Editor’s note: The FPIC (Free, prior and informed consent) and UNDRIP (UN Declaration of the Rights of Indigenous Peoples) are international standards, that some companies have adopted into their policies. The FPIC is an international human rights principle that protect peoples’ rights to self-determination. UNDRIP delineates and defines the individual and collective rights of indigenous peoples. Both of these are important principles that improve the sovereignty of indigenous peoples. However, neither of these are legally binding, which has disastrous outcomes.
Companies and countries alike are bypassing these principles in favor of profitable ventures, most recent of which are clean energy projects.
Right now, companies that advance the “clean” energy transition are threatening the land and the livelihoods of indigenous peoples and peasants. Demand for minerals like copper and lithium is skyrocketing, as every economic sector is being transitioned towards the fourth industrial revolution. But indigenous peoples need to have their right to a say in decisions affecting to their land. Ecosystems and people living with the land are being victimized to serve an economy that is desperately trying to save itself from collapsing.
When Francisco Calí Tzay, the United Nations special rapporteur on the rights of Indigenous peoples, spoke at the 22nd United Nations Permanent Forum on Indigenous Issues, or UNPFII, last week, he listed clean energy projects as some of the most concerning threats to their rights.
“I constantly receive information that Indigenous Peoples fear a new wave of green investments without recognition of their land tenure, management, and knowledge,” said Calí Tzay.
His statements — and those made by other delegates — at what is the world’s largest gathering of Indigenous peoples, made clear that without the free, prior, and informed consent of Indigenous people, these “green” projects have the capacity to seriously impede on Indigenous rights.
Free, prior and informed consent — known as FPIC — has always been an important topic at the UNPFII, but this year it’s taken on a renewed urgency.
Mining projects and carbon offsets put pressure on indigenous groups
“The strong push is because more and more of climate action and targets for sustainable development are impacting us,” said Joan Carling, executive director of Indigenous Peoples Rights International, an Indigenous nonprofit that works to protect Indigenous peoples’ rights worldwide.
Protest against Thacker Pass lithium mine. Image courtesy Max Wilbert
Indigenous peoples around the world are experiencing the compounding pressures of clean energy mining projects, carbon offsets, new protected areas and large infrastructure projects on their lands as part of economic recovery efforts in the wake of Covid-19, according to The International Work Group for Indigenous Affairs 2023 report.
Green colonialism threatens ecosystems
As states around the world trend towards transitioning to “clean” energy to meet their national and international climate goals, the demand for minerals like lithium, copper, and nickel needed for batteries that power the energy revolution are projected to skyrocket. The demand could swell fourfold by 2040, and by conservative estimates could pull in $1.7 trillion in mining investments.
Although Indigenous delegates say they support “clean” energy projects, one of the issues is their land rights: more than half of the projects extracting these minerals currently are on or near lands where Indigenous peoples or peasants live, according to an analysis published in Nature.
This can lead to their eviction from territories, loss of livelihoods, or the deforestation and degradation of surrounding ecosystems.
“And yet […] we are not part of the discussion,” said Carling. “That’s why I call it green colonialism — the [energy] transition without the respect of Indigenous rights is another form of colonialism.”
However, standing at the doorway of a just “clean” energy transition is FPIC, say Indigenous delegates. FPIC is the cornerstone of international human rights standards like the U.N. Declaration on the Rights of Indigenous Peoples, known as UNDRIP. Though more than 100 countries have adopted UNDRIP, this standard is not legally binding.
Companies and governments don’t abide by communities
Because of this, delegates are calling on countries and companies to create binding policy and guidelines that require FPIC for all projects that affect Indigenous peoples and their lands, as well as financial, territorial and material remedies for when companies and countries fail to do so.
However, there is some push back. The free prior, informed consent process can lead to a wide variety of outcomes including the right for communities to decline a highly profitable project, which can often be difficult for countries, companies and investors to abide by, explains Mary Beth Gallagher, the director of engagement of investment at Domini Impact Investments, who spoke at a side event on shareholder advocacy.
Indigenous Sámi delegates from Norway drew attention to their need for legally enforceable FPIC protection as they continue to protest the Fosen Vind Project, an onshore wind energy complex on Sámi territory, that the country’s Supreme Court ruled violated their rights.
“We have come to learn the hard way that sustainability doesn’t end colonialism,” said a Sámi delegate during the main panel on Tuesday.
Across the globe indigenous peoples face eviction
In the United States, the Reno-Sparks Indian Colony, the People of Red Mountain and members of the Fort McDermitt Tribe filed lawsuits against the federal Bureau of Land Management for approving the permits for an open-pit lithium mine without proper consultation with the tribes. In the Colombian Amazon, the Inga Indigenous community presented a successful appeal for lack of prior consultation from a Canadian company that plans to mine copper, molybdenum and other metals in their highly biodiverse territory.
