Today, we traditional council chiefs from the 1st and the 7th Districts of Mi’kma’ki have gathered at the Junexit Banquet organized by the Camp by the River. We are here not only to support the occupation that has been set up on August 7th against Junex but also to assert our inherent rights and title over our unceded and unsurrendered territory, as affirmed by the 1763 Royal Proclamation. We assert our presence here to protect our territory under the Protection clauses for unceded lands, as protected by Constitutional Rights, Charter Rights, Human Rights, and International Rights.
The Chief of Mi’kam’ki 1st District, Unamaki, which is currently involved in its own struggle against oil and gas exploration by Alton Gas, as well as the 2011 historic and victorious struggle against fracking in Elsipogtog (6th District), thus adds her support to the 7th District’s current opposition to exploration and extraction on its land by Junex.
After the dismantling of the blockade, the struggle is just beginning, and coalitions are being formed between Mi’kmaq District Chiefs from the northern and southern ends of our Nation, as well as with land and water protectors from other nations.
As Traditional Mik’maq council Chiefs, we affirm our complete and inviolable sovereignty over the land Junex is illegally attempting to destroy. We are not concerned by the Indian Act (INAC) leadership, who’s authority lies exclusively within the border of the Federal Indian Reserves as stated in the Chapter 91.24 of the Constitution of Canada (Indians and land reserved for Indians). INAC describes only boundaries of reservations, and not traditional hunting and fishing territories. Outside of Federal Indian Reserves, the authority and jurisdiction lies with the rights holders, i.e. traditional district chiefs.
We demand an immediate moratorium on all exploration and/or development of oil and/or gas on traditional mik’ma’ki territory, District 7.
As Mi’kmaq peoples, we have a duty and obligation to defend and protect our Ancestral District territory. We cannot remain silent and condone any oil drilling within our territory that will poison our lands, waters, fauna and wildlife. We call all groups and individuals concerned by the protection of water and land on Gespegawagi territory to voice their support, take action, and join the struggle on site.
For the Sápara Peoples of the Ecuadorian Amazon, “Sinchi”, or “sacred” is the term that best describes their ancestral language and forests. Though abundant with meaning, the Sápara never had a word for “sacred”. There was simply no need for it until they faced the threat of possible extinction. The term “sacred” became crucial in the Sápara’s battle to garner attention and support from those around them.
The Sápara ultimately succeeded in gaining the attention they needed. But now they face what is arguably an even greater threat at the hands of the oil industry and a government that eagerly backs it.
Despite having promised representation and protection of what is considered by many to be the best constitution in the world, the Sápara employ headstrong acts of resistance through international activism, conservation efforts, and partnerships. They also use a solar-powered communication system to fight the long and arduous battle against the encroaching oil industry in their ancestral homeland. Revival of their at-risk language and culture is now a critical priority for this small but strong-willed Amazonian nation.
THE MYSTICAL SÁPARA OF THE AMAZON
The Sápara Peoples are traditionally semi-nomadic hunter-gatherers in what is now the Pastaza Province of Ecuador. The heart of their territory lies “at the confluence of the Pindoyacu and Conambo Rivers and the Tigre River” but their territory has been found to cover the Pastaza River to as far as Curaray, all within the outskirts of Ecuador and Peru. At the time of contact, the Sápara were 200,000 strong. Everything about the Sápara, including their language, ceremonial practices, and cosmovision, has been influenced by the rainforest and rivers, which, according to Ulrich Oslender, author of The Geographies of Social Movements, are “central to all economic, domestic, and social activities.” It is important to understand that “nothing is or will be more valuable than pristine watersheds”, particularly in the Amazon.
Relying on a sustainable agricultural system, the Sápara have a long history of farming banana, manioc, papajibra, and chonta. Those who have studied their culture agree that it is “largely one of self-subsistence, with community members growing their own crops and hunting in the forest for monkeys, tapirs, wild pigs and fat worms.”
Like many other indigenous nations, the Sápara underwent a timeline of decimation. Four centuries of Spanish conquest, slavery, forced assimilation, epidemics, war, and deforestation have driven the Sápara and their mystical culture to near extinction. With the loss of their shamans in the late 1990s, the Sápara subsequently “lost their source of knowledge about their traditions, the healing power of plants and the secrets of the jungle.” According to Manari Ushigua, the current president of the Sápara nation, their shamans “were very powerful because they knew the medicinal secrets of more than 500 plants.”
