MANCHIONEAL, Jamaica — Nestled deep in the northeast coast of Jamaica, hidden in the thick fertile forests of Portland parish, sits the multigenerational fishing community of Manchioneal. Families have been continually fishing these tropical waters since at least the 1950s, preserving and passing down artisanal fishing traditions. The community’s work and lifestyle, which includes earning their catch many miles offshore, has persisted even in the face of foreign competition bolstered by subsidies.

Trips taken by Manchioneal fishers can last anywhere between two and four days, depending on the weather and the fisher’s discretion. Fishing is one of this community’s main sources of income, responsible for at least 35% of employment in the community, according to available information.

Though their fishing traditions remain intact, the risks and costs are high. Today, the very survival of Manchioneal’s fishing community has been put in peril by the uneven playing field influenced by global subsidies to fisheries.

Globally, experts estimate that governments allocate about $35.4 billion annually in fishing subsidies. These funds are meant to support fisheries industries, which some governments acknowledge as drivers of both economic growth and food security.

But approximately $22.2 billion of those subsidies are geared toward capacity-enhancing, according to one 2019 analysis. For a large-scale fishing fleet, that includes things like marketing, tax exemptions, fishing access agreements, boat construction, fishing port development, and more. Since these fleets already have the means and equipment, the additional support exponentially increases their ability to fish for longer periods of time and go farther out into international waters. Rural fisher community development programs also benefit from subsidies, but artisanal fishers like those in Manchioneal say the reality is that they remain threatened by the sheer level of competition.

“I’ve seen them [Jamaica’s National Fisheries Authority] bring a few lines and some hooks once I think,” said 20-year veteran fisherman Cato Smith in an interview. “But I didn’t receive any and whatever they gave wasn’t much compared to how often we spend for upkeep.”

For every $1 in fishing subsidies spent in Small Island Developing States (SIDS) like Jamaica, industrialized nations spend $7, according to research by the Sea Around Us project at the University of British Columbia’s fisheries center.

Independent, nonaligned Jamaican fishers, in particular, don’t benefit from any fishing subsidies. This adds another layer of competition with heavily subsidized foreign fleets, both in international waters adjacent to Jamaica and in Jamaica’s own waters.

In general, foreign fleets are also able to operate far longer at sea than artisanal fishers, drastically increasing overfishing within those waters. That leaves unsubsidized fishers like Smith unable to venture out far enough to supply the island’s domestic demand for fish.

“The demand is always there, so to get enough fish we have to go far out,” Smith said.

Overfishing is a global issue that has the potential to destabilize food systems worldwide, posing a real threat to food security and trade relations. There has been some movement to create more protections, though it’s still in the early stages.

On July 15 this year, WTO member states, including Jamaica, met for marathon discussions on a draft text asking members to strictly prohibit illegal, unreported and unregulated (IUU) fishing. The draft text not only calls for an end to subsidies for IUU fisheries, but also an end to all subsidies for overfished stocks.

“No Member shall grant or maintain subsidies for fishing or fishing related activities regarding an overfished stock,” it states.

The agreement was initially brought forward in 2001 in response to an increase in overfishing at the turn of the new millennium, according to the U.N.’s Food and Agriculture Organization. The task set by the WTO was clear: minimize or eliminate subsidies in overfished waters.

Talks are scheduled to conclude with a final agreed-upon document by the end of the year.

A persistent tradition

For many who live in coastal communities like Manchioneal, seafood is the main source of protein. Fisheries also provide employment for many young people in general in Jamaica, some of whom have fallen through the cracks of the education system because of lack of financial support.

According to the agriculture ministry’s draft fisheries policy, the fisheries industry contributes to direct and indirect employment of more than 40,000 people and contributes to the local economy of many fishing communities. It also makes an indirect contribution to the livelihoods of more than 200,000 people.

The community of Manchioneal gets its name from the fruit-bearing manchineel (Hippomane mancinella) trees that grow along the area’s coastline. The tree species is known for its wide-set branch network, love of water, and production of what many call beach apples, which are ironically toxic.