Consternation over governments and multinational companies setting aside FPIC has long extended over other sectors, like conservation and monoculture plantations for key cash crops. In Peru, the Shipibo-Konibo Indigenous peoples are resisting several large protected areas that overlap with their territory and were put in place without prior consultation. In Tanzania and Kenya, the Maasai are being actively evicted from their lands for a trophy hunting and safari reserve. Indigenous Ryukyuan delegates condemn the ongoing use of their traditional lands and territories by the Japanese and U.S. governments for military bases without their free, prior, and informed consent.
Implementing the FPIC is truly sustainable
While delegates put a lot of emphasis on the lack of FPIC, they put equal emphasis on FPIC as a crucial part of the long-term sustainability of energy projects.
“FPIC is more than just a checklist for companies looking to develop projects on Indigenous lands,” said Carling. “It is a framework for partnership, including options for equitable benefit sharing agreements or memorandum of understanding, collaboration or conservation.”
The focus at this year’s conference has emphasized the growing role of FPIC in the private sector. Investors and developers are increasingly considering the inclusion of FPIC into their human rights due diligence standards. Select countries such as Canada have implemented UNDRIP in full, although First Nation groups have pointed out irregularities in how it is being implemented. The European Union is proposing including specific mandatory rights to FPIC in its corporate sustainability due diligence regulation. Side events at the UNPFII focused on topics like transmitting FPIC Priorities to the private sector and using shareholder advocacy to increase awareness of FPIC.
Gallagher of Domini Impact Investments said companies have a responsibility to respect human rights, which includes FPIC: “If they have a human rights commitment or they have a commitment in their policies not to do land grabs, we have to hold them to account for that.”
Indigenous leadership at the center of negotiations
In 2021, the world’s largest asset manager, BlackRock, published an expectation that companies “obtain (and maintain) the free, prior, and informed consent of Indigenous peoples for business decisions that affect their rights.” Large banks like Credit Agricole have included FPIC in their corporate social responsibility policy. But in most cases, even when companies have a FPIC policy it doesn’t conform to the standard outlined in UNDRIP and is not legally binding.
“It doesn’t do the work it’s supposed to do to protect self-determination,” said Kate Finn, director at First Peoples Worldwide. “It becomes a check-the-box procedure that’s solely consultations and stakeholder consultation instead of protection of rights and self-determination.”
“If communities aren’t giving their consent, a company has to respect that,” said Gallagher, who added “There’s obviously points of tension where investors have different agendas and priorities but ultimately, it’s about centering Indigenous leadership and working through that.”
Not properly abiding by FPIC can be costly to companies in countries that operate where it is a legal instrument. It comes with risks of losing their social operation to license, and financial damages. According to a study by First Peoples Worldwide, Energy Transfer and the banks that financed the now-completed Dakota Access Pipeline, lost billions due to construction delays, account closures, and contract losses after they failed to obtain consent from the Standing Rock Sioux Tribe in the United States.
Ultimately, Indigenous people need to be part of decision-making from the beginning of any project, especially “clean” energy projects mining for transition minerals on their territories, said Carling. “For us, land is life, and we have a right to decide over what happens on our land.”
Banner by Carolina Caycedo. Lithium Intensive, 2022. Color pencil on paper. Courtesy of the artist.
Editor’s Note: In today’s piece, we bring to you two issues from New Delhi, India. First, the Dwarka forest is being threatened with deforestation for redevelopment projects. Second, the spotted deer in Deer Park are being relocated to a different state because the authorities now believe that the deer have become “unmanageable.” The eco-suicidal drive of our collective culture is what makes decisions. The needs of nature and life come secondary. Both of these issues are a reflection of the same trend. The two issues are followed by a video from one of our readers. We thank Tannuja for providing us with the stories and David for offering the video.
Deforestation in Dwarka Forest
Location
An obscure 120 acre forestland in Dwarka, New Delhi, India.
History
This dense forest, hardly known to the public of Delhi, is located right behind New Delhi Indira Gandhi International Airport’s T3 Terminal. It is a newly grown forest that is under the threat of eradication due to rapid urbanization taking place in the area.
Importance
Home to several species of both flora and fauna. Wildlife such as spotted deer, nilgai, local species of birds and many other animals have been thriving in the jungle peacefully.
This forest is close to Sahibi river, though it is newly grown forest (around after 2008), it falls in the migratory route of Birds arriving at Great Najafgarh Lake.
It also decreases the habitat concentration (overpopulation stress) from Najafgarh Lake.
Delhi airport emissions are on a constant rise. So, this natural forest soaks up all that massive carbon emissions as it is situated pretty close. Shielding Dwarka citizens from jet fumes.
Delhi airport is an urban heat-island and this forest helps regulate the rising temperature.
Reports state that due to excessive groundwater extraction – nearby areas are going to SINK! This forest falls in low lying area so it recharges so much water to keep the Dwarka & Kapashera areas from sinking.