Considered the smallest Ecuadorian Indigenous nationality, the Sápara now coexist with the indigenous Kichwa peoples and have thus adopted Kichwa as their main language. Last year, only around 559 people identified as Sápara. Other sources claim the number could be somewhere closer to 350. It is said that presently, “only five elders (all over the age of 65) still know Sápara, and only two master it sufficiently.” Manari Ushigua underlines their dire predicament by stating, “We don’t like asking for help, but since there are now only a few of us left, we’re afraid it’s the end of the road.” Taking action against the precipice of involuntary extinction, Manari (whose name means “a hefty lizard that lives in the forest”) changed his name to “Bartolo Ushigua” so that Ecuadorian officials could register him. Then, Manari Ushigua and the Sápara that remained formed Nacionalidad Zapara del Ecuador (NAZAE), an organization of activists that act as political representatives working towards the revival of their native language.
Since the creation of NAZAE, the Sápara have “worked with an Ecuadorean linguist to get its culture and language into the UNESCO World Heritage List”, which recognized their language as a “Masterpiece of Oral and Intangible Heritage of Humanity.”
This recognition paid off in several ways. They received financial support for three years from the Project for the Development of the Indigenous and Afro-Ecuadorian People of Ecuador (PRODEPINE), World Bank, Non-governmental organizations (NGO), several national institutes, and foreign foundations. They also gained a voting seat on the executive board of the Consejo de Desarrollo de las Nacionalidades y Pueblos del Ecuador (CODENPE, Development Council of Nationalities and Peoples of Ecuador), that manages development initiatives in Indigenous communities. UNESCO’s highly-esteemed recognition also generated awareness about the Sápara, countering the previous lack of awareness about their existence. “The recognition gave us the feeling that our elders who had been dead for long years…were all coming back to life,” reflects Manari after the finished process.
Given the newly “sacred” status, the Sápara have gained new visibility in their fight to recover their ancestral cultural expressions. Additionally, the Sápara continued using their language as a “petition for greater administrative and cultural autonomy from Ecuador’s government” which has proved to be an “invaluable platform from which leaders have been able to gain recognition and support from Ecuador’s indigenous movement, international support networks, and the state.”
The Sápara have also been able to utilize this platform to gain momentum as they struggle to push back one of their biggest foes: the “Mungia” that is the oil industry.
THE SLIMY OIL MUNGIA
The Sápara speak of the legend of the Mungia, a shadowy entity that terrorizes the rainforests. With so much land covering the Amazon, the chances are of running into the terrible Mungia were slim on the worst of days. But in more recent times, it takes little effort to cross paths with something not unlike the Mungia. It’s as if the Mungia has taken a new and insidious form – a thick, slick, and slimy substance known as oil that lurks close to home and greedily consumes all lifeforms around it.
The Sápara territory encompasses around 361,000 hectares (867,339 acres) of tropical rainforest within Pastaza Province, a region that is rich with botanical medicines, timber, and oil. The province lies in the Napo eco-region, which holds the most potential for conservation areas. Because of the Ecuadorian Amazons’ mountainous regions, microclimates have allowed “endemic species to flourish…resulting in modern-day biodiversity levels that are some of the highest on the planet.” This has since been rendered obsolete time and time again by a steady stream of oil companies setting up shop in Ecuador, an occurrence with origins dating back to the 1940s. Consequently, around five million hectares (12.3 million acres) have practically been handed over to private oil exploitation. To make matters worse, many Sápara men have left their communities to work for the British-Dutch oil company Shell, preventing further progress in rebuilding their language and culture.
The oil industry has continued to extract from Oil Blocks 74, 79, 80, 83, 84, and 86, which are superimposed over Sápara territory today. In January 2016, the Ecuadorian government jumped into a $72 million contract deal, known as the 11th Oil Round, with China National Petroleum (CNPC) and with China Petrochemical Corporation (SINOPEC), which are both a part of Andes Petroleum, a Chinese-owned oil exploration and production consortium. The deal arranged for work to be done on Blocks 79 and 83. Combined, Blocks 79 and 83 cover about 45% of Sápara ancestral lands.
Oil blocks shown cover four different Ecuadorian provinces. Source: Fundacion Pachamama (facebook)
President Rafael Correa’s promise to take back Ecuador’s oil wealth from overseas companies and put Ecuadorians at the forefront of the country has since lost credibility. “As the global price for oil falls to its lowest level since the 90s”, Ecuador’s economy is now in a wildly unpredictable state. Brenda Shaffer, an energy and foreign policy specialist, explains that “when oil prices are low…states offer foreign and private companies attractive conditions to invest in their energy resources and to take the risk on themselves.” This could explain one of the reasons why Ecuador has continued to pursue relations with China since 2009, whom has since lent Ecuador more than $11 billion.
