Pennsylvania Township Legalizes Civil Disobedience

New Law Shields People from Arrest for Protesting Project

By Community Environmental Legal Defense Fund

Grant Township, Indiana County, PA: Grant Township Supervisors passed a first-in-the-nation law that legalizes direct action to stop frack wastewater injection wells within the Township. Pennsylvania General Energy Company (PGE) has sued the Township to overturn a local democratically-enacted law that prohibits injection wells.

If a court does not uphold the people’s right to stop corporate activities threatening the well-being of the community, the ordinance codifies that, “any natural person may then enforce the rights and prohibitions of the charter through direct action.” Further, the ordinance states that any nonviolent direct action to enforce their Charter is protected, “prohibit[ing] any private or public actor from bringing criminal charges or filing any civil or other criminal action against those participating in nonviolent direct action.”

Grant Township Supervisor Stacy Long explained, “We’re tired of being told by corporations and our so-called environmental regulatory agencies that we can’t stop this injection well! This isn’t a game. We’re being threatened by a corporation with a history of permit violations, and that corporation wants to dump toxic frack wastewater into our Township.”

Long continued, “I live here, and I was also elected to protect the health and safety of this Township. I will do whatever it takes to provide our residents with the tools and protections they need to nonviolently resist aggressions like those being proposed by PGE.”

In 2013, residents in Grant Township learned that PGE was applying for permits that would legalize the injection well. Despite hearings, public comments, and permit appeals demonstrating the residents’ opposition to the project, the federal Environmental Protection Agency issued a permit to PGE.

Finding themselves with no other options, residents requested the help of the Community Environmental Legal Defense Fund (CELDF). Grant Township Supervisors, with broad community support, passed a CELDF-drafted Community Bill of Rights ordinance in June 2014. The ordinance established rights to clean air and water, the right to local community self-government, and the rights of nature. The proposed injection well is prohibited as a violation of those rights.

PGE promptly sued the Township, claiming that it had a “right” to inject within the Township.

The case is ongoing. Last year, in October 2015, the judge invalidated parts of the ordinance, stating that the Township lacked authority to ban injection wells. Three weeks later, in November 2015, residents voted in a new Home Rule Charter. The rights-based Charter reinstated the ban on injection wells by a 2-to-1 vote, overriding the judge’s decision.

CELDF assisted the community with the drafting of the Charter and is representing the Township in the ongoing litigation with PGE.

Grant Township Supervisor and Chairman Jon Perry summed up the situation by saying, “Sides need to be picked. Should a polluting corporation have the right to inject toxic waste, or should a community have the right to protect itself?”

Perry continued, “I was elected to serve this community, and to protect the rights in our Charter voted in by the people I represent. If we have to physically and nonviolently stop the trucks from coming in because the courts fail us, we will do so. And we invite others to stand with us.”

Those others are showing up. Tim DeChristopher, co-founder of the Climate Disobedience Center, stated, “I’m encouraged to see an entire community and its elected officials asserting their rights to defend their community from the assaults of the fossil fuel industry, and I know there are plenty of folks in the climate movement ready to stand with Grant Township.”

CELDF community organizer Chad Nicholson has been working with the community since 2014. He added, “In our country’s history, we celebrate people standing up to challenge unjust laws. The American Revolution, abolition, women’s suffrage, the labor and civil rights movements, marriage equality – all required people to take action resisting illegitimate laws. All required creating new and more just laws in their place. We applaud the people of Grant Township for taking action as their community is threatened, and asserting their rights. It is an honor to stand with them.”

If you are interested in supporting the efforts in Grant Township, please contact Stacy Long, lemonphone28@gmail.com or 724.840.7214.