But it’s the shape of the harbor that makes the town truly special.

The harbor is perched between two arches of land on either side with a belt of mountains overlooking the small opening of about 600 meters (nearly 2,000 feet) that leads out to the Caribbean Sea.

An 18th-century cannon is still perched on a hill overlooking Manchioneal Bay to this day. The harbor and its cannons made for an impressive defensive fortress, which made the site highly valuable to the British during the 1600s when they first colonized Jamaica.

Sylvester Robinson, a fisherman and net maker in Manchioneal, says the area has long been a fishing community.

“I started originally in Port Antonio in the ’60s, and I didn’t really know much about it, but I had some friends who were fishers,” Robinson said in an interview. “At first, I was working at the bakery, and during the week I would take bread for my fisher friends. What I found out was: if I brought them bread in the week, I could get a fish from each of them on the weekend. I really liked that.”

In the past, that was how many people got involved in fishing: they knew a friend who knew a friend, who had a boat.

“One day I saw a man making nets, and to me it looked interesting, so I would visit him after work,” Robinson said. “I would watch him making nets, and ask him questions, until I started to go out to sea with him. At that time, we used paddle boats, with long oars. Eventually, I moved here to Manchioneal, by that time I had gone from paddle boat to motorboat so I could go out further and I would catch hundreds of pounds of fish.”

Many of the fishers in the community are born into the traditions of a fishing family. Those traditions include the use of hooks and lines, poles, nets, pots and even spears for those who know how to free dive.

Manchioneal’s Smith is a second-generation fisherman, who has been in the business long enough to witness the impact of globalization firsthand.

“Fishing has been my occupation since I was 20 years old, it was handed down from my father to me,” he said. “So, I grew up fishing.”

Even though fishers like Smith and others regularly work out of Manchioneal Port, several miles offshore, they are also often forced to venture out into deeper waters.

“Our fishing port is like 14 miles [22.5 kilometers] offshore, but we have banks that are like 40-plus miles [more than 64 km] offshore, in international waters,” Smith said. “But you have other boats who come and catch a lot of fish, because Jamaica has more fish than other Caribbean countries.”

The threat of increasingly unpredictable weather has also played a role in recent years, as climate change impacts intensify weather systems like hurricanes. Jamaica’s 2021 hurricane season saw four storms by mid-October.

That, in turn, has exacerbated international competition on the seas. According to fishers, some small-scale fishers in other parts of Jamaica, like Port Maria, St. Catherine or Oracabessa, simply tend to fish within their own harbors and ports, unless they’re driven farther out to sea due to depleted fishing stocks.

But, according to Smith, that’s not the case.

“No, it is not overfishing,” he said. “You have to go [specific] places to catch the fish, because the demand for it is great, worldwide. Fishing here has always been going out to the deep sea.”

Experts note, however, that some of the traditional catches by these local fishers, include kingfish, jack, sprat, mackerel and tuna, among others which are typically found further from shore.

A decade ago, in 2011, a report on coastal coral reefs in Jamaica from the World Resources Institute noted that Jamaica’s “nearshore waters are among the most overfished in the Caribbean.” The report also places Manchioneal near-shore reefs in the “very high” threatened category, which indicates a danger to biodiversity and overall fisheries in the area.

Even Smith concedes that despite longtime traditions, the impetus for his and others’ extended sea treks today is linked to the fact that current demand exceeds the volume of fish available in nearby waters.

On equal footing

For local fishers to even access subsidies, certain formalities must be observed. The Oracabessa Fishing Sanctuary, located in Jamaica’s St. Mary parish, is one the 10 gazetted fishing sanctuaries that receive subsidies from the local government in the form of financial aid to the sanctuary. This cooperative group of fishers, according to executive director Travis Graham, has banded together with nearby hotels, and its members currently work as coral gardeners and sanctuary patrols.