Rafael Correa (L) and former General Secretary of China, Hu Jintao, share a toast with one another.
“If they put an oil well in our land, it would be like they are destroying our laboratory, our knowledge,” Manari Ushigua says. He adamantly warns against oil extraction of Blocks 79 and 83 because of the obvious threats it poses to the Sápara rainforests, mountains, trees, and water – all of which are unquestionably vital for Sápara survival. According to Kelly Swing, who is the founding director of Tiputini Biodiversity Station Laboratory based in the Ecuadorian Amazons, “In forests impacted by oil development, perhaps 90 percent of the species around denuded sites die.” As if that isn’t disastrous and foreboding enough, there is concern about the process igniting violent confrontations between different Indigenous nations. Adam Zuckerman, the Environmental and Human Rights Campaigner for Amazon Watch, discloses that “it is not just about the contamination and the loss of their sovereignty but also about the loss of harmony against community members.”
RESISTANCE AGAINST THE OIL MUNGIA
The lack of Free, Prior, and Informed Consent (FPIC) can be found at the heart of the matter. The Sápara is not the only indigenous nation that has been denied this right. Many, if not all, of the Amazonian indigenous nations in Ecuador have been repeatedly denied this consultation. It can also be argued that an FPIC is not legitimate enough to protect indigenous rights and already condemns their lands to development projects. Whatever the case, the lack of consultation rides strictly against Ecuador’s constitution. Article 57 of the United Nations Declaration on the Rights of Indigenous Peoples clearly states that “the government is required to organize a free, prior, and informed consultation to obtain the consent of the communities before any drilling activity is contemplated.”
Instead of clashing with other tribes over the issue, the Sápara have chosen to pursue activism as a form of resistance and modeled their first attempts after actions conducted by the Ecuadorian Sarayaku nation. When the Sarayaku brought their case against the oil industry to the courts in December 2003, they succeeded in being awarded $1.4 million by the state. The Sápara took note and followed their example by planning to bring their own case against the drilling of Blocks 79 and 83 to both national and international courts.
Gloria Ushigua marching in the People’s Climate March in Washington, D.C. Photo: Women’s Earth & Climate Action Network, International.
Recent articles have reported on the active protests taken on by Manari Ushigua and Gloria Ushigua against the 11th Oil Round. They have sent letters to China asking for their oil companies to abandon drilling plans on Sápara rainforest territory, but their pleas have still gone unanswered. A determined Manari Ushigua promises that, “the oil will remain underground, that is our message. And with that intention, we are going to fight until the end, no matter what happens. We are going to resist.” Not surprisingly, the Sápara uprising has been matched with equal resistance from their enemies. In January 2014, the Ecuadorian Secretary of Hydrocarbons, Andrés Donoso Fabara, filed a formal complaint against Manari Ushigua, Gloria Ushigua, and a third Sápara leader, Cléver Ruiz. Fabara’s accusation? They were all threats to the 11th Oil Round. His recommendation? They belong behind prison bars. Rosalia Ruiz, a Sápara leader from the Torimbo community within Block 83, firmly declares, “Right now the oil company is trying to enter our territory. That is our homeland, this is where we have our chakras, where we feed our families. We are warriors, and we are not afraid. We will never negotiate.”
Manari Ushigua and Gloria Ushigua embarked on the long journey to Washington, D.C. to march in the People’s Climate March, held on April 29, 2017. Both leaders believe that marches are a “key solution to climate justice.” Headstrong activism by the Sápara nation has also been supported by prominent celebrities. To express his solidarity with the Sápara, American actor and environmental activist, Leonardo DiCaprio, marched with the Ushiguas. In another act of solidarity, Nahko Bear, a tribal and cultural musician, helped raise $150,000 in October 2016 during an Amazon Watch fundraiser. It goes without saying that influential individuals can play an important role by supporting the Indigenous rights movement.
Leonardo DiCaprio marches with Gloria Ushigua and Chief Manari Ushigua. Credit: Ayse Gürsöz/IEN
Amongst conservation efforts are the Yasuní-ITT (Ishpingo, Tambocha, and Tiputini) Initiative and the Pastaza Ecological Area of Sustainable Development. The Yasuní-ITT Initiative is an attempt to save the Amazons and the indigenous nations that call it their home, as well as a way to “find innovative alternatives to traditional extractive development based on the export of raw materials.” One particular resource that is helping push Ecuador towards a post-extractivism era is cacao production, which is currently on the rise and was listed as one of Ecuador’s primary exports back in 2011. Shade-grown cacao has been shown to improve soil moisture and fertility while suppressing ground weeds. With benefits like these, cacao production can prove to be just one of many other sustainable and profitable ventures.
