most important thing we have to do is decolonize our hearts and minds. Part of what that means is to question every assumption that you ever had about the way life is. Many indigenous people have told me the most important difference between indigenous and western ways of being is that even the most open-minded westerners perceive listening to the natural world as a metaphor rather than a literal action. Indigenous people around the world generally perceive the world as consisting of other beings to enter into relationship with and to whom we have responsibility, as opposed to resources for us to exploit.
“When I look at trees I see dollar bills.”
If you look at trees and see dollar bills, you‘re going to treat them one way. If you look at trees and see trees, you‘ll treat them another way. And if you look at this particular tree and see this particular tree, you‘ll treat them differently still. The same is true of course for women, which is one reason I am so completely opposed to pornography; when I look at women and I see orifices, I‘ll treat them one way; if I look at women and I see women I‘ll treat them another way, and if I look at this particular woman and I see this particular woman I‘ll treat her differently still.
How you perceive the world affects how you behave in the world. So, a lot of the decolonizing is to change unquestioned assumptions that control how you perceive and act in the world.
A young writer approached Anton Tschechow and said he wanted to write a story and he didn’t know what to write. So Tschechow said: “I want you to write a story about a man, who squeezes every drop of slave’s blood out of his body.”
We have been trained since infancy to be slaves to the system. To be addicted to the system. The word “addict” comes from the same root as the word “edict,” and it means “to enslave.” In ancient Rome, a judge would issue an edict, that would addict someone to someone else, that would enslave them.
We are enslaved to the system, and we need to squeeze every drop of slave’s blood out of ourselves. Another way to look at this is to recognize that, as Robert J. Lifton has written about so well, before you can commit any mass atrocity you have to convince yourself that what you‘re doing is not in fact an atrocity, but instead a good thing.
So the Nazis were not committing genocide and mass murder, they were instead purifying the Aryan race. The North American settlers were not committing genocide and mass murder and land theft, they were manifesting their destiny. Today, nobody is killing the planet, they are instead developing natural resources.
I shared a stage with Ward Churchill one time and we were chatting backstage, and I said ”I can‘t believe how stupid the Nazis were to take such careful records of their atrocities, meticulous records of how much gold they pulled from teeth … why would they take such strict records of these terrible actions?” He just looked and me and said, “Derrick, what do you think the GNP is?“ GNP is a very highly detailed description of the conversion of the living to the dead, of the dismemberment of the living planet.
So part of decolonizing is to recognize that things we think are good, like civilization, like industrialism, like developing natural resources, may in fact be quite terrible and atrocious. This is absolutely crucial work. One of the things that happens through this process that is crucial to decolonizing is transfering your loyalty away from the dominant system and toward the landbase. This is pretty much what all of my work is about. Once you transfer your loyalty to the landbase, everything else is just technical, you know, what to do then. But until you do that your loyalty will still be, by definition, with the dominant culture.
When I do resistance radio interviews, I‘m always very clear before the interview that you can be as biocentric and ecocentric as you want. If we‘re talking about the Mississippi River, or talking about the Colorado River, or the Columbia River, I don‘t actually care about agriculture. My loyalty is completely with the river. If the water stays in the Colorado River, I don‘t care if that means that cotton growers will be driven out of business, or that golf courses in Arizona will go dry. Because my loyalty is not with industrial capitalism; my loyalty is with the living planet.
How do we do it? We start to question every assumption. There is a sense in which it‘s very easy and a sense in which it‘s really hard.
The sense in which it‘s very easy is that, like many environmental activists, we begin by wanting to protect a specific piece of ground. But we end up questioning the foundations of western civilization. That‘s because we start to ask questions, and once the questions start they‘ll never stop. So we can ask: why is this land being destroyed? And the answer is usually: because someone is going to make money off of it. Or economic production; it‘s good for the economy. Then you ask: why is most land harmed? Well, it‘s good for the economy.