But artisanal fishers like Smith and Robinson say they haven’t benefited from any subsidy programs so far.

“It’s hard to get the fishermen as a group, and without that, they cannot access any funding from the government,” said George William, a fisher and agent with the National Fisheries Authority.

William is a seasoned fisherman of 50 years, and has worked with the National Fisheries Authority, an arm of the Ministry of Agriculture and Fisheries, for roughly 30 years.

“They were thinking about making a sanctuary here [in Manchioneal],” William said, hinting at the viability of the bay. “But the fishers won’t band together. If they did, there would be a lot to preserve because all along the coast here sea turtles come to nest. It’s a breeding ground for them.”

With a clerk as his teammate, William services the National Fisheries Authorities outpost in Manchioneal, where they sell gasoline as well as boat and fishing licenses.

“Whenever they have work to do, for instance, out in Pedro Cay, I help out [with] things having to do with the sanctuaries and to see that the fishers don’t overfish, so that the next generation can grow up and have fish,” William said.

In 2018, the Jamaican government passed new adjustments to the Fishing Industry Act, placing heftier fines on outlawed fishing practices like operating without a license, possessing or selling prohibited or illegally caught fish, and more. The government also outlawed fishing by deep diving with compression air tanks. This had been a growing trend for years, despite the high risk of compression sickness or “the bends,” which has crippled and even killed some fishermen.

According to Smith, some fishers suffer from the bends while deep diving, recover, and then go right back to using it. Many are still willing to take the risk even after it was outlawed, because they feel it gives them an edge over their foreign counterparts on the water. Jamaica’s revised fishing subsidies draft could provide the leverage these local fishers need.

Floyd Green, Jamaica’s minister of agriculture and fisheries, did not respond to multiple inquiries about developments regarding the government’s current or new fisheries subsidies agreement.

WTO’s mission: Why it matters

The issue of hefty subsidies for wealthier foreign fleets over local fishers is about more than just unfair competition. These subsidies could throw a serious wrench into Jamaica’s food security agenda, forcing Jamaicans to purchase their own fish from foreign sources.

It’s one of the negative outcomes in the equation that the WTO is seeking to remedy with its revision process. Fishers from industrialized states, who are already well-equipped, will be ineligible for subsidies after the WTO’s 12th ministerial conference in November 2021.

The WTO agreement they’re scheduled to present and table in Geneva from November to December could end up being one of the single most important decisions they make for Jamaica’s long-term fisheries sustainability.

Banner image: Jamaican fishers in their fishing boat. Image by Adam Cohn via Flickr (CC BY-NC-ND 2.0).

Indigenous Understanding of Salween River Key for Biodiversity

by DGR News Service | Nov 9, 2021 | Biodiversity & Habitat Destruction, Culture of Resistance, Human Supremacy, Indigenous Autonomy, Repression at Home, The Problem: Civilization

This story first appeared in The Third Pole.

By Saw John Bright.

This week, governments from around the world will convene online for the first part of the UN Biodiversity Summit COP15 (the second part will take place partially in-person in Kunming in spring), which will agree on the post-2020 Global Biodiversity Framework. Framed as a ‘stepping stone’ to the 2050 Vision of ‘Living in harmony with nature’ as part of the Convention on Biological Diversity (CBD), ratified by 196 countries, this framework is intended to deal with runaway biodiversity loss over the next decade.

Increased attention is being paid to how Indigenous peoples have for centuries realised this aspiration of harmony. Indigenous peoples manage or have rights to 22% of the world’s land, yet this land supports 80% of the world’s biodiversity, even as they struggle to regain ancestral lands that were taken from them in many places. What is less recognised is how Indigenous understanding and perception of reality upholds this harmony.

The CBD meeting three years ago promised greater inclusion of Indigenous peoples and traditional knowledge, and there is much discussion of these issues ahead of COP15. The CBD developed the Akwé: Kon Guidelines in 2004 and further deepened involvement with the launch of a Traditional Knowledge Information Portal. Despite this progress, when mainstreaming of biodiversity into the energy sector was discussed by CBD parties in 2017, the negative impacts of hydropower dams were discussed in biodiversity and ecosystem terms, paying mere lip service to Indigenous rights.