Spanning over 2.5 million hectares (6.2 million acres) is the Pastaza Ecological Area of Sustainable Development. The Sápara are just one of seven indigenous nationalities that live within the protected area, which makes up for 90% of Pastaza Province. The area stands to conserve water, acts a conservation corridor, regulates the use of natural resources, and is the “culmination of three years of collaboration by provincial and local governments in Ecuador”, indigenous communities, and Nature and Culture International, an organization that directs conservation efforts toward Latin America.
To clarify, the Sápara are not resisting development in their lands per se, but merely the reckless and exploitative tendencies of the current powers pursuing Amazonian natural resources. “We want development but we want to have it our way”, says Gloria Ushigua. Falling in line with their vision, Sápara have requested a solar-powered communications system that would allow them to share their situation with the outside world. Amazon Watch and Empowered by Light (EBL), an organization aiming to bring light and power to remote global areas, took the reins and delivered resources to the Sápara in April 2017. The two non-profits, alongside NAZAE and Terra Mater, an NGO, designed a system to accommodate Sápara needs for “inter-community organizing capacity, [the] ability to communicate with the outside world, and monitoring mechanisms.” In retaliation to the government’s eye-rolling views of the Sápara’s resistance against oil extraction, Juan Carlos Ruiz, a Sápara community leader, argues that “the government can’t call us hypocrites for opposing oil extraction [while] using dirty diesel generators. We’ve made the first big step towards being fossil fuel-free – the government should learn from us.”
Gloria Ushigua marching with letter to the Chinese Consulate demanding Andes Petroleum cancel its contract to explore and drill oil in Sápara territory. Photo by Joyce Xi
Ecuador contains some of the world’s most beautiful and biodiverse regions, with more species per hectare of trees, shrubs, insects, amphibians, and mammals than anywhere else on this planet. Alongside the legend of the Mungia, the Sápara speak of the creation-myth of Tsitsanu, a powerful Sápara man who became a hero figure to his peoples due to his strong commitment to helping those in need. Tsitsanu experienced many adversities on his journeys and was not always well-received. But even so, Tsitsanu stayed true to his nature – he would only respond with kindness. He is truly an emblem of the Sápara nation – his nature speaks volumes of the Sápara peoples themselves.
Such myths and legends color and distinguish Sápara culture. By pursuing ways to strengthen their language, they have strengthened their identity and platform for resistance against oil industries. Through international activism, conservation efforts and partnerships, and solar-powered communication systems, the Sápara offer the world “new ways to think about collectively building a post-petroleum economy.” By first having the right conversations about Amazon culture and conservation, we can begin taking steps toward solidarity with the Sápara peoples and their homeland as they continue their fight against extractive industries. Then, by understanding the mechanisms behind their social and environmental justice movements, we can gain more “respect for [Sápara] cultural, educational, educational, and territorial self-determination.” It is no easy process. Indeed, this is an “enormous undertaking requiring honest reflexivity, brave self-awareness, and respectful, ongoing dialogue.” The Sápara nation’s fight to repair and revive their language and land is legendary in itself. It stands as a reminder to the world that resistance is not, and never will be, futile. “And our message to our friends,” says Manari Ushigua in a video, showing him sitting within the Amazonian rainforest which is alive with the sounds of life, “is that the world and nature can come together, united, to defend our lives as human beings and the life of planet earth.”
JULY 24, 2017 — Two activists have come forward and admitted to multiple acts of eco-sabotage against the Dakota Access Pipeline in Spring 2017. Several of these incidents had been previously hidden from the public. Much of the sabotage took place with minimal equipment and training, and during broad daylight.
The women have come forward in the hope that others will support and be inspired by their actions.
They have currently been arrested on a lesser charge, and the FBI is investigating. Deep Green Resistance is reaching out via our Political Prisoner / Prisoner of War Support Group and aims to provide whatever assistance possible.
This is a developing story and more news will be coming soon. Press release follows:
The Dakota Access Pipeline is an issue that affects this entire nation and the people that are subject to its rule. With DAPL we have seen incredible issues regarding the rule of law, indigenous sovereignty, land seizures, state sanctioned brutality, as well as corporate protections and pardons for their wrongdoings. To all those that continue to be subjected to the government’s injustices, we humbly stand with you, and we ask now that you stand with us.