Maya Q’eqchi’ Women Survivors of Sexual Violence in Guatemala Demand Justice

Maya Q’eqchi’ Women Survivors of Sexual Violence in Guatemala Demand Justice

By Jhonathan F. Gómez / Upside Down World
All photos from Supreme Court trial by Jhonathan F. Gómez

Maya Q’eqchi’ women survivors recently entered the Supreme Court in Guatemala as part of the Sepur Zarco case to demand justice for sexual violence, sexual and domestic slavery, forced disappearances and murder, crimes committed during the internal armed conflict of 1960-1996. On February 1, 2016, Army Lieutenant Colonel Francisco Esteelmer Reyes Girón and military commissioner Heriberto Valdés Asij appeared before the court as another historic trial began.

The Sepur Zarco case is representative of the current state of justice for women in Guatemala. It serves as a reminder that the work towards bringing those responsible for genocide and crimes against humanity is an extensive and challenging process anywhere in the world.

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The case goes back to 1982, when the army built a military outpost between the departments of Alta Verapaz and Izabal. Built by forced labor from men of the communities of Panzós and El Estor, it was designated as a resting area for the troops. Late in 1982, the army captured and disappeared Maya Q’eqchi’ men who were fighting for their rights to the land in the area. Consequently, the army took advantage of the widowed women and declared them “alone and available,” forcing them into domestic and sexual slavery. The women were subjected to inhumane conditions, repeatedly raped, gang raped and forced to cook and clean for the army.

These crimes occurred when retired general José Efraín Ríos Mont Ríos Montt was president. Part of his government’s policy was to eliminate the Mayan people by way of displacement, disappearances, murder or forced exile. (Ríos Montt is currently waiting retrial to face justice for his crimes.)

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In 1993, the United Nation’s Historical Clarification Commission collected testimonies which allowed for an understanding of what happened. However, a broader understanding of what took place began to surface further in 2000 when the Community Research and Psychosocial Action Team (Equipo de Estudios Comunitarios y Acción Psicosocial, ECAP) conducted psychosocial work with women of the Sepur Zarco region.

The roots of this landmark case are part of a living history which Maya Q’eqchi’ women have been working for years at the community level in the pursuit of justice. In 2009, an independent psychosocial investigation, which led to the publication of a book called Tejidos Que Lleva el Alma (The Weavings that Our Soul Carry) was conducted by ECAP and the National Union of Guatemalan Women (Unión Nacional de Mujeres Guatemaltecas, UNAMG). The book’s aim was to bring the stories of Mayan women survivors into the public consciousness.

In 2010, a symbolic Court of Conscience (Tribunal de Conciencia) against sexual violence for crimes committed during the armed conflict was conducted as a public act by the women survivors. It signaled a breaking of the silence and promoted the sharing of stories with the clear objective that nothing of that nature should ever happen again. The event was organized by various community organizations and with the support of multiple embassies including those from Costa Rica, Spain, Germany Norway and Sweden. Following the symbolic act, the women took a step forward with strategic litigation within the Guatemala justice system.

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The Breaking the Silence and Impunity Alliance (Alianza Rompiendo el Silencio y la Impunidad), which consists of three grassroots organizations, came together the same year to accompany the legal proceedings of the women survivors. The women survivors have waited over 30 years to see any inclination of justice, and this case can therefore have a large impact in Guatemala and around the world.

The significance of the case cannot be overstated. It is the first time in the world where a national court, in the context of a criminal trial will hear charges against sexual violence during war, as well as the first time a national court will hear charges against sexual and domestic slavery, also in the context of war. The case can set precedents on how sexual violence is judged at a national and international level. Ada I. Valenzuela López from UNAMG states, “In our society, no one else will position sexual violence as an issue in this context. It is a violence which has been silenced for many years. It is almost never at the forefront of any debate in the courts or our society.”

The case stands to move public opinion forward in the struggle for gender justice. It can serve as a step to strengthen trust in a justice system that is capable of hearing the voices of women, and not shaming nor stigmatizing them for speaking out as survivors of sexual violence. It is particularly important for an indigenous population that has been historically discriminated and marginalized to trust in due process. Fifteen women have already testified during the intermediate phase of the case. Many of them have faced threats because of their testimony, yet all of them continue to stand strong because they share a collective understanding of the importance of the trial.