A narrowly technical understanding of hydropower – passed off as “scientific” – underestimates how culture supports economies, conservation and utility for Indigenous peoples living in river basins. When external experts interpret Indigenous knowledge without the context of Indigenous perception of reality (ontology), they fail to grasp its importance. What is needed is an incorporation of Indigenous understanding of reality when discussing biodiversity in Indigenous territories, in order to manage ecosystems better.

The Salween through Indigenous eyes

The Salween River is one of the few major rivers in Asia who still flows freely and uninterrupted by large-scale dams. Roughly 2,400 kilometres long, the Salween flows from the Tibetan Plateau through Yunnan into Myanmar, briefly touching Thailand. The river supports some of the most biodiverse areas in the world and is home to diverse Indigenous groups including the Akha, Blang, Derung, Hmong, Kachin, Karen, Karenni, Kokang, Lahu, Lisu, Mon, Nu, Palaung (T’arng), Pa’O, Shan, Tibetan, Yao, and Wa.

As custodians of the Salween River, community members maintain a spiritual relationship with the Salween, as our ancestors have done since they descended from the Tibetan Plateau many centuries ago. For us, the Salween is home to countless important spirits who are intermediaries between our human societies and the environment around us. She supports the sacred animal and plant species who populate our cosmos and carries the memories of our ancestors whose lives were intertwined with the river. Our relationship with the spirits is maintained and the memories of our ancestors kept alive by our continuous interaction with the Salween River. She is the backbone of our traditional knowledge and practices.

This is a wider understanding of the river than a mere provider of ‘ecosystem services’ that sustains our ‘livelihoods’. In our Indigenous understanding and perception of reality, developed over generations of living in the Salween basin, we don’t make a distinction between plants, animals, humans and more-than-humans such as spirits and ancestral spirits. This interconnectedness remains strong because the Salween is a free-flowing river.

These connections are reflected in Indigenous land, water and natural resource management across the Salween basin. As has been noted with reference to the Htee K’Sah guardian spirits of the water in S’gaw Karen ontology in the journal Pacific Conservation Biology,

“Karen environmental governance consists of social relations and ceremonial obligations with more-than-humans… It is through relations with the K‘Sah that Karen villagers relate to the water and land itself, and humans’ rights to use the land are contingent on maintaining these ritual obligations.”

Indigenous knowledge systems lead to better conservation

Our customary water governance traditions include stewardship practices, hunting and fishing restrictions, and ceremonial protocols that have fostered harmony with nature and safeguarded biodiversity. Our river is inhabited and protected by guardian spirits. In sanctuary areas, prayer ceremonies are performed to protect the fish and harm those who fish there. Our traditional watershed management systems designate ecologically sensitive areas such as ridges, watersheds and old growth forests, where the cutting back of forest is prohibited.

The benefits of traditional knowledge and practices for biodiversity thus come from the cultivation of a harmonious relationship between humans and more-than-humans, which is why sacred areas – an old tree or an entire mountain or river – must be protected. The ongoing relevance of such traditional knowledge and practices can be seen in the Salween Peace Park, an Indigenous initiative in Karen state that was awarded the 2020 UNDP Equator Prize. Around 75% of the forests, mountains and rivers that constitute the 1.4-million-acre area is managed according to traditional ‘kaw’ customary knowledge that combines spirituality, culture and conservation. This combination characterises Indigenous knowledge and is at the heart of Indigenous identity even when people have adopted ‘formal’ religions.