Federal courts gave corporations permission to lie and withhold information from the public resulting in a complete media blackout. So, after recently being called by the Intercept, an independent media outlet, regarding illegal surveillance by the Dakota Access Pipeline and their goons, we viewed this as an opportunity to encourage public discourse surrounding nonviolent direct action as well as exposing the inadequacies of the government and the corporations they protect.
After having explored and exhausted all avenues of process, including attending public commentary hearings, gathering signatures for valid requests for Environmental Impact Statements, participating in Civil Disobedience, hunger strikes, marches and rallies, boycotts and encampments, we saw the clear deficiencies of our government to hear the people’s demands.
Instead, the courts and public officials allowed these corporations to steal permissions from landowners and brutalize the land, water, and people. Our conclusion is that the system is broken and it is up to us as a individuals to take peaceful action and remedy it, and this we did, out of necessity.
We acted for our children and the world that they are inheriting is unfit. There are over five major bodies of water here in Iowa, and none of them are clean because of corporation’s flagrant irresponsibility, and now another wishes to poison literally millions of us irreparably by putting us all at risk of another major catastrophe with yet another oil spill. DAPL has already leaked, and it will continue do so until the oil is shut off and the pipes are removed from the ground.
On election night 2016, we began our peaceful direct action campaign to a Dakota Access construction site and burned at least 5 pieces of heavy machinery in Buena Vista County, IA. Details regarding this action are attached to this statement below. This was information which was not shared with the public. We recognize that our action wasn’t much, but we at least stopped construction for a day at that particular site.
We then began to research the tools necessary to pierce through 5/8 inch steel pipe, the material used for this pipeline. In March we began to apply this self-gathered information. We began in Mahaska County, IA, using oxy-acetylene cutting torches to pierce through exposed, empty steel valves, successfully delaying completion of the pipeline for weeks. After the success of this peaceful action, we began to use this tactic up and down the pipeline, throughout Iowa (and a part of South Dakota), moving from valve to valve until running out of supplies, and continuing to stop the completion of this project. More information on these actions is followed at the end of this statement.
These actions of great public interest were hardly reported and the federal government and Energy Transfer Partners colluded together to lie and withhold vital information to the public.
We then returned to arsonry as a tactic. Using tires and gasoline-soaked rags we burned multiple valve sites, their electrical units, as well as additional heavy equipment located on DAPL easements throughout Iowa, further halting construction.
Later, in the first week of May we attempted yet again to pierce a valve located in Wapallo County, IA with an oxy-acetylene cutting torch. It was at this time we discovered oil was flowing through the pipe. This was beyond disheartening to us, as well as to the nation at large. This event was again hidden from the public and replaced with lies about “ditch depressions”.
We stand here now today as witnesses of peaceful, nonviolent direct action. Our actions have been those of necessity and humility. We feel we have done nothing to be ashamed of. For some reason the courts and ruling government value corporate property and profit over our inherent human rights to clean water and land.
We are speaking publicly to empower others to act boldly, with purity of heart, to dismantle the infrastructures which deny us our rights to water, land and liberty. We as civilians have seen the repeated failures of the government and it is our duty to act with responsibility and integrity, risking our own liberty for the sovereignty of us all.
Some may view these actions as violent, but be not mistaken. We acted from our hearts and never threatened human life nor personal property. What we did do was fight a private corporation that has run rampantly across our country seizing land and polluting our nation’s water supply. You may not agree with our tactics, but you can clearly see the necessity of them in light of the broken federal government and the corporations they protect.
We do not anticipate a fair trial but do expect our loved ones to undergo harassment from the federal government and the corporations they protect. We urge you to not speak one word to the federal government and stand firm in order to not be oppressed further into making false, but self-incriminating statements. Film these interactions. There are resources as to what to do if the federal agents appear at your doorstep, educate and protect yourself.”
It is unfortunate to have to prepare for such things, but this is the government that rules, which continues to look more and more like a Nazi, fascist Germany as each day passes. We salute the people.
Details of our peaceful direct action are as follows. We hope this information helps inspire others to act boldly and peacefully, and to ease any anxieties to perceptions held that the state and these corporations are somehow an “omniscient” and “undefeatable” entity.
After studying intuitively how fires work, and the material of the infrastructures which we wished to halt (metal) we learned that the fire had to be hot enough to melt steel — and we have learned typical arsonry is not always the most effective means, but every action is a thorn in their side.