What is the crisis that has struck?
Recently, it was reported by a local resident named Mr. Naveen Solanki, that the forest is rapidly being destroyed by the Railways Authority for Bijwasan Railway Terminal Redevelopment Project. Since January 2022, he has been defending the forest on his own and has even filed a complaint in the Forest Department of New Delhi against the same. Yet the complaints have been going unheard.
Even earlier, the Rail Land Development Authority (RLDA) had been slapped with a fine of almost 5.9 crore rupees (750,000 USD) by the Forest Department for felling 900 trees in the forest. The aggressive and rapid deforestation in the area continues to take place to this date for the Railways Project.
The wildlife that live in the forest, are at large risk of not only losing their home but being killed off as well by having no other option but to come out on the roads and into nearby areas with human settlements.
“Will the Government of India and authorities involved, do the right thing by putting an end to this atrocious eradicating of our forest lands?”
Link to complaints made by Mr. Solanki made public via. his Twitter account
— Naveen Solanki #BANCARS #CyclingRevolution🇮🇳 (@Solanki666N) July 4, 2023
Relocation of Deer from Deer Park
Location
Hauz Khas, South District, New Delhi, India.
History
This is a 60 year old, sprawling 60 acre bio-diversity park that is situated within the heart of the capital city. It was named after activist and social worker Aditya Nath Jha and popularly known as “Deer Park” because of the significant population of spotted deer — which it has been home to for the last six decades.
Importance
A landmark place in the capital, it is home to not just the spotted deer population but hundreds of local species of birds, most notably the Indian peafowl, ducks and also a significant population of Indian monkeys and rabbits, along with a variety of flora as well.
For the last 60 years, the wild animals in the park have been thriving without any direct human intervention so far. Which is a matter of great feat considering Delhi has lost almost its entire wildlife population throughout the courses of its history.
One of the largest green belts to exist in New Delhi, it would be right to call it as one of “the lungs of Delhi” because it, collectively with other green belts, provides clean and fresh air in the otherwise heavily polluted capital city.
Plus, the existence of wild animals and to see them thriving within the park premises, is a sight to behold.
What is the crisis that has struck?
Very recently, The Ministry of Environment, Forest and Climate Change, India, along with The Central Zoo Authority (CZA) has passed an order deeming the existence of spotted deer population in the park as unmanageable.
So, it not only stripped-off the park of its “mini-zoo” title, but has decided to shut it completely by relocating its entire deer population (over 600 in number) to their “natural habitat” in the western state of Rajasthan — to be served as prey to other wild animals there. The place where the government wants to dump them (Rajasthan) is a desert state, with extreme arid climate throughout the year. These deer are used to living in the bearable, if not pleasant climate of New Delhi throughout their hundreds of generations. Now imagine getting dumped somewhere where there are no water sources readily available along with no grassland. The deer would come into a state of shock from not just the animals who’d want to hunt them but also the scarcity of their regular diets which they have been used to for years. The rise in the number of deer should’ve been a matter of pride and celebration, not an excuse to kick them out of their own home and take it all over.
Also, it would completely be put under the management of Delhi Development Authority (DDA) once the deer are relocated, which means that its landscaping would be altered or changed, to make it more accessible to humans/public.
“If the population of deer has become unmanageable, then why are the entire deer being relocated and not just a percentage of them?”
The concerned people of Delhi also fear that once the deer population is gone, then DDA also might start indulging the catering/event mafias in the park — to host private events and parties of the South Delhi elites in the park premises. The park would become a human-infested picnic spot and the talks about the authorities indulging catering/event mafias in its premises later on just might be right.This would only lead to littering and pollution in the park and impact/disturb its other wildlife residents that have been living peacefully there for the last six decades. Plus, many who have grown up in Delhi, have sentimental memories/values attached to the Deer Park. Hence, losing such a wildlife haven that has been there for the last sixty years in the heart of our city, has become nothing less than an utter shock to all of us.
Editor’s Note: Roam Free Nation’s cofounders traveled to Gardiner, MT recently to attend the Interagency Bison Management Plan meeting and speak on behalf of the buffalo. The meeting gave an overview of the recent “hunt” that killed over 1,200 wild buffaloes. The meeting was also attended by a few representatives of tribal people who participated in the “hunt”. Many of the represented tribal people there were satisfied at how “smooth” the “hunt” turned out to be for them. Read the Roam Free Nation’s full report on the meeting here.
Yet not everyone believes that the “hunt” was what could be the best for the wild buffaloes. The following piece is an opinion piece by Jaedin Medicine Elk, a co-founder of Roam Free Nation and a member of the Cheyenne tribe.
I expected the recent meeting of those involved with the Interagency Bison Management Plan to be highly emotional given the national and international outrage over the indiscriminate killing of so many Yellowstone buffalo this year. Instead, it was business as usual with no remorse from anyone for killing over 25% of the herd as state and tribal hunt managers talked about how well it went and claimed there were no problems.