Indigenous knowledge and practices that are beneficial for biodiversity cannot be separated from Indigenous understanding and perception of reality. The inseparability of Indigenous ontology, Indigenous knowledge and Indigenous practices is hard to recognise for people living outside these ontologies. It is not possible to capture or preserve our Indigenous knowledge in a museum or a book. What meditation and prayer in a house of worship is for other religions, for us is the interaction with the Salween River. Our knowledge regenerates from our interaction with our environment, especially at the countless natural sacred sites and auspicious confluence points where the Salween meets its tributaries. We see her as a living entity.

Uninterrupted interconnectedness is key for the Salween

There are plans for seven Chinese-built dams along the Salween River, which has been a source of friction between Myanmar and China, as well as the current and previous governments and Indigenous groups. If the Salween River is dammed, it will strike at the heart of our cultures and beliefs. The severance of the river itself and the cascade of consequences will be the death knell for our traditional knowledge and practices for three reasons.

Firstly, the Salween responds to seasonal snowmelt and monsoon rains. Altering these variations in her flow affects the river’s ecology, severing people’s interdependency with the river by causing a decline in local river-linked livelihoods such as fisheries and agriculture. If these are disrupted, young people will have no choice but to take up professions disconnected from the river or move away. Less interaction and cohabitation with the river over time weakens Indigenous knowledge systems.

In the Karen context, Lu Htee Hta is one of the most important ceremonies performed as part of our relationship with the water, a ‘founders’ ritual’ which maintains a social contract with the more-than-human owners of the water and land. If the next generation is not able to conduct these rituals, the social contract will be broken. Without the continuous interactions between animals, humans and non-humans in the Salween basin, Indigenous knowledge will cease, and with it practices that have sustained the rich biodiversity we see today.

Secondly, dam-induced changes to the river’s rhythms, levels and nutrition will reduce the numbers and ranges of many sacred aquatic species that are strictly protected in the traditional management systems of the Salween, including the fish Nya Moo, Nya Ter Taw, and Nya Pla (Neolissochilus sp.). For instance, a reddish species of Nya P’tay is regarded as the king of all fish and killing them, we believe, will result in the extinction of fish species and water scarcity and drought. The Salween is home to a diversity of turtles greater than any other river in the world, and we regard a number of them as sacred.

Mainstream dams will also affect river-based sites considered sacred, such as the Thawthi Kho watershed area, threatening the effective protected status of waterbodies rich in biodiversity such as spring-fed pools, mud beds, waterfalls, rapids and islands. If these sacred natural sites run dry or flood in unusual ways, people will believe that the spirits may become angry and cause accidents and illness in nearby communities, or leave the river altogether, stripping these sites of protection.

Third, if our Salween is fragmented by dams, this will disrupt the flow, interconnection and relationship between all beings that depended on it. This upsets the balance in the river, which in turn upsets the balance between the river, humans and more-than-humans. It is the wholeness of the river – connecting beginning to end; past to present; humans to more-than-humans – that makes her the backbone of our belief systems. This gives her a sacred meaning as an indivisible living entity that supports our Indigenous cosmos.

Recognition and action for Indigenous ontologies

We draw hope from recent developments that have seen the central importance of free-flowing rivers in Indigenous ontologies being increasingly recognised, including by parties to the CBD. In 2017, New Zealand acknowledged the sacred status of the Whanganui River in Maori ontology by giving the river legal personhood. Through this act, New Zealand recognised the Whanganui as “an indivisible and living whole, comprising the Whanganui River from the mountains to the sea, incorporating its tributaries and all its physical and metaphysical elements”. New Zealand acknowledged “the enduring concept of Te Awa Tupua – the inseparability of the people and the River” thereby echoing the ancient Maori proverb: “The Great River flows from the mountains to the sea. I am the River and the River is me.”

According to the New Zealand attorney general in charge of the process, their most difficult challenge was getting the country’s European-descendant majority “to see the world through Maori eyes”. While rivers have since been recognised as living entities in CBD member countries such as Ecuador, Bangladesh and Canada, many other CBD members are still severing the flow of rivers sacred to Indigenous Peoples. In our own country, Myanmar, the military junta recently announced a fresh push to dam the Salween River.

