by Deep Green Resistance News Service | May 5, 2012 | Colonialism & Conquest, Indigenous Autonomy, White Supremacy
By Chris McGreal / The Guardian
A United Nations investigator probing discrimination against Native Americans has called on the US government to return some of the land stolen from Indian tribes as a step toward combatting continuing and systemic racial discrimination.
James Anaya, the UN special rapporteur on the rights of indigenous peoples, said no member of the US Congress would meet him as he investigated the part played by the government in the considerable difficulties faced by Indian tribes.
Anaya said that in nearly two weeks of visiting Indian reservations, indigenous communities in Alaska and Hawaii, and Native Americans now living in cities, he encountered people who suffered a history of dispossession of their lands and resources, the breakdown of their societies and “numerous instances of outright brutality, all grounded on racial discrimination”.
“It’s a racial discrimination that they feel is both systemic and also specific instances of ongoing discrimination that is felt at the individual level,” he said.
Anaya said racism extended from the broad relationship between federal or state governments and tribes down to local issues such as education.
“For example, with the treatment of children in schools both by their peers and by teachers as well as the educational system itself; the way native Americans and indigenous peoples are reflected in the school curriculum and teaching,” he said.
“And discrimination in the sense of the invisibility of Native Americans in the country overall that often is reflected in the popular media. The idea that is often projected through the mainstream media and among public figures that indigenous peoples are either gone or as a group are insignificant or that they’re out to get benefits in terms of handouts, or their communities and cultures are reduced to casinos, which are just flatly wrong.”
Close to a million people live on the US’s 310 Native American reservations. Some tribes have done well from a boom in casinos on reservations but most have not.
Anaya visited an Oglala Sioux reservation where the per capita income is around $7,000 a year, less than one-sixth of the national average, and life expectancy is about 50 years.
The two Sioux reservations in South Dakota – Rosebud and Pine Ridge – have some of the country’s poorest living conditions, including mass unemployment and the highest suicide rate in the western hemisphere with an epidemic of teenagers killing themselves.
“You can see they’re in a somewhat precarious situation in terms of their basic existence and the stability of their communities given that precarious land tenure situation. It’s not like they have large fisheries as a resource base to sustain them. In basic economic terms it’s a very difficult situation. You have upwards of 70% unemployment on the reservation and all kinds of social ills accompanying that. Very tough conditions,” he said.
Anaya said Rosebud is an example where returning land taken by the US government could improve a tribe’s fortunes as well as contribute to a “process of reconciliation”.
“At Rosebud, that’s a situation where indigenous people have seen over time encroachment on to their land and they’ve lost vast territories and there have been clear instances of broken treaty promises. It’s undisputed that the Black Hills was guaranteed them by treaty and that treaty was just outright violated by the United States in the 1900s. That has been recognised by the United States supreme court,” he said.
Anaya said he would reserve detailed recommendations on a plan for land restoration until he presents his final report to the UN human rights council in September.
“I’m talking about restoring to indigenous peoples what obviously they’re entitