Despite living just 90km from a massive diamond mine, Jackie Hookimaw Witt has watched poverty tear at the fabric of Attawapiskat, an indigenous community in northern Canada.
The northern Ontario community made international headlines recently, when the chief declared a state of emergency, as many houses lacked heating during frozen winters, and families were left sleeping in storage sheds, shacks or run-down trailers, often with no running water.
“Why are our people living in such extreme poverty when we are so close to this rich mine?” asked Witt, a mining critic born and raised in Attawapiskat. “There is something wrong with this.”
As mining companies around the world reap profits from high commodity prices, people in Attawapiskat are demanding a bigger slice of the pie from the diamonds extracted from their traditional territory.
“Our native politicians are pushing for revenue sharing,” where resource royalties from the Victor diamond mine would go directly to indigenous administrations, known as band councils, rather than straight to the provincial government, Witt told Al Jazeera.
Environmental concerns
Beyond royalties and questions over who should finance development and new homes in Attawapiskat, indigenous people worry that increased mineral extraction is ruining the local environment.
“When we have mining in the area, First Nations that have lived off the land won’t be able to hunt trap or fish anymore,” said Stan Beardy, Grand Chief of Nishnawbe Aski Nation, who represents 49 communities – including Attawapiskat.
“I have major concerns about the local environment,” he told Al Jazeera. “If standards are not high enough, it will destroy me and my people; we have nowhere else to go.”
Ormsby, from the mining company, said that diamond extraction does not hurt local ecosystems. They just dig and then “wash and crush” the stones, he said.
But others are not so sure.
“At the beginning [during the mine’s construction] I had a brother who worked there,” Witt said. “He was digging with big machinery. He was shocked to see how they were using explosives for open pit mining. It hurt him when he saw the land desecrated, it haunted him.”
With natural resource extraction driving Canada’s economy, the federal government is keen to have more big projects such as the De Beers Victor mine.
But some native leaders have warned of increased strife between corporations and indigenous people if a broader agreement on resource royalties is not reached, as frustration boils over, with wealth and poverty sitting side-by-side.
“The settlers have not fulfilled their obligations [signed under treaties with natives],” Chief Beardy said. “They are taking all the benefits derived from the land. As a result, we are extremely poor.”
After cessation of hostilities for some months in the Niger-Delta, the Movement for the Emancipation of the Niger-Delta, MEND, weekend, threatened to bomb telecommunication giant, MTN, SACOIL and other investments of South Africa in Nigeria because of alleged interference of President Jacob Zuma in its struggle for justice in the Niger-Delta.
The militant group issued the warning in an internet post by its spokesman, Jomo Gbomo, shortly after it bombarded the National Agip Oil Company, NAOC, trunk line at Brass in Bayelsa state on Saturday.
In a disguised reference to the tribulation of its assumed leader, Henry Okah and postponement of his trial in by a South-African court, the militant group said the South Africa President has reduced himself to a mercenary of President Goodluck Jonathan.
According to it: “In the dark days to come, MTN, SACOIL, and other South African investments will pay a heavy price for the interference of Jacob Zuma in the legitimate fight for justice in the Niger Delta by its people. The South African President has reduced himself to the position of a hired thug for Goodluck Jonathan.”
The group, which also announced a new phase for its struggle for justice, claimed responsibility for the January 28 bombing of the Ogbogbabene country home of the Minister of Niger-Delta, Elder Peter Godsday Orubebe in Burtutu Local Government Area of Delta State.
In the words of the group, “On Saturday, the 4th of February at 19:30hrs, fighters of the Movement for the Emancipation of the Niger Delta (M.E.N.D) attacked and destroyed the Agip trunk line at brass in Bayelsa State in the Niger Delta region of Nigeria.
“This relatively insignificant attack is a reminder of our presence in the creeks of the Niger Delta and a sign of things to come”, it stated.
“We have constantly warned Nigerians about Goodluck Jonathan and his train of idiots running Nigeria. Events of the last few months have vindicated our position on the inability of this moron to lead Nigeria anywhere but downwards”, the group added.