On September 2011, criminal charges were filed in Puerto Barrios, Izabal against military officials Reyes Girón and Valdés Asij. On December, 2011, exhumations were performed at the military outpost. In July of 2012, the prosecutor’s office requested before the Supreme Court that the case be transferred to the High Risk Court. In September of that year, survivors and witnesses presented testimonies before Judge Miguel Ángel Gálvez Aguilar who precedes High Risk Court B.

Arrests were made for Reyes Girón and Valdés Asij in June 14, 2014. On June 23, the first hearing was held and in October, the intermediate phase began which prompted the judge to request a trial date. Immediately after the defense filed a writ of amparo, a legal remedy for the protection of constitutional rights, which was rejected by the Constitutional Court in April of 2015.

In March, April and May of 2015, hearings were suspended because the defense attorneys were not present and because of health problems by Francisco Esteelmer Reyes Girón. Esteelmer Girón had been hospitalized and the defense stated that he was in “poor health.” On June 23, the judge restarted the public debate and the case was sent to the High Risk Court A, comprised by judges Yassmín Barrios, Patricia Bustamante and Gerbi Sical.

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On February 1 of this year, the trial began. It faces many challenges, both in the domain of public opinion, as well as in the trial itself. The defense continues to defame survivors’ organizations, witnesses and uses legal methods to delay the trial. Many organizations have denounced the defense’s methods as a way to evade justice and promote a culture of impunity. Jo-Marie Burt from the Washington Office on Latin America reiterates that “the challenge here is to prove that these types of crimes can be investigated, brought to trial and judged. And to seek to generate mechanism or protocols for the army understand that violence against women cannot be used as an instrument of war, and that women are not war trophies.”

On February 9, the plaintiffs presented over 30 boxes as evidence which contained the remains found in various exhumations which the Forensic Anthropology Foundation of Guatemala (Fundacion de Antropologia Forense de Guatemala, FAFG) conducted. As the contents of the boxes were presented, many people who attended the trial as observers and supporters walked out of the courtroom because of their graphic nature. Evidence of this nature has not always been used at such trials, making it an even more important method of illustrating the magnitude of the crimes.

As a show of support for the Maya Q’eqchi’ women who will be testifying, women from various regions across the country have been present through the trial. As the country watches another historic trial unfold, the survivors are clear on their position. They seek justice and will not rest in peace until justice is served. They want to bring the issue of sexual violence into the public conversation and to show that it is hard for women to speak out against this type of violence. They want their voices to be heard, their truth to be known. They want society to understand that what happened to them was not their fault, and most importantly, that no other woman in Guatemala, or anywhere in the world, experiences what they lived through.

Jhonathan F. Gómez, is a documentary photographer currently living in Guatemala City. He is commitment to documenting the subaltern and diasporic realities of Guatemala as they relate to historic memory, race, class, gender, sexuality, identity and justice.

Brazilian court suspends license for Belo Monte dam

By Glenn Scherer, Mongabay

Featured image: Brazilian President Dilma Rousseff visits the construction site of the Belo Monte Dam, 2014. Photo by Ichiro Guerra/Sala de Imprensa licensed under the Creative Commons Attribution-NonCommercial 2.0 Generic license

The gigantic Belo Monte hydroelectric dam, located on the Xingu River in the heart of the Brazilian Amazon, stood just weeks away from beginning operation this week — but the controversial mega-dam, the third largest on earth, has now been blocked from generating electricity by the Brazilian court system until its builders and the government meet previous commitments made to the region’s indigenous people.

Federal court judge Maria Carolina Valente do Carmo in the city of Altamira, in the state of Pará where the dam is located, has suspended the dam’s operating license. It will not be reinstated, she decided, until the dam’s owner Norte Energia SA, along with Brazil’s government, meet a 2014 court-ordered licensing requirement to reorganize the regional office of Funai, the national agency that protects Brazil’s indigenous groups.