So then you ask: have all cultures had economies based on destroying their land base? No. And then you ask: what does it mean that you have an economy based on destroying the land base? And then you ask: what is the endpoint of having an economy based on destroying the land base? And of course, the answer is obvious: you destroy the land base, and you destroy the capacity of the earth to support life. As we see.
In that sense decolonizing is really easy. All you have to do is to ask one question. It‘s the same with rape culture. You ask: why was this woman raped? Then you ask: why is any woman raped? Why are so many women raped? Has every culture been a rape culture? And once those questions start, you head back to the roots of the problem. In the case of rape, the patriarchal violation imperative, in the case of civilization, well, civilization’s economic arrangements, and also the patriarchal violation imperative.
In another sense it‘s very hard. You have to give up on everything that brought meaning before. You die, that‘s the point. That‘s a very scary process, and it can be a very painful process, it‘s a process that many of us went through in our twenties. There is that great line by Joseph Campbell: if the signs and symbols of the dominant culture work for you, then there will be a sense of meaning in your life and a sense of accord with the universe. If the signs and the symbols of Catholicism work for you, then you have a 2000 year old path of meaning laid out for you.
If the American Dream works for you, and making money brings you meaning, then you have a couple of hundred years system of meaning set out for you. I would say that meaning is really perverse, but we‘ll leave that. Campbell then says: if those signs and symbols don‘t work for you, then basically you‘ll find your life meaningless, and you‘re set adrift. Then you have to go on what he called a hero journey, and I‘m sorry for the sexism of the language. That‘s the journey, that we all have to find to go through, to find meaning in our own lives.
Life consists of a series of deaths and rebirths. It‘s pretty extraordinary that the central message of the Jesus story is completely missed. It‘s not that Jesus was a real human being who died and then was resurrected; instead it‘s that for a new part of us to be born, an old part of us has to die. This is true in any case. When we are in our late teens and early twenties, we have to die as children to be born as adults. That part is left behind, and a new part emerges. That can be incredibly painful and scary, which is why cultures around the world have had social means by which the young people would be shepherded through that process.
We don‘t have that. We certainly don‘t have any social approval for it. Instead, people are pulled back into the culture at every moment. This culture tries to bring us back through television, through books, through economically forcing you to stay in the system, making you economically dependent upon the system by telling you that you are a consumer, and not a citizen or a human animal who needs habitat. It‘s constantly reinforced. But if you can find another community, a community of people who value living trees over dollars, who value the real world, whose loyalty is with the real world, that can really help this passage.
The really difficult part of decolonizing is that it involves a great definite death and rebirth. A death of faith that the system will work out, a full internalization of the understanding that the dominant culture hates life, and that the dominant culture will kill everything on the planet unless it‘s stopped. That‘s what decolonization feels like; it‘s the death of one‘s loyalty to the system that raised you.
If space aliens had come down from out of space, and were vacuuming the oceans, changing the climate, putting dioxin in every mother‘s breast milk, obliterating the planet and giving us computers, and tomatoes in January, and whatever goodies we want; if space aliens were doing this, most of us would not have a hard time decolonizing because we would see it. But after five, and ten and fifteen generations, people won‘t see it any more.
One of the reasons we‘ve become so stupid about this is because from childhood we pledged allegiance to this culture. We were taught that this culture is more important than a living planet.
Once again, we need to think about this as though it were space aliens who were destroying the planet. Because it doesn’t really matter who is destroying the planet; they are destroying the planet and they need to be stopped.
So for me, the process of decolonizing has, as its very essence, making one‘s loyalty to the real world.
A bullet grazed right over the head of the Indigenous Miskito elder pictured above during the attack from Colonos in 2015. The attackers promised to return and inflict more deadly violence if they did not vacate their lands and home. (Photo: Courtney Parker 2016)
A young Miskito girl in a frontier community stands in front of a group of community defenders who have been forced to take up primitive, make-shift weapons as they attempt to defend their families, land, culture, and the carbon-mitigating rainforest. (Photo: Courtney Parker, 2016)