“Rather than address serious issues facing the nation and its citizens, Goodluck Jonathan squanders public funds on tribalistic sycophants and thugs calling themselves ex-militants.
Indigenous communities on Nicaragua’s northern Caribbean coast continue to suffer threats, kidnappings, torture and unlawful arrests while defending communal territory from illegal settlements and mining.
Residents say they’re worried about losing ancestral land as well as traditional farming, hunting and fishing practices as the forest is cleared and mines pollute local streams and rivers.
This year, there have been 643 cases of violence against Indigenous peoples, including death threats, the burning of homes, unlawful arrests, kidnappings, torture and displacement, according to Indigenous rights groups that spoke at an Inter-American Commission on Human Rights panel this month.
Increasing violence in northern Nicaragua this year has displaced rural families and led to calls for more drastic action from the international community, which activists say hasn’t done enough to hold the Ortega government accountable for human rights abuses.
For years, Indigenous communities on Nicaragua’s northern Caribbean coast have suffered threats, kidnappings, torture and unlawful arrests while defending communal territory from illegal settlements and mining. This year appears to be as bad as ever, and residents say they are desperate for help.
“Urgent measures must be taken to protect these communities,” said Gloria Monique de Mees, the OAS rapporteur on the rights of Afro-descendants and against racial discrimination. “Failure to address the crisis will only embolden the Nicaraguan government to continue its repressive campaign.”
Much of the violence is concentrated within the North Caribbean Coast Autonomous Region (RACCN), a jurisdiction communally governed and titled by Indigenous communities since the late 1980s. It’s home to Miskitus, Mayangnas, Ulwa, Ramas, Creole and Garífunas peoples, and contains mountain, rainforest and coastal ecosystems.
The area has attracted non-Indigenous Nicaraguans, known locally as colonos, looking to set up farms, logging operations and artisanal mines. Massive gold and copper deposits have also created opportunities for multinational mining corporations, with backing from the government.
Indigenous communities say they’re worried about losing ancestral land as well as traditional farming, hunting and fishing practices as the forest is cleared and mines pollute local streams and rivers.
An IACHR panel in March on unlawful arrests in Nicaragua. Photo by CIDH via Flickr. CC BY 2.0
Conflicts between Indigenous communities and the colonos, who are often armed, have led to tragedy in multiple instances this year, according to witnesses who spoke at a panel hosted by the Inter-American Commission on Human Rights (IACHR) this month.
“This situation was created particularly by the dispossession of our territories as part of a process of colonization that implies, in the words of the communities, an ethnocide, in which settlers deprive us of our food and exploit our natural resources, usurping Indigenous territories through acts of armed violence and strategies to destroy out traditional ways of life,” Tininiska Rivera, a community member now living in exile, said during the panel.
In the first six months of this year, there have been over 643 cases of violence against Indigenous peoples, including death threats, the burning of homes, unlawful arrests, kidnappings, torture and displacement, according to several Indigenous rights groups present at the panel.
Many of the communities where the violence occurred have protection measures in place from the IACHR, which involves asking for special intervention by the Nicaraguan government. Human rights advocates say officials haven’t complied.
In one instance this year, five people were killed and two were seriously injured in the Wilú community in the Mayangna Sauní As territory. During the same incident, other families saw their homes and crops burned down, resulting in their displacement. At least 75 Indigenous people have been killed in the area since 2013, according to the panel.
At least 58 of this year’s cases in protected communities involved sexual, psychological, or physical violence against women, the groups said.
There have also been 37 cases in which forest rangers have been targeted by the government while carrying out patrols, according to Camila Ormar, an attorney for the Center for Justice and International Law (CEJIL). Eleven Mayangna people have been formally convicted while another 14 have outstanding arrest warrants.
Colonos have used high-caliber weapons and deprived their captors of food, according to the communities. They allegedly have connections to the government as well as various groups made up of former combatants from the revolution.
“One of the stopping points is not to engage with the dictatorship as if everything were normal, but rather to recognize the scale of the abuses that are ongoing, the imprisonment of not just the religious but the young people, the sexual violence against women and children, the dispossession of whole communities,” said OAS Rapporteur on the Rights of Indigenous Peoples, Arif Bulkan.
In 2022, the US issuedsanctions against state-owned mining company Empresa Nicaragüense de Minas (ENIMIENAS), saying that it was “using gold revenue to continue to oppress the people of Nicaragua.” But the country’s mining concessions have continued to expand, often in Indigenous communities that struggle to find adequate legal representation or don’t understand their rights.
Between October 2023 and April 2024, the government granted three Chinese companies 13 mining concessions in the country, eight of them in the RACCN, according to a Confidential investigation published earlier this year. All of them were approved within eight months, suggesting that proper environmental impact studies and consultation with the communities were never carried out.
The concessions last 25 years and gives the three companies — Zhong Fu Development, Thomas Metal and Nicaragua XinXin Linze Minera Group — exclusive rights to extract minerals in the area, according to the investigation.
The companies couldn’t be reached for comment for this article. The Ministry of Energy and Mines didn’t respond to Mongabay’s requests.
Speakers at the IACHR panel said it’s important to continue to document the human rights abuses taking place on the northern Caribbean coast and to bring it to attention of the rest of the world. They also said that many protection measures are still working but also need to be improved.
For his part, Bulkan said that the international community has been “timid” in its response to the situation in Nicaragua. “[There has been] a shameless response from what we would think of as champions of human rights in the region,” he said. Adding, “One clear line of work has to be continuing with advocacy with the international community.”
Max Radwin is a staff writer covering Latin America for Mongabay. For updates on his work, follow him on Twitter via @MaxRadwin.
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On Friday, August 30, Applied Energy Services Corporation (AES), a global utility and power generation company, submitted a proposal to Santa Fe, New Mexico county commissioners to build a 700-acre solar facility with a battery energy storage system (BESS).
On September 5th, a thermal runaway fire started at the AES-built SDG&E (San Diego Gas and Electric) Battery Storage Facility in Escondido, California. (With a thermal runaway fire, excessive heat causes a chemical reaction that spreads to other batteries.) Authorities issued a mandatory evacuation order for the immediate area, and a “shelter in place” order for areas as far as over a mile away from the fire. (To shelter in place, people must go indoors, shut doors and windows, and “self-sustain” until emergency personnel provide additional direction.) Schools up to three miles away from the fire were evacuated Thursday and canceled for Friday. 500 businesses closed.
As of this morning, Saturday, September 7th, officials have not yet lifted orders to evacuate and shelter in place.
On social media, people have reported smelling “burning plastic” inside their homes (despite windows being closed) and feeling ill.
People from Oceanside to Encinitas encountered a strong chemical smell starting around 5 pm Friday, the 6th. Around 8:30 pm, San Diego County Air Pollution Control District officials said that this smell was not related to the BESS fire in Escondido. Due to the odors’ fleeting nature, they were unable to identify its source.
This is the 3rd AES BESS thermal runaway fire in five years. Officials predict that it could take up to 48 hours to extinguish.
A May 2024 battery fire in Otay Mesa, California kept firefighters on the scene for nearly 17 days. They sprayed eight million gallons of water on the site. The county’s hazmat team tested water runoff and smoke and reported no toxic or dangerous levels. (Is the keyword in this last sentence “reported?”)
For a list of battery energy storage “failure incidents,” see Electric Power Research Institute’s database. Globally, 63 utility and industrial-scale battery energy storage systems endured failure events from 2011 to 2023. After South Korea, the U.S. has experienced the most major battery energy storage-related fires, with California (six, with this Escondido fire) and New York (four) reporting the most incidents.
Back in Santa Fe County, petitioners emailed and hand-delivered a request to county commissioners on July 23 and August 23 to enact a moratorium on AES’s solar facility and battery energy storage system. Commissioners did not review these petitions before AES submitted its application on August 30th. A moratorium cannot apply to a pending application.
AES’s Escondido Battery Energy Storage facility has 24 BESS battery containers. The corporation plans to install 38 battery containers at its Rancho Viejo BESS facility.
Please also read my September 5th post, 21 questions for solar PV explorers, and check out Shauna and Harlie Rankin’s video, “Government announces 31 million acre land grab from U.S. ranchers (for solar and wind facilities).” It explains that federal officials and corporations have joined forces to install “renewable power” corridors—five miles wide, 70 miles long, and larger—around the U.S. by 2030. These corridors will cover farm and ranchland with solar and wind facilities.
I also highly recommend Calvin L. Martin’s August 2019 report, “BESS Bombs: The huge explosive toxic batteries the wind & solar companies are sneaking into your backyard.” Part 1 and Part 2. I recommend reading this report even though powers-that-be removed its videos.
According to basic engineering principles, no technology is safe until proven safe. Will legislators continue to dedicate billions of dollars to subsidizing solar power, wind power, battery storage and EVs? Will commissioners and regulators say, “We have to expect some thermal runaway fires in order to mitigate climate change threats?” Or, will they build safety features into BESS like this firefighter suggests? Will they protect the public and insist on certified reports from liability-carrying professional engineers that all hazards have been mitigated before they permit new facilities and new battery storage systems?
1. Do you agree with Herman Daly’s principles—don’t take from the Earth faster than it can replenish, and don’t waste faster than it can absorb?
2. Should solar PV evaluations recognize the extractions, water, wood, fossil fuels and intercontinental shipping involved in manufacturing solar PV systems?
3. How should a manufacturer prove that slave laborers did not make any part of its solar PV system?
4. Should evaluations of solar PVs’ ecological impacts include impacts from chemicals leached during PVs’ manufacture?
5. Should evaluations assess the ecological impacts of spraying large-scale solar facilities’ land with herbicides to kill vegetation that could dry and catch fire?
6. Does your fire department have a plan for responding to a large-scale solar facility fire on a sunny day—when solar-generated electricity cannot be turned off?
7. Since utilities can’t shut off rooftop solar’s power generation on a sunny day, firefighters will not enter the building: they could be electrocuted. Meanwhile, every solar panel deployed on a rooftop increases a building’s electrical connections and fire hazards. How/can your fire department protect buildings with rooftop solar?
8. Solar panels are coated with PFAs in four places. Panels cracked during hailstorms can leach chemicals into groundwater. Who will monitor and mitigate the chemicals leached onto land under solar panels?
9. To keep clean and efficient, solar panels require cleaning. Per month, how much water will the solar PV facility near you require?
10. Covering land with paved roads, parking lots, shopping malls, data centers…and large solar facilities…disrupts healthy water cycling and soil structure. Should evaluations assess the impact of these losses? How/can you restore healthy water cycling and soil structure?
11. Since solar PVs generate power only when the sun shines—but electricity users expect its availability 24/7—such customers require backup from the fossil-fuel-powered grid or from highly toxic batteries. Should marketers stop calling solar PVs “renewable,” “green,” “clean,” “sustainable” and “carbon neutral?”
12. Inverters convert the direct current (DC) electricity generated by solar panels to alternating current (AC)—the kind of electricity used by most buildings, electronics and appliances. (Boats and RVs do not connect to the grid; they use DC—batteries—to power their appliances.) Inverters “chop” the electric current on building wires, generating a kind of radiation. What are the hazards of such radiation? How/can you mitigate it?
13. At their end-of-usable-life, solar PVs are hazardous waste. Who pays the ecological costs to dispose of them?
14. Who pays the financial bill to dispose of solar PV systems at their end-of-usable-life? If you’ve got a large-scale solar facility, did your county commissioners require the corporation to post a bond so that if/when it goes bankrupt, your county doesn’t pay that financial bill?
15. After a solar facility’s waste has been removed, how/will the land be restored?
16. From cradles-to-graves, who is qualified to evaluate solar PVs’ ecological soundness? Should the expert carry liability for their evaluation? Should consumers require a cradle-to-grave evaluation from a liability-carrying expert before purchasing a solar PV system?
17. Do solar PVs contribute to overshoot—using water, ores and other materials faster than the Earth can replenish them?
18. If overshoot is a primary problem, and climate change, loss of wildlife species and pollution are consequences of overshoot, do we change our expectations of electric power, devices, appliances and the Internet?