Judge Valente do Carmo has fined the government and company R$900,000 (US$225,000) for non-compliance with the Funai requirement, a provision included in the rules governing Belo Monte when the project was given its preliminary license in 2010.

This is the latest in a series of snafus that have plagued the dam’s construction. Licensing of the project was delayed last September by Brazil’s environmental agency IBAMA, due to a failure to complete agreed to provisions to mitigate the impacts of inundating thousands of acres of Amazon rain forest — flooding that could displace 20,000 people.

Indigenous village near the Xingu River in the Amazon. Indigenous lands could soon be flooded by the Belo Monte dam. Photo by Pedro Biondi/ABr licensed under the Creative Commons Attribution 3.0 Brazil license.

Indigenous village near the Xingu River in the Amazon. Indigenous lands could soon be flooded by the Belo Monte dam. Photo by Pedro Biondi/ABr licensed under the Creative Commons Attribution 3.0 Brazil license.

Earlier in 2015, federal prosecutors found that Norte Energia violated 55 different obligations it had agreed to in order to guarantee the survival of indigenous groups, farmers and fishermen whose homes and lands will be lost.In December, Brazil’s Public Federal Ministry, an independent state body started legal proceedings to have it recognized that the crime of “ethnocide” was committed against seven indigenous groups during the building of the Belo Monte dam.

Indigenous groups have fought the dam since its inception, saying that it will severely impair their water supply and impact fishing and hunting. They especially contend that it will reduce the river’s flow by 80 percent at the Volta Grande (“Big Bend”), where indigenous Juruna and Arara people and sixteen other ethnic groups live, according to the teleSUR television network.

Partially republished with permission of Mongabay.  Read the full article at Brazilian court suspends operating license for Belo Monte dam

Guatemala: First Trial for Systematic Violations of Indigenous Women

Guatemala: First Trial for Systematic Violations of Indigenous Women

Featured image: Indigenous woman testifies at a law court in Guatemala, 2012. Photo: Sandra Sebastián

Guatemala’s recent history bears the mark of a 36 year long, painful internal armed conflict, during which the State systematically violated the rights of the Mayan population.

According to the Report of the Commission for the Historical Clarification of Human Rights Violations in Guatemala, 83.3 percent of the human rights violations were committed against them.

Indigenous women have particularly suffered from the conflict. They have been victims of rape, abuse and sexual slavery.

WOMEN’S ALLIANCE AGAINST IMPUNITY

Women’s organizations have played an important role in spreading information on the legal actions and in collecting and documenting the testimonies of several of them, who are now over 50 and suffer from severe PTSD.

The Alianza Rompiendo el Silencio y la Impunidad (Alliance Breaking the Silence and Impunity), including organizations such as Mujeres Transformando el Mundo(Women Changing the World – MTM), the Equipo de Estudios Comunitarios y de Acción Psicosocial (Community Studies and Psychosocial Action Team – ECAP) and the Unión Nacional de Mujeres Guatemaltecas (National Union of Guatemalan Women -UNAMG) has been active since 2009 providing support to women and following up on the cases.

The three organizations play different roles in promoting public debate on the cases: MTM is in charge of the judicial strategy, ECAP offers psychosocial support to the victims and UNAMG works on the public stance of the plaintiffs.

SEPUR ZARCO: A CASE THAT MAY SET A PRECEDENT

Sepur Zarco is a community located on the border between the departments of Alta Verapaz and Izabal, in northern Guatemala. Six military detachments settled in this region during the internal armed conflict for the purpose of extermination and torture.

In 1982, the army captured the men of the Mayan community and their widows underwent domestic slavery, sexual violence and sexual slavery.

The abuses were committed by the army of Guatemala for six consecutive months, during which women did shifts every 3 days to cook and clean and wash military uniforms, and were individually and collectively raped over and over again.

Some of them described how they were injected and forced to take birth control medicines to prevent pregnancies.