On election night, knowing that gasoline burns quickly, but does not sustain by itself, we added motor oil (which burns at a higher temperature and for longer) and rags to coffee canisters and placed them on the seats of the machinery, piercing the coffee canisters once they were in place and striking several matches, anticipating that the seats would burn and maintain a fire long enough to make the machines obsolete. One canister did not light, and that is unfortunate, but five out of six ain’t bad.
As we saw construction continue, we realized that pipe was going into the ground and that our only means to obstruct further corporate desecration was somehow to pierce through the empty steel pipes exposed at the numerous valve sites. We learned that a welding torch using oxygen and acetylene was the proper tool. We bought the equipment outside of our city in efforts to maintain anonymity as our goal was to push this corporation beyond their means to eventually abandon the project. We bought kits at Home Depot and the tanks at welding supply stores, like Praxair and Mathesons. Having no experience with welding equipment before, we learned through our own volition and we were able to get the job down to 7 minutes.
In our particular circumstances, we learned that scouting often hindered our ability to act in windows of opportunity. So, we went with our torches and protective gear on, and found numerous sites, feeling out the “vibe” of each situation, and deciding to act then and there, often in broad daylight. Trust your spirit, trust the signs.
Having run out of supplies (the tanks) we decided to return to arsonry because every action counts. We used gasoline and rags along with tires (as tires burn a nice while, once a steady fire within them burns) to multiple DAPL sites and equipment.
We were able to get more supplies shortly after and returned to a valve site in Wapello County to act again. It was then we discovered that oil was flowing through the pipeline. This was not reported to the public, instead a story of “ditch depressions” was reported to the public in Wapello County as the reason to why the pipeline continued to be delayed.
It is because of these lies we choose to come out publicly, to set the record straight, and be open about these peaceful and viable tactics against corporate atrocities.
If there are any regrets, it is that we did not act enough.
Please support and stand with us in this journey because we all need this pipeline stopped.
In southeastern Utah, not far from many of America’s famed national parks, lies America’s last remaining uranium mill. After more than 36 years in operation, the leaders of the nearby Ute Mountain Ute Tribe’s White Mesa community worry that lax regulations and aging infrastructure are putting their water supply, and their way of life, at risk.
Springfield, LA – Following legal victories for the Tribes at Standing Rock, Water Protectors in Southern Louisiana will open the L’eau Est La Vie (Water is Life) Camp tomorrow. The launch marks the next fight to protect Indigenous rights, life-giving water and to stop Energy Transfer Partners from committing acts of environmental injustice.
The Indigenous Environmental Network announced the opening of the camp with a video, highlighting, Cherri Foytlin who represents IEN’s interests in the Bayou. The video explains the connection between the Bayou Bridge and Dakota Access Pipeline, the Houma tribe, and all people who will be impacted by these pipelines, and why completion of the Bayou Bridge pipeline must be stopped.
Watch the video below, and learn more about the L’eau Est La Vie (Water is Life) Camp and the lead organizers rising up on the frontlines of the fighting for environmental justice to protect Indigenous rights, clean water, and rapidly disappearing wetlands on the Gulf Coast.
The following is a statement from Monique Verdin, councilwoman of the Houma Nation:
“I’m not sure if we are at the head or the tail of the black snake; But we already got enough pipelines, 83,000 miles running through Louisiana. Miles of old infrastructure, built across the Mississippi River Delta’s coast decades ago, surrounded by a disappearing landscape in some of the most vulnerable territories in the world, enduring rising tides and more frequent, powerful and unpredictable weather conditions. Louisiana has sacrificed enough, we don’t need another risk of oil in our waters. It’s one thing if you can’t fish. It’s another thing if you can’t drink water. Over 300,000 people depend on the Bayou Lafourche, for their drinking water in the heart of Houma territory. We don’t need another pipeline. We need clean water.”
The following is a statement from Cherri Foytlin, of BOLD Lousiana:
“The corporation Energy Transfer Partners (ETP) has proven themselves to be untrustworthy in regards to their moral responsibility to preserve both human and ecological rights. Whereby they have obfuscated the truth, sabotaged democracy, destroyed our lands and water, and even hired mercenaries to injure our people, we have but one recourse, and that is to say ‘you shall not pass.’ No Bayou Bridge! We will stop ETP. They are not welcome here – not in our bayous, not in our wetlands, not in our Basin, not under our lands or through our waters. Period.”