19. Can you name five unsustainable expectations about electric power?
20. Can you name five sustainable expectations about electric power?
21. In your region (defined by your watershed), who knows how to live sustainably?
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SUBSIDIZING SOLAR
U.S. subsidies of semiconductor and green energy manufacturers could reach $1 trillion.
When it opened in 2014, the Ivanpah Solar Power Facility in the Mojave Desert was the world’s largest solar thermal power station. Read about its daily consumption of natural gas, the subsidies it used to fund its $2.2 billion cost, its devastation of 3500 acres of desert habitat, its fire, and its annual production of electricity.
The new Just Transition Litigation Tracking Tool from the Business & Human Rights Resource Centre has documented, up to 31 May 2024, 60 legal cases launched around the world by Indigenous Peoples, other communities and workers harmed by “renewable” supply chains. Cases brought against states and/or the private sector in transition mineral mining and solar, wind and hydropower sectors challenge environmental abuses (77% of tracked cases), water pollution and/or access to water (80%), and abuse of Indigenous Peoples’ rights (55%), particularly the right to Free, Prior and Informed Consent (FPIC – 35% of cases). These cases should warn companies and investors that expensive, time-consuming litigation can quickly eat up the benefits of such shortcuts.
For two decades, a small group of nuns in rural Kansas has taken on Netflix, Amazon and Google on social issues. Even when their stocks amount to only $2,000, the nuns propose resolutions at shareholders’ meetings. For example, the sisters have asked Chevon to assess its human rights policies, and for Amazon to publish its lobbying expenditures.
When Rio Tinto proposed mining lithium in Serbia’s Jadar Valley (whose deposits could cover 90% of Europe’s current lithium needs), the corporation claimed that mining would meet environmental protection requirements. Locals learned about the mining’s potentially devastating impacts on groundwater, soil, water usage, livestock and biodiversity from tailings, wastewater, noise, air pollution and light pollution. 100,000 Serbians took to the streets, blocked railways—and moved President Aleksandar Vucic to promise that mining will not proceed until environmentalists’ concerns are satisfied.
Editor’s note: We can no longer continue to deny the evidence. We are living through the end stage of the Pyrocene. We have hit rock bottom and are seeking solutions from anywhere else but to slow down. Unfortunately, the necessary change will not come from us, rather something external will bring us down. But we should give it a push whenever possible. Dying and being reborn is a natural process, we must contract when faced with hard times.
“The best type of degrowth is practiced as a pre-emptive measure at a time of health and abundance, not when it is too late, to ensure that maximum resource is conserved for the difficult times ahead.” – George Tsakraklides
Ancestral Future’, a book by Ailton Krenak, the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters), was published in English on July 30, 2024.
An Indigenous leader, environmentalist, philosopher, poet and writer, Krenak advocates for a paradigm shift away from modern Western notions of progress, development and unrestrained economic growth that are the root cause of global challenges like climate change and biodiversity loss.
He says he believes we can change course and that several possible sustainable futures exist if humanity reconnects with ancient wisdom, recognizes Earth as a living organism and lives in harmony with nature.
In this interview, Krenak discusses his newly translated book and what he thinks our possible futures look like.
For decades, scientists have been warning that the world is heading toward catastrophic scenarios due to climate change. But Ailton Krenak refuses to think about an apocalypse. On the contrary, he argues that there are several possible futures — but they will only be achievable when we realize that “being is more important than having.”
For the Brazilian Indigenous leader, environmentalist, philosopher, poet and writer, Western society is facing an urgent need for a paradigm shift that challenges the ideas of progress and development themselves.
“I’m not a pessimist, but I’m sure that the only way to move forward in this world is to reconnect with ancient wisdom. We have long been divorced from this living organism that is the Earth,” Krenak said in an interview with Mongabay.
Born in Itabirinha, in the state of Minas Gerais, the 71-year-old Indigenous leader has been a prominent figure and an advocate for Indigenous rights for decades. In the late ‘80s, he became famous for his appearance at Brazil’s National Constituent Assembly, where he functioned as a representative of Indigenous peoples in constitutional debates.