After setting up a Tribunal of Conscience Against Sexual Violence in 2010, indigenous women decided to take the case to the formal justice system and filed a lawsuit in 2011.

The case is the first to reach the Guatemalan national courts for crimes of international significance against women.

As for its typification and in accordance with the Historical Clarification Commission, rape during the internal armed conflict was used in a widespread, massive and systematic way as part of the counterinsurgency policy of the State.

Therefore, sexual violence is a crime against humanity, a war crime and a constituent element of genocide.

In the post-conflict phase, though, sexual violence as a crime against humanity is still invisible.

That is why it is expected that the evidence and the proceedings will arouse national and international interest and allow for a new phase of discussion and historical reparation for fierce racism in the country.

The public trial will be held in Guatemala City on February 1, 2016. There are two defendants.

Guatemalan women’s organizations call on all stakeholders to make a positive contribution to the trial, to attend public hearings and duly oversee the proceedings.

Article first published in Spanish by Servindi. Translated by Open Democracy and republished by Intercontinental Cry under a Creative Commons License.
Barabaig and Masai Gain Cattle Grazing Access in Tanzania

Barabaig and Masai Gain Cattle Grazing Access in Tanzania

By Mary Louisa Cappelli, PhD, JD / Globalmother.org

Featured image: Barabaig pastoralist

Katesh — After a fifty-year struggle against land grabbing by foreign agribusiness corporations, nomadic pastoralists in the Hanang District of Eastern Tanzania have finally won Certificates of Customary Right of Occupancy pursuant to the 1999 Land Act No. 5. With legal assistance from The Ujamaa Community Resource Team, The Barabaig and Masai in the villages of Mureru, Mogitu, Dirma, Gehandu and Miyng’enyi now have much needed access to approximately 5,500 hectares of grazing land for their cattle.

While several villages have benefited from the decision to enforce the 1990 Land Act No. 5, the Barabaig of the Basuto Plains have not been recognized in the latest issuance of Certificates of Customary Right of Occupancy. The Barabaig have been engaged in a  fifty-year struggle to maintain their cultural integrity against the jurisprudent land policies of privatization and villagization, which have systematically suspended their constitutional rights and legal protections. The powerful infiltration of neoliberal forces culminating in land and resource grabbing has fashioned a geographical landscape of displaced indigenous peoples struggling to restructure their lives in uninhabitable terrain that supports relatively few life forms. While recording mythohistories amongst the Barabaig women, I have had the opportunity to witness first hand how the Barabaig have resisted globalizing forces that have pushed them to the farthest regions of the Basuto Plains.

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Barabaig drinking from what remains of sole water source

Land Policy

The restructuring of socio-geographic areas in the interest of globalization has been most visible in the legal system in regards to land policy jurisprudence and administration, demonstrating how global discourse circulates in such a powerful system as to suspend constitutional rights and protections of the Barabaig Peoples. For many years, first President of the United Mwalimu Julius K. Nyerere’s philosophy on land holdings has shaped Tanzanian land policy. Rejecting the commoditization of land, Nyerere believed land was God’s gift to humanity and therefore could not be privatized. In his discussion of land holdings, he argues:

This land is not mine, but the efforts made by me in clearing that land enable me to lay claim of ownership over the cleared piece of ground. But it is not really the land itself that belongs to me but only the cleared ground, which will remain mine as long as I continue to work on it. By clearing that ground I have actually added to its value and have enabled it to be used to satisfy a human need. Whoever then takes this piece of ground must pay me for adding value to it through clearing it by my own labour. (Nyerere 1966)

This philosophy treats land as a fundamental right of human needs and not as commodity. This sentiment is further expressed in “The Nyerere Doctrine of Land Value” in the case of Attorney- General v. Lohay Akonaay and Another (Sabine 1964). [i] Accordingly, it is the public who possess land rights and an individual has a right to occupancy to use the common land belonging to the public. The duration of the Right to Occupancy can last from anywhere between 33 to 99 years depending on location and usage. The 1923 Land Ordinance of 1923 to 1999 referred to this title as a Deemed Right of Occupancy, based on occupation to confer ownership. “The majority of the people living in the rural areas—and who form more that 80% of the population of Tanzania hold their land under this system” (Peter 2007).

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Today, President John Magufuli is the trustee of Tanzanian public lands and it is Magufuli who has the power and authority to decide what is in the public’s interest in terms of land decisions. Magufuli holds the power to “repossess land on behalf of the public for construction of roads, schools, hospitals etc.” (Peter 2007). Land can and has been taken from indigenous peoples without compensation for the land.  In return the occupier is compensated for unexhausted improvements to the land, including houses, structures, crops; however, the occupier is not compensated for the land itself.

Legal Decisions Support Agribusiness Ventures

The implementation of the commoditization of land and resources can be seen in the 1960 decision to cultivate wheat in the Arusha Region of Hanang District. The United Republic of Tanzania along with the Canadian Food Aid Programme launched the Basotu Wheat Complex securing ten thousand acres of Barabaig land for wheat farming. In 1970, the National Agriculture and Food Corporation (NAFCO) expanded the project developing several large scale wheat farms securing 120,000 hectares of Barabaig pasture land, including homesteads, water sources, sacred burial grounds, and wild life.

Sadly, many Barabaig were unaware of the legal maneuvering for their land and first found out about it when tractors ploughed through their homesteads. According to reports and interviews, NAFCO failed to give due process to people living on their land at the time and were deemed to be trespassers on their own property. Chief Daniel recalls how he was jostled from sleep and ordered to leave. “We were forced off our own land by gunpoint,” he said.

A girgwagedgademga (council of women) with Chief Daniel

A girgwagedgademga (council of women) with Chief Daniel

In the 1981 Case of National Agricultural and Food Corporation v. Mulbadaw Village Council and Others, the Barabaig sought legal protection and sued the National Agricultural and Food Corporation (NAFCO) for trespass on their land at the High Court of Tanzania in Arusha. While the High Court of Tanzania (D`Souza, Ag. J.) ruled in favor of the Barabaig Plaintiffs, stating that the Barabaig occupied land under customary title,  the Court of Appeal of Tanzania overturned the decision and ruled in favor of NAFCO stating that, “The Plaintiffs/Respondents – Mulbadaw Village Council did not own the land in dispute or part of it because they did not produce any evidence to the effect of any allocation of the said land in dispute by the District Development Council as required by the Villages and Ujamaa Villages Act of 1975” (Peter 2007).  In effect, the Village Council had trespassed by entering their own traditional lands, the Court of Appeals ruling that the villagers failed to meet the burden of proof that they were natives within the meaning of the law.

Legal analysis of case precedence is evidence that the Tanzanian government discounted Barabaig collective customary rights, discounted Barabaig tripartite land holding practices, ignored detrimental ecological effects derived from alienation of pastoral lands, and moreover privileged the privatization and commodification of land and foreign and national interests over local indigenous rights. Political power backed by powerful interest groups proved in this case study that power is not the same as law and that in the world of nation-states, placelessness and dispossession is a political byproduct of globalization.

In 1987, Tanzania, submitting to pressure to follow “global norms of behaviour,” decreed the Extinction of Customary Land Right Order.  This extinguished land occupation under customary law, precluding Barabaig from exercising customary land rights protection (Larson and Aminzade 2009). Subsequently, when the Barabaig migrated during dry seasons, they left their lands with little evidence of occupancy, resulting in encroachment by external forces. The government began the process of Villagization, whereby the Barabaig were given portions of unused land deemed unsuitable for commercial purposes with little water resources.  The Barabaig were subsequently settled (land-locked) in villages. The Villagization of the Barabaig drastically interfered with customary land practices, nomadic land use patterns, and livestock herding traditions.