If you considered the 1,250 dead bulls, pregnant females, and calves from the buffalo’s perspective, however, the conversation would have gone much differently. But none of the “managers” or tribal representatives did that.
The dominate, colonized culture has made its way onto our Tribal Nations. But we can’t live as tribal people when all we think about is ourselves and our rights and not Mother Earth or the wildlife our ancestors loved and depended on.
Killing hungry, pregnant female buffalo at the Park’s border isn’t what we should be doing. We need to allow these matriarchal family groups – mainly pregnant females and grandmothers – to teach the young ones the migration corridors so more buffalo can establish themselves on the lands that are their birth right.
The buffalo know what to do, they just need our help to allow them to do it — it’s the humans who need to be managed. As buffalo culture tribal people, when we see things like Blood Creek at Beattie Gulch in the new documentary by Yellowstone Voices: A Path Forward for the American Bison, we must speak up, not participate in the massive kill.
We have to stop treating these buffalo like they are just meat animals that don’t have a right to roam free on Turtle Island. We’re treating the Buffalo Nation as the Veho (whites) want us to, controlling and destroying these buffalo to appease Montana and the livestock interests – with our help! They want us to forget our ancient relationship and obligations to the Buffalo Nation.
When first joining this issue, I expected powerful native voices who see what is going on to say something. But I came to find out the reality is, people are afraid to say anything as tribal members. We don’t want to fight our own people, but at the same time when it’s our people helping facilitate the destruction of a wild buffalo population, what are we supposed to do? Sit by and let buffalo keep dying because Tribal people have been brain-washed to believe humans are everything and we matter the most? This ‘hunt’ isn’t the right way to reconnect with the Buffalo Nation. They’ve had our back since we made that spiritual connection. Now it’s time we had theirs.
The older I get, the more I understand why our elders tell us to learn our language and culture. When I started being with wild buffalo, things became more clear as to how our ancestors lived their ways of life, copying the Buffalo Nation that kept them going for thousands of years.
Today the Buffalo Nation is like our own Tribal nations…forgotten. Our relationship and connection to them is likewise forgotten — because tribal members are killing pregnant female buffalo and preventing the next generation 0f buffalo from seeing the sun, moon, grass, blue skies, rain, and everything this beautiful Turtle Island has to offer. The Buffalo Nation is looking to tribal nations to help them, not just kill as many as we can because we have treaty rights to do so.
The laws made by men can be unmade by men and now is the time to “un-make” the “management plan” that is decimating wild Buffalo Nation and allow them to once again roam free.
Jaedin Medicine Elk is a co-founder and board president of the Montana-based Roam Free Nation. Jaedin is Northern Cheyenne, a Sundancer and Sacred Pipe Carrier from a traditional Buffalo Culture family.
Editor’s Note: The following are two press releases by Ox Sam Camp. As communities get more radical against corporations, corporations use their power against them. This is not the first time that this has happened and it will not be the last. As activists, it is necessary for us to understand the risk associated with any action against the system. The earlier we understand this, the better we can strategize.
The article is followed by a short reflection piece by Elisabeth Robson on the need for the environmental movement to put our allegiance with the natural world, as is demonstrated in this fight to protect Thacker Pass.
Ox Sam Camp Raided by Police at Thacker Pass
One Arrested as Prayer Tipis Are Dismantled and Ceremonial Items Confiscated
THACKER PASS, NV — On Wednesday morning, the Humboldt County Sheriff’s department on behalf of Lithium Nevada Corporation, raided the Ox Sam Newe Momokonee Nokutun (Ox Sam Indigenous Women’s Camp), destroying the two ceremonial tipi lodges, mishandling and confiscating ceremonial instruments and objects, and extinguishing the sacred fire that has been lit since May 11th when the Paiute/Shoshone Grandma-led prayer action began.
One arrest took place on Wednesday at the direction of Lithium Nevada security. During breakfast, law enforcement arrived. Almost immediately without warning, a young Diné female water protector was singled out by Lithium Nevada security and arrested, not given the option to leave the camp. Two non-natives were allowed to “move” in order to avoid arrest. The Diné woman was quickly handcuffed and subsequently loaded into a sheriff’s SUV for transport to Winnemucca for processing.
While on the highway, again without warning or explanation, she was transferred into a windowless, pitch-black holding box in the back of a pickup truck. “I was really scared for my life,” the woman said. “I didn’t know where I was or where I was going. I know that MMIW is a real thing, and I didn’t want to be the next one.” She was transported to Humboldt County Jail, where she was charged with criminal trespass and resisting arrest, then released on bail.
Just hours before the raid, Ox Sam water protectors could be seen for the second time this week bravely standing in the way of large excavation equipment and shutting down construction at the base of Sentinel Rock.