While giving his speech at the Congress in 1987, he stood on a platform, in front of those who threatened the land rights and culture of Indigenous peoples, and painted his face in black jenipapo paste (from the genipap fruit, Genipa americana). It was a form of protest against the setbacks and violent attacks on his rights and those of his Krenak relatives by the Brazilian dictatorship. The following year, a new Constitution was put into law, establishing fundamental rights for Brazil’s Indigenous peoples for the first time in history.
From then on, Krenak’s efforts to raise awareness around the world about the need to rescue ancestral values intensified. His profound ideas have been disseminated through lectures, educational courses and articles. He has been awarded with honorary doctorates from three esteemed Brazilian universities, published more than 15 books — some of them have been translated into more than 13 languages. And, in 2024, he became the first Indigenous person elected to join the Academia Brasileira de Letras (Brazilian Academy of Letters).
Well known for thinking outside the box and being provocative, Krenak has a deeply skeptical view of capitalist progress and agues it devalues the natural world. He says he believes humanity is facing an urgent need to reconnect with the biocentric approach that dethrones humanity from its pedestal and roots us back to our origin. This is the main argument of his most recent book, Ancestral Future. Published in Portuguese in 2022, it is a compilation of five essays in which Krenak deals with the preservation of rivers as a way of conserving the future. The English translation of the book is now available and was published on July 30.
To mark the new release of his translated book, Mongabay spoke with the Indigenous academic by phone for more than an hour about spirituality, modern Western society, ancestral values and his ideas for possible futures.
Mongabay: In your books and lectures, you advocate for an eco-centric perspective that recognizes intrinsic value in all life forms and seeks to de-emphasize human prominence. This is similar to how many Indigenous peoples live, but it is very distant from modern Western mentality, which centers humans and treats nature primarily as a resource. Why do you believe this radical paradigm shift in the Western world is so urgent and necessary?
Ailton Krenak: We are all experiencing a rupture in our sense of belonging to life. We are now perceiving everything as a threat: rains, floods, temperatures. But we don’t realize that what we are experiencing is the fever of the planet. This is the Earth responding to human actions that have long placed us at the center. It is what scientists define as the ‘Anthropocene,’ a theory suggesting that human activities have profoundly altered the functioning of the planet and that could mark a new geological era.
This scares us because we’re not accustomed to not having control over the planet. We struggle to accept that the Earth is a living, intelligent organism that cannot be subjected to anthropocentric logic. Yet, this reality asserts itself, and that’s why we live in constant tension. What we are experiencing today is a phenomenon of the 21st century, arising because we treated the 20th century as if it were a period where we could be on an industrial binge on the planet.
(Left) Ancestral Future by Ailton Krenak in English (available in English on July 30, 2024). (Right) Futuro Ancestral by Ailton Krenak in Portuguese (published in 2022).
Mongabay: Do you mean by ‘living irresponsibly’?
Ailton Krenak: Yes. The 20th century was very prosperous. The world experienced what the United Nations and other major organizations called global development, which resulted in the term ‘globalization.’ We spent the 20th century euphoric with this idea of a global village. But no one paid attention that if harm came to this village, everyone would be affected. The idea of a single global economy resulted in finance capitalism, which we experience today, which is an unsustainable way of living.
It’s frightening to observe that today, wealth isn’t where valuable things are. It’s not where rivers, mountains or forests are. It’s in large cities, in major industries. We’ve become accustomed to a false sense of well-being.
This Western worldview is very different, for example, from that of the Indigenous peoples of the Andes mountains in South America. They have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Good Living is a translation of the Quechan phrase sumaq kawsay. Sumaq means plenitude and kawsay means living. This is what I call a cosmovision, a lifestyle that considers only what the land has to offer us in the place we live in. For many peoples, this perspective has been sufficient for thousands of years. The idea of wealth is perceived differently — not from the experience of having things, but from belonging to a place. I see life on Earth as a cosmic dance. But this is only possible in communities that have this ancestral wisdom, that have managed to persevere with the Earth.
Mongabay: And why have modern Western societies moved so far away from this way of life?
Ailton Krenak: Western society has long been divorced from this living organism that is the Earth. This divorce from interconnection with Mother Earth has left us orphans. While humanity is moving away from its place, a bunch of big corporations are taking over and subjugating the planet: destroying forests, mountains and turning everything into merchandise.
In the West, what we experience is the constant stimulus to have, to buy, but not to be. If we look at human history, we see that it is impossible for everyone to have everything. When a few have a lot, thousands of others are materially poor. This is very easy to understand but very difficult to accept. Propaganda does that to us. More than a hundred years ago, when Henry Ford discovered that he could awaken everyone’s desire to own a car, he made the first billboard of a car with a slogan that said something like, ‘You will have one.’ That was the most disgraceful promise anyone has ever made to humanity. Fordism created the illusion that we can mass-produce the world. We have become a huge crowd of people wanting the same things.
I honestly don’t know if we will be able to reeducate ourselves for a world where what matters is life and the quality of life. It is not the clothes you wear or how much money you can show off. We are hostages of a broad and socially experienced condition that is an illusion. This results in tragedies, and they are everywhere. A river that you destroy never comes back. A mountain that you cut down to make laminate turns into a plain.
A group of women from a Quechan community spinning and dyeing fibers. Krenak talks about how the Indigenous peoples of the Andes mountains, including the Quechan, have been living for centuries under the concept of buen vivir or ‘good living,’ questioning the prevalent economic development narratives and recognizing humans as part of the natural world. Image by Shawn Harquail via Flickr (CC BY-NC 2.0).
Mongabay: What are the premises of this ‘ancestral way of life’ that need to be rescued to create possible futures?
Ailton Krenak: These cosmovisions are not theories, they cannot be presented in a literary work or in a document because they represent a way of being in the world. A collective way of living. If we were to answer in one sentence, it would be: We must learn to live with only what is necessary. In the children’s story The Jungle Book, all the creatures in the forest talk. At one point, the bear says to the boy that lives in the forest, ‘Only what is necessary, only what is necessary.’ It is beautiful because children understand what is necessary, but adults often do not. When we become adults, we go beyond the limits of what is necessary; we think we can force the Earth to give us what we want, not what it can sustainably provide. The phrase ‘only what is necessary’ is the first thing we will have to relearn. We have drawers to store everything we do not need. Maybe the first step is to imagine a world without drawers.
Mongabay: In 2024, you were elected to the Brazilian Academy of Letters and became the first Indigenous person to occupy a chair at the century-old institution. Do you consider this to be a sign that Indigenous culture and thoughts are beginning to be valued?
Ailton Krenak: I believe so. Indigenous literature is not only gaining relevance in Brazil but is also being translated in various countries. I believe this is likely because the Western repertoire has been exhausted. I see this movement as a desire to find some way out, a desire to think about the future. It’s as if we have hit rock bottom and are seeking solutions elsewhere.
For a long time, Brazilian educational institutions were subservient to European knowledge and literature. The majority still seek to transplant dominant thinking here. Brazil has not managed to shake off its ‘mongrel complex’ [an inferiority complex Brazilians feel in relation to the rest of the world] and continues to wait for a white boss to come and teach people how to live, even within the forest. Everyone, except for the deniers, knows that our modern relationship with nature is leading us to very difficult experiences in the coming years due to rising global temperatures.
If we are already highly vulnerable with current climate conditions, imagine when we reach temperatures unbearable for human life? We are undergoing changes that were not planned. We are experiencing a disruption within ourselves that was not programmed. If we wish to envision a future possibility, we need to put a limit on our relentless pursuit of development, of technology at any cost. This drive has been encouraged since childhood. You no longer see children building their own toys. In most schools, childhood is being shaped for a dystopian future, where toys are even influenced by the military industry. You see children playing with guns made out of plastic, pretending to kill each other. How can we cultivate a future like this? I understand that the world is realizing this is unsustainable and searching elsewhere for future possibilities.
Uros people harvesting some “totora” (Schoenoplectus californicus ssp. tatora) on Lake Titicaca, Peru. Image by Christophe Meneboeuf via Wikimedia Commons (CC BY-SA 2.5).
Mongabay: Is it obsolete to think about economic development and growth in today’s world? Or can a cosmovision complement the idea of economic development?
Ailton Krenak: The planet’s economic development is what is destroying life on Earth. We do not need economic development anymore. The wealth of the world is at least 8-10 times bigger than what we actually need. There are about 110 armed conflicts happening worldwide because the military industry needs to produce weapons. War is what boosts the economy the most in the world. It’s not life, it’s war. We invest trillions in war, not in protecting biodiversity. The discourse of progress and development is foolish because if you ask where humans will get water and food for everyone, they will tell you it’s from the land, as there’s no other place to get it from. Yet, they persist in ignoring adequate policies for land access.
Before talking about more development, it would be necessary to consider greater engagement with environmental issues, territorial issues, land management and the privatization, destruction and degradation of river basins. Otherwise, it is unsustainable. This paradigm shift is needed. I thought humanity would begin to reconsider the idea of development and globalization after the tragedy of the COVID-19 pandemic because, as a global event, it paralyzed everyone. I thought we would emerge as better human beings from this horror. But I am impressed by how we have worsened.
Mongabay: How do we change this paradigm? The signs are all there that we are heading for trouble, yet it seems that nothing much is happening.
Ailton Krenak: We should be skeptical of any expert, philosopher or global leader who claims to have a solution, because it’s a lie. It took us a long time to build the scenario we find ourselves in, and we won’t be able to undo it with a magic wand. If we had learned anything from the pandemic, which was a global experience, we would have changed our behavior. For example, greenhouse gas emissions would have decreased. But nothing has changed.
That’s why I fear that what will provoke this change that we need will be something external, it will not come from us. It could be another virus, an extreme weather event. Something that collapses our ability to move, our ability to live as we do now. Perhaps then we will undergo a cognitive rupture that stops us from being this consumerist metastasis and leads us to experience another way of living. I believe we have reached our limit and will be thrust into a different situation, a different reality. This could be very tragic though.
Mongabay: This seems like a rather pessimistic view …
Ailton Krenak: Yeah, it seems like we’ve gathered here to talk about the apocalypse. I don’t want to nurture that feeling within myself, nor do I want to cultivate it in others as if it were a declaration of surrender, but we can’t continue to deny the evidence. If we have climate events altering the weather, why should we continue to overspend on things nobody needs? When I published the bookIdeas to Delay the End of the World, I announced my distrust of the idea that development and progress would be the path to the future. I explained that a biocentric vision — an ethical perspective that holds every life as sacred — would be a path to the future.
But for that, we need to renounce the materialistic apparatus that surrounds us. Today, life has become solely focused on consumption, on economic growth at any cost. When I denounce this kind of end of the world, I’m not renouncing hope. But I also don’t want to promote a ‘placebo hope,’ one where you pat someone on the shoulder and say everything will be fine. It won’t be fine. We’re going to get worse for a while. But after that, we can improve, as long as we learn to renounce.
Mongabay: You say we will get worse for a while. Yet, you insist on the idea of possible futures. Do you really believe this is possible?
Ailton Krenak: Our planet is so wonderful. We cannot lose sight of the fact that life is everywhere. No one is a separate cocoon in the cosmos living this experience alone. You experience this with all the organisms that are in the planet’s biosphere. It is as if we were diluted in everything. We need to relearn how to walk softly on the Earth. When we learn to walk like this, we will experience wonder and nothing else will be needed. We must accept Nature’s invitation to dance with life. If we could have an organic mindset, which connects us with bees, ants, the grass that grows, the trees that shake in the wind, that shed their leaves and bring forth new shoots, we would understand that everything is constantly sprouting, growing, dying, being born.
Homo sapiens is the only animal that wants to be eternalized, wants to mummify itself, wants this monoculture way of eating the world. The Earth, Gaia, Pachamama, this living organism is intelligent, and we will have to negotiate with it our possible way out of this hole we have dug. Perhaps the answer lies in the capacity for affection, for embracing all other nonhuman beings.
Mongabay: When you close your eyes, what future do you see?
Ailton Krenak: When I’m on my land, cleaning the yard, I meditate. I detach from the harshness of daily life, close my eyes, and imagine a landscape where waters emerge from the mountains and form small streams. I become such a tiny organism that I dissolve into water. In this place, the concept of future isn’t something you problematize. You experience being the future. This is the ancestral future.