According to Shivjii Chairman of the Presidential Commission of Enquiry into Land Matters, the movement of people into villages was achieved with “little regard to existing land tenure systems and the culture and custom in which they are rooted” (2007).  The Barabaig surrendered their traditional migratory herding strategies and were forced to graze their cattle in a migratory cycle marked by a restricted one-day distance from their homestead. The concentration of livestock on this pattern of limited grazing has adversely impacted its ecosystems resulting in a “decline of levels of pastoral production and welfare” (Peter 2007).

Mama Paulina and widow

Mama Paulina and widow

 

The Land Tenure reform is based on the premise that indigenous land tenure systems act as an obstruction to development and that more formal registered land title will encourage rural land users to make investments to improve their land investments through the provision of credit. The Tanzanian administrative structure grants each village a statutory title to land and further argues that granting titles and providing credit for land improvements will thwart encroachment by external forces; however, under the Customary Land Ordinance this has led to the holding of double titles leading to further complications of legality of ownership.  The Barabaig case provides contrary evidence demonstrating that both objectives have failed to ward off encroachment by outsiders to enclose land for crop cultivation.

In addition, Land Use Appropriation by Foreign interests have interfered with traditional migratory patterns to water sources, denying Barabaig access to water during the dry seasons.  Traditionally, Barabaig herders migrated eastward out of the village in the dry season to gain access to permanent water sources on the shores of Lake Balangda Lelu. The land allocation plans fail to recognize the indigenous needs of water sources; moreover, these allocations do not take into account the complexity of the traditional land use patterns in and beyond village boundaries. Because the Barabaig follow an animistic belief system that recognizes the interdependency and reverence of all life forms, displacement from their land and ancestral gravesites disrupts their sacred patterns of worship and traditional ways of being and living in the world.

The Barabaig were unaware of the Land Use Planning Provisions at the time and hence did not object to them because they did not realize how it would limit their migratory grazing patterns and obstruct their traditional livelihoods.  According to Barabaig Chief Leader Daniel, plans were purposefully “ambiguous” and unclear with little account taken of their pastoral economy.  Facing starvation, many pastoralists experienced a sense of cultural, spiritual and economic placelessness, and have been forced to give up their livelihood and migrate to squatter settlement areas in Arusha or Dar es Salam.  “They fill the perio-urban shanties to eke out a living as best they can in the informal economy or become burdens of the state as the industrial and commercial sectors have no capacity to absorb more workers” (Lane 1990).

chief daniel

The issuance of Certificates of Customary Right of Occupancy provides a temporary legal tourniquet against the inhumane assault on indigenous livelihoods. According to Attorney Edward Ole Lekaita from The Ujamaa Community Resource Team in the Arusha District, efforts have begun once again to take up the legal gamut to secure customary title deeds for the Barabaig of the Basuto plains.

About the author: An interdisciplinary ethnographer, Mary Louisa Cappelli is a graduate of USC, UCLA, and Loyola Law School whose research focuses on how indigenous peoples of the global South struggle to hold onto their cultural traditions and ways of life amidst encroaching capital and globalizing forces. She previously taught in the Interdisciplinary Program at Emerson College and is the director of Globalmother.org, a Tanzanian WNGO, which engages in participatory action research and legislative advocacy in Africa and Central America.  

References:

Aminzade, R. and Larson, E. “Nation-building in post-colonial nation-states: the cases of Tanzania and Fiji.” International Social Science Journal  Vl. 59: (2009):1468-2451.

Lane, R.  Charles. “Barabaig Natural Resource Management: Sustainable Land use under Threat of Destruction.” United Nations Research Institute for Social Development Discussion. Discussion Paper (1990): No 12.

Nyerere, J. K. Freedom and Unity: A Selection from Writings and Speeches

1952-1965. London: Oxford University Press, 1966.

Peter, Maina, Chris. “Human Rights of Indigenous Minorities in Tanzania and the Court of Law.” Journal of Group and Minority Rights, 2007.

Sabine, G. H. A History of Political Theory, London: George G. Harrap & Co. Ltd, (1964): 527-528.