Participants at the COP15 of the Convention on Biological Diversity should move beyond previous calls for ‘participation by’ and ‘consultation with’ Indigenous Peoples to recognise ontological diversity in order to safeguard biodiversity in Indigenous territories. To play an effective role in addressing the biodiversity crisis, we have to be able to sustain our own ‘Ecological Civilisation’.

Parties to the CBD should consider legislation that recognises legal personhood and rights of rivers considered sacred to Indigenous Peoples and incorporate Rights of Nature into the post-2020 Global Biodiversity Framework. Parties should also translate the Akwé: Kon Guidelines into their national laws so that these guidelines become more relevant. Through enabling more research into Indigenous ontologies and their spiritual relationship with rivers, the CBD Secretariat should help to foster a better understanding of who a river is in the ontology of Indigenous Peoples.

Above all, parties to the CBD should, in their effort to mainstream biodiversity in the energy sector, commit to excluding large-scale hydropower as an energy option for rivers such as the Salween which are sacred and culturally significant to Indigenous Peoples.

Banner image: Christophe95 – Own work (CC BY-SA 4.0)

This Amazon dam is supposed to provide clean energy, but it’s destroying livelihoods and unique species

by DGR News Service | Nov 7, 2021 | Biodiversity & Habitat Destruction, Colonialism & Conquest, Culture of Resistance, Indigenous Autonomy, Mining & Drilling, The Problem: Civilization

This story first appeared in The Conversation.

By Brian Garvey and Sonia Magalhaes.

The Volta Grande region of the Amazon is a lush, fertile zone supplied by the Xingu River, whose biodiverse lagoons and islands have earned its designation as a priority conservation area by Brazil’s Ministry of the Environment.

But a recent decision by the Federal Regional Court in the state of Pará, Brazil, allows the continuing diversion of water from the Xingu River to the Belo Monte hydroelectric dam complex – rather than to local indigenous fishing communities. This is a disaster for the ecosystems and people of the Volta Grande.

The ruling, which reversed a temporary order for river diversion to be suspended, means that 80% of Xingu River flow will continue to be diverted away from the communities of Volta Grande. This impedes the main transport route for many indigenous people who live along the river and reduces fish diversity, compromising food security and livelihoods.

The decision also alters the river’s flood and ebb cycles. In addition to their importance for species’ reproduction and agriculture, these cycles guide local social, cultural and economic activity.

According to the Federal Public Ministry, which is appealing the decision, this marks the seventh time the superior court has overturned previous legal decisions in favour of the construction and energy corporation Norte Energia, which owns Belo Monte.

Our team carried out research on the dam complex’s impacts in 2017 with the Brazilian Society for the Advancement of Science. We found persistent violations of the rights of traditional communities linked to Belo Monte, especially regarding their forced displacement from areas destined to form the dam’s reservoir.

In response, a spokesperson for Norte Energia said that the company has always operated in compliance with the environmental licensing for Belo Monte, and that all actions undertaken by Norte Energia were evaluated and approved by the environmental licensing agency IBAMA.

Belo Monte

Belo Monte is a hydroelectric complex formed by two dams. The first dam ensures sufficient water flow through the second one for electricity generation.

Marketed as supplying “clean energy”, the complex meets the industrial demands of the southern and north-eastern regions of Brazil. However, this appears to only refer to reductions in emissions, which themselves have been countered by evidence of increased greenhouse gas emissions from dams.

In response to these claims, the Norte Energia spokesperson said that hydroelectric power plants are expected to emit greenhouse gases. These emissions have been considered in Belo Monte’s Environmental Impact Assessment and are being compensated through initiatives including restoring local native vegetation and investments in conservation.

What’s more, the complex only generates 40% (4,571 megawatts) of its 11,233 megawatt capacity due to the large seasonal changes in flow rate of the Xingu River. A 2009 analysis predicted that the variability of the river’s flow – that reaches up up to 23 million litres per second under natural conditions – would result in unreliable energy generation and conflict over water use.