To many Paiute and Shoshone, Sentinel Rock is a “center of the universe,” integral to many Nevada Tribes’ way of life and ceremony, as well as a site for traditional medicines, tools, and food supply for thousands of years. Thacker Pass is also the site of two massacres of Paiute and Shoshone people. The remains of the massacred ancestors have remained unidentified and unburied since 1865, and are now being bulldozed and crushed by Lithium Nevada for the mineral known as “the new white gold.”
Since May 11th, despite numerous requests by Lithium Nevada workers, the Humboldt County Sheriff Department has been reticent and even unwilling to arrest members of the prayer camp, even after issuing three warnings for blocking Pole Creek Road access to Lithium Nevada workers and sub-contractors, while allowing the public to pass through.
“We absolutely respect your guys’ right to peacefully protest,” explained Humboldt County Sheriff Sean Wilkin on May 12th. “We have zero issues with [the tipi] whatsoever… We respect your right to be out here.”
On March 19th the Sheriff arrived again, serving individual fourteen-day Temporary Protection Orders against several individuals at camp. The protection orders were granted by the Humboldt County Court on behalf of Lithium Nevada based on sworn statements loaded with misrepresentations, false claims, and, according to those targeted, outright false accusations by their employees. Still, Ox Sam Camp continued for another week. The tipis, the sacred fire, and the prayers remained unchallenged for a total of twenty-seven days of ceremony and resistance.
The scene at Thacker Pass this week looked like Standing Rock, Line 3, or Oak Flat. As Lithium Nevada’s workers and heavy equipment tried to bulldoze and trench their way through the ceremonial grounds surrounding the tipi at Sentinel Rock, the water protectors put their bodies in the way of the destruction, forcing work stoppage on two occasions.
Lithium Nevada’s ownership and control of Thacker Pass only exists because of the flawed permitting and questionable administrative approvals issued by the Bureau of Land Management (BLM). BLM officials have refused to acknowledge that Peehee Mu’huh is a sacred site to regional Tribal Nations and have continued to downplay and question the significance of the double massacre through two years of court battles.
Three tribes — the Reno-Sparks Indian Colony, Summit Lake Paiute Tribe, and Burns Paiute Tribe — remain locked in litigation with the Federal Government, challenging the BLM’s permit process from the beginning. The tribes filed their latest response to the BLM’s Motion to Dismiss on Monday. BLM is part of the Department of the Interior, which is led by Deb Haaland (Laguna Pueblo).
On Wednesday, at least five Sheriff’s vehicles, several Lithium Nevada worker vehicles, and two security trucks arrived at the original tipi site that contained the ceremonial fire, immediately adjacent to Pole Creek Road. The one native water protector was arrested without warning, while others were issued with trespass warnings and allowed to leave the area. Once the main camp was secured, law enforcement then moved up to secure and dismantle the tipi site at Sentinel Rock, a mile away.
There is a proper way to take down a tipi and ceremonial camp, and then there is the way Humboldt County Sheriffs proceeded on behalf of Lithium Nevada Corporation. Tipis were knocked down, tipi poles were snapped, and ceremonial objects and instruments were rummaged through, mishandled, and impounded. Empty tents were approached and secured in classic SWAT-raid fashion. One car was towed. As is often the case when lost profits lead to government assaults on peaceful water protectors, Lithium Nevada Corporation and the Humboldt County Sheriffs have begun to claim that the raid was done for the safety of the camp members and for public health.
Josephine Dick (Fort McDermitt Paiute-Shoshone), who is a descendent of Ox Sam and one of the matriarchs of Ox Sam Newe Momokonee Nokutun, made the following statement in response to the raid:
“As Vice Chair of the Native American Indian Church of the State of Nevada, and as a Paiute-Shoshone Tribal Nation elder and member, I am requesting the immediate access to and release of my ceremonial instruments and objects, including my Eagle Feathers and staff which have held the prayers of my ancestors and now those of Ox Sam camp since the beginning. There was also a ceremonial hand drum and medicines such as cedar and tobacco, which are protected by the American Indian Religious Freedom Act.
In addition, my understanding is that Humboldt County Sherriff Department along with Lithium Nevada security desecrated two ceremonial tipi lodges, which include canvasses, poles, and ropes. The Ox Sam Newe Momokonee Nokutun has been conducting prayers and ceremony in these tipis, also protected by the American Indian Religious Freedom Act. When our ceremonial belongings are brought together around the sacred fire, this is our Church. Our Native American Church is a sacred ceremony. I am demanding the immediate access to our prayer site at Peehee Mu’huh and the return of our confiscated ceremonial objects.
The desecration that Humboldt County Sherriffs and Lithium Nevada conducted by knocking the tipis down and rummaging through sacred objects is equivalent to destroying a bible, breaking The Cross, knocking down a cathedral, disrespecting the sacrament, and denying deacons and pastors access to their places of worship. It is in direct violation of my American Indian Religious Freedom rights. This violation of access to our ceremonial church and the ground on which it sits is a violation of Presidential Executive Order 13007.
The location of the tipi lodge that was pushed over and destroyed is at the base of Sentinel Rock, a place our Paiute-Shoshone have been praying since time immemorial. After two years of our people explaining that Peehee Mu’huh is sacred, BLM Winnemucca finally acknowledged that Thacker Pass is a Traditional Cultural District, but they are still allowing it to be destroyed.”
Josephine and others plan to make a statement on live stream outside the Humboldt County Sheriff’s Office in Winnemucca on the afternoon of Friday, June 9th around 1pm.
Another spiritual leader on the front lines has been Dean Barlese from the Pyramid Lake Paiute Tribe. Despite being confined to a wheelchair, Barlese led prayers at the site on April 25th which led to Lithium Nevada shutting down construction for a day, and returned on May 11th to pray over the new sacred fire as Ox Sam camp was established.
“This is not a protest, it’s a prayer,” said Barlese. “But they’re still scared of me. They’re scared of all of us elders, because they know we’re right and they’re wrong.”
Land Defenders Arrested, Camp Raided After Blocking Excavator
First arrests are underway and camp is being raided after land defenders halted an excavator this morning at Thacker Pass.
6/7/23
OROVADA, NV — This morning, a group of Native American water protectors and allies used their bodies to non-violently block construction of the controversial Thacker Pass lithium mine in Nevada, turning back bulldozers and heavy equipment.
The dramatic scene unfolded this morning as workers attempting to dig trenches near Sentinel Rock were turned back by land defenders who ran and put their bodies between heavy equipment and the land.
Now they are being arrested and camp is being raided.
Northern Paiute and Western Shoshone people consider Thacker Pass to be sacred. So when they learned that the area was slated to become the biggest open-pit lithium mine in North America, they filed lawsuits, organized rallies, spoke at regulatory hearings, and organized in the community. But despite all efforts over the last three years, construction of the mine began in March.
That’s what led Native American elders, friends and family, water protectors, and their allies to establish what they call a “prayer camp and ceremonial fire” at Thacker Pass on May 11th, when they setup a tipi at dawn blocking construction of a water pipeline for the mine. A second tipi was erected several days later two miles east, where Lithium Nevada’s construction is defacing Sentinel Rock, one of their most important sacred sites.
Sentinel Rock is integral to many Nevada Tribes’ worldview and ceremony. The area was the site of two massacres of Paiute and Shoshone people. The first was an inter-tribal conflict that gave the area it’s Paiute name: Peehee Mu’huh, or rotten moon. The second was a surprise attack by the US Cavalry on September 12th, 1865, during which the US Army slaughtered dozens. One of the only survivors of the attack was a man named Ox Sam. It is some of Ox Sam’s descendants, the Grandmas, that formed Ox Sam Newe Momokonee Nokotun (Indigenous Women’s Camp) to protect this sacred land for the unborn, to honor and protect the remains of their ancestors, and to conduct ceremonies. Water protectors have been on-site in prayer for nearly a month.
On Monday, Lithium Nevada Corporation also attempted to breach the space occupied by the water protectors. As workers maneuvered trenching equipment into a valley between the two tipis, water protectors approached the attempted work site and peacefully forced workers and their excavator to back up and leave the area. According to one anonymous land defender, Lithium Nevada’s action was “an attempted show of force to fully do away with our tipi and prayer camp around Sentinel Rock.”
Ranchers, recreationists, and members of the public have been allowed to pass without incident and water protectors maintain friendly relationships with locals. Opposition to the mine is widespread in the area, and despite repeated warnings from the local Sheriff, there have been no arrests. Four people, including Dorece Sam Antonio of the Fort McDermitt Paiute-Shoshone Tribe (an Ox sam descendant) and Max Wilbert of Protect Thacker Pass, have been targeted by court orders barring them from the area. They await a court hearing in Humboldt County Justice Court.
“Lithium Nevada is fencing around the sacred site Sentinel Rock to disrupt our access and yesterday was an escalation to justify removal of our peaceful prayer camps,” said one anonymous water protector at Ox Sam Camp. “Lithium Nevada intends to desecrate and bulldoze the remains of the ancestors here. We are calling out to all water protectors, land defenders, attorneys, human rights experts, and representatives of Tribal Nations to come and stand with us.”
“I’m being threatened with arrest for protecting the graves of my ancestors,” says Dorece Sam Antonio. “My great-great Grandfather Ox Sam was one of the survivors of the 1865 Thacker Pass massacre that took place here. His family was killed right here as they ran away from the U.S. Army. They were never buried. They’re still here. And now these bulldozers are tearing up this place.”
Another spiritual leader on the front lines has been Dean Barlese, a spiritual leader from the Pyramid Lake Paiute Tribe. Despite being confined to a wheelchair, Barlese led prayers at the site on April 25th (shutting down construction for a day) and returned on May 11th.
“I’m asking people to come to Peehee Mu’huh,” Barlese said. “We need more prayerful people. I’m here because I have connections to these places. My great-great-great grandfathers fought and shed blood in these lands. We’re defending the sacred. Water is sacred. Without water, there is no life. And one day, you’ll find out you can’t eat money.”
The 1865 Thacker Pass massacre is well documented in historical sources, books, newspapers, and oral histories. Despite the evidence but unsurprisingly, the Federal Government has not protected Thacker Pass or even slowed construction of the mine to allow for consultation to take place with Tribes. In late February, the Federal Government recognized tribal arguments that Thacker Pass is a “Traditional Cultural District” eligible for the National Register of Historic Places. But that didn’t stop construction from commencing.
“This is not a protest, it’s a prayer,” said Barlese. “But they’re still scared of me. They’re scared of all of us elders, because they know we’re right and they’re wrong.”
In the past couple of weeks both The Economist and Mother Jones have published covers showing people embracing industrial objects and exhorting “environmentalists” to get on board with the green building boom.
The Economist cover shows a man hugging a massive steel electric grid pylon and says “Hug Pylons Not Trees: The Growth Environmentalism Needs.” The Mother Jones cover shows a woman hugging an excavator, and says “Yes in Our Backyards: It’s time for progressives to fall in love with the green building boom.”
The latter is made even worse by the fact that it is Bill McKibben saying this. We expect relentless pro-industry, pro-growth propaganda from The Economist. But Mother Jones? Bill McKibben? McKibben begins his article in Mother Jones, Getting to Yes, by saying “I’m an environmentalist” and then proceeds to spend multiple pages telling us exactly how he is not an environmentalist but rather a pro-technology industrialist. To solve our “biggest problems” he pleads with us to “say yes” to “solar panels, wind turbines, and factories to make batteries and mines to extract lithium.”
Max Wilbert, co-founder of Protect Thacker Pass, climbed on top of an excavator on April 25, 2023 to protest the Thacker Pass Lithium Mine, currently being constructed in northern Nevada by Lithium Nevada Corporation. He was there with about 25 other people including Northern Paiute Native Americans Dorece Sam and Dean Barlese, who spent the day blocking mine construction and saying prayers to this land considered sacred by their people.
In Max’s book, Bright Green Lies, he describes “environmentalists” like McKibben as “bright greens”. These “environmentalists” understand that environmental problems exist and are serious, but believe that green technology and consumerism will allow us to continue our current lifestyles indefinitely. As Max writes: “The bright greens’ attitude amounts to: ‘It’s less about nature, and more about us.’”
In his Mother Jones article, McKibben illustrates how he’s less about nature, and all about us (meaning humans, our technologies, and our lifestyles). “Emergencies demand urgency,” he writes, and what he urges us is not to stop destroying nature, the source of all life on planet Earth, but rather to destroy more of it, by building more industry and mining more, for “electrons… a crop we badly need.”
McKibben acknowledges that “repeating the mistakes of our history” by building “a lithium mine on sacred territory in Nevada” is “truly unforgivable,” but then immediately dismisses the concerns of regional tribes by saying that “if we can’t make a quick energy transition, then the impact of that will be felt most by the poorest.” Does he not understand that for many traditional cultures and traditional spiritual practitioners, everywhere is sacred? Does he not understand that everywhere not already destroyed by industry is home to someone — sage-grouse, pronghorn, endangered spring snails, swallows, endangered trout, old growth sagebrush, and so many more? Apparently he does not, or perhaps he doesn’t care, because his article is all about promoting industry, nature be damned.
“So there’s one general rule you could derive: If something makes climate change worse, then we shouldn’t do it,” McKibben writes. I agree. Does McKibben think the 150,000 tons of CO2 the Thacker Pass lithium mine will emit per year don’t count? Clearly those emissions will make climate change worse. Does he think that the carbon emissions caused by digging up thousands of acres of ancient soil at Thacker Pass don’t count either? And what about the 700,000 tons per year of molten sulfur trucked into Thacker Pass from oil refineries; where will that molten sulfur come from if it doesn’t come from oil refineries, and do those oil refineries and their CO2 emissions not count? If we use McKibben’s rule, then clearly the Thacker Pass lithium mine should not be built, and yet he urges us to support more lithium mining.
McKibben and those pursuing the “electrify everything” agenda promoted by The Economist and Mother Jones are stuck in blinders about climate change. McKibben exposes these blinders when he writes: “slowing down lithium mining likely means extending the years we keep on mining coal.” He believes that this is our choice: lithium mining and batteries and electric vehicles, or coal and CO2 emissions. To him and the “electrify everything” crowd those are the only two options.
But there is another option: we can resist industrial culture and work to end it. We can block construction equipment rather than embracing it. We can dramatically lower our profligate energy use — no matter how it’s powered. We can protect the land and the natural communities, including human communities, that depend on unspoiled land, unpolluted soil, clean air, and clean water. We can be real environmentalists, deep green environmentalists, who understand that we must live within the limits of the natural world, and work to transform ourselves, our culture, our economy and our politics to put the health and well-being of the natural world first.
We can be more like Max and Dorece and Dean and the other activists who stood their ground to protect the land at Thacker Pass. We can block excavators, not hug them. Our very lives depend on it.
Editor’s Note: Many environmentalists state their reason for wanting to stop the destruction on nature is because, according to them, there is no humanity without nature. As a biophilic organization, DGR believes that we should save nature because nature has an inherent worth (irrespective of the value for humans). The following article is written with the same sentiment.
Environmentalists rightly urge us to consider the long-term effects of our actions. Plastic bags, they point out, can take hundreds of years to decompose, while radioactive waste can remain dangerous for hundreds of thousands of years. It could take the Earth’s biosphere several million years to recover from human-caused mass extinctions.
As an environmental philosopher, I spend a lot of time thinking about facts such as these. This can be depressing. Still, looking very far into the future offers a glimmer of hope. After all, our waste will eventually decompose. The ecosystems we have degraded will eventually recover.
To be sure, like all things, planet Earth will eventually meet its end, engulfed, perhaps, by the expanding sun. However, as comedian George Carlin once said, it will nonetheless “be here for a long, long, long time after we’re gone and it will heal itself, it will cleanse itself, ‘cause that’s what it does”.
Only a few people, perhaps including Donald Trump, claim that this provides a reason to refrain from preserving biodiversity, reducing pollution or taking any other sort of environmental action. However, some think it tells us why such action is needed.
For them, the fact that the planet will eventually recover tells us that when environmental action is needed, it’s needed not for the planet’s sake, but for ours – for the sake of us humans.
Almost no matter what we do, life will persist on Mother Earth – she is one tough lady. Even if there is a massive extinction, slowly the number of species will recover. So it is not Mother Earth that we should worry about. It is the quality of our own lives.
Satya Tripathi, secretary-general of the Global Alliance for a Sustainable Planet, agrees:
We need to look at ourselves, be very selfish, stop making high-sounding claims that we are helping Mother Nature and the planet, [and] start telling that we are helping ourselves […] The planet does not need saving. Mother Nature was here billions of years ago, and she will be here after us.
The planet does not need saving. Mitigating the impacts of climate change isn’t for Earth’s sake. Rather, it is for our own survival […] Even if we choose to neglect the climate emergency, and cause the Earth’s environment to be inhabitable, planet Earth would still survive.
The argument implied by these claims runs as follows. Take some immense and near-invulnerable entity such as planet Earth or Mother Nature. That entity will eventually recover from whatever damage we humans do to it.
So we don’t need to engage in environmental action for the sake of anything as grand as planet Earth or Mother Nature. We need to do it for ourselves – for the sake of us humans.
This is an argument for “anthropocentrism”: the view that the non-human world only has value because it serves human interests. There are several things wrong with it. Here, though, let’s consider just one.
The anthropocentrists seem to assume that people can only ever take environmental action either for the sake of some gigantic entity such as planet Earth, or for the sake of human beings. So if we reject the first option, we must accept the second.
That, however, is a false dilemma. Other options are available.
For the sake of the animals
Take Bukit Barisan Selatan National Park in Sumatra, for example. The anthropocentrists quoted above would, I expect, acknowledge that that huge area of highly biodiverse tropical forest should continue to be protected.
But they would add that it needn’t be protected for the sake of the planet. Even if the forest is levelled and transformed into coffee plantations, the planet will be just fine. Ditto Mother Nature.
They would add that Bukit Barisan Selatan should be protected for the sake of human beings – because it supplies certain people with vital material goods, for instance, or because it has cultural value for them.
But that is not the whole story. There is a third option – a third reason why the area should be protected.
Consider the non-human animals for whom the place is home. Consider the dishevelled, bear-like binturong, or the slow loris, a fluffy, owl-eyed mammal with a toxic bite. Or take the Sumatran rhino, the Sumatran tiger or the Sumatran elephant. These animals are not just parts of planet Earth, Mother Nature or whatever. They are conscious individuals.
And, as the philosopher Martha Nussbaum and others have argued, they both deserve to flourish and need places in which they can flourish. So, although the forest really should be protected for our sakes, it should be protected for theirs too.
The anthropocentrists are, therefore, partly right. The planet doesn’t need saving. But acknowledging this does not mean we must be “very selfish” and devote all our efforts to saving ourselves. There are other reasons to protect the strange, wonderful and partly non-human world we inhabit.