Although IBAMA judged in 2019 that efforts to mitigate the dam’s impact were insufficient to prevent marked ecological disruption, it permitted continuing diversion of water in February 2021.

As a result, the annual river cycles that sustained communities for generations have been destroyed along more than 120km of the Volta Grande.

A fisherman we interviewed warned, “These children of ours … won’t have the privileges that we had, and can learn nothing, I guarantee that. There’s nowhere for them now.”

The transformation of the region has resulted in the flooding of areas above the dam and droughts to areas below, as well as significantly decreased fish populations and destruction of fish nurseries.

A survey carried out by a team from the Federal University of Para in two areas shortly after the river’s flow was reduced also found the first signs of disappearance of organisms like “sarobal”: a type of vegetation that grows on rocks in the Xingu river bed, fundamental for the reproduction of many fish species.

A fisherwoman explained that sarobal “are resistant plants that when the river is flooded, they are submerged, but they do not die … sarobal has a lot of fruit and fish consume the fruit … I think almost every fish depends on it.”

Research found that these plants can withstand direct solar radiation, extremely high temperatures and cycles of severe drought, making their dwindling presence even more alarming.

Second project

The exploitation of this stretch of the Xingu River has been exacerbated by a second threat to the Amazonian ecosystem. The planned construction of Brazil’s largest open-pit gold mine within the Belo Monte dam area by Canadian company Belo Sun has been criticised for providing environmental impact assessments that allegedly ignore serious environmental contamination and violations of indigenous rights.

Now, groups campaigning against this project say they are subject to violent threats, although it has not been established who is behind this. A local resident explained to researchers: “Here we feel intimidated. The guys are really well armed, while we work just with our machete and our hoe.”

These claims appear to illustrate the stark power inequities in this region of Pará – the region with the highest number of attacks on indigenous leaders in Brazil in recent years – as well as the broader social consequences of energy creation schemes.

At the time of publication, Belo Sun had not responded to a request for comment on points raised in this article.

Banner image:  International Rivers/Flickr (CC BY-NC-SA 2.0)

WWF accused of deceit, cover-ups and dishonesty in US Congressional Committee hearing

by DGR News Service | Nov 5, 2021 | Colonialism & Conquest, Indigenous Autonomy, People of Color & Anti-racism, Repression at Home, White Supremacy

This article originally appeared in Survival International.

Featured image: Mr Mobutu Nakulire Munganga, a Batwa man from Kahuzi Biega National Park, DRC, who was shot by a park guard in 2017. His son was shot and killed in the same attack. They were gathering medicinal plants. The Wildlife Conservation Society has supported the park. © Survival

– Committee chair “frustrated, exasperated, incredulous at WWF’s failure to take responsibility” for human rights abuses
– Independent expert underlines “continued impacts of colonialism in conservation”
– He accuses WWF of “shocking deception” and warns “WWF won’t change their behavior unless forced to do so”

An unprecedented hearing by the US House Natural Resources Committee has seen WWF’s reputation shredded by Representatives from both parties, and independent experts, and a denunciation of the “fortress conservation” model that leads to human rights atrocities.

The organization was subjected to unprecedented attack for its involvement in human rights abuses, and refusal to take responsibility for them.

Survival International’s Fiore Longo called it “the conservation industry’s equivalent of the Abu Ghraib scandal – a moment from which it will never recover.”

The hearing was prompted by exposés by Buzzfeed News and many other investigations, including testimonies from Indigenous people collected by Survival International over many years, that laid bare WWF’s involvement in human rights abuses, particularly in Africa and Asia.

Dozens of Indigenous and local people have been raped, murdered and tortured by rangers funded by WWF, which has known about the abuses for decades but done little to address them. The abuse stems directly from a conservation model that sees the removal of Indigenous and local communities when their land is seized to create conservation areas. Other organizations have also been implicated in similar abuses, including the Wildlife Conservation Society and African Parks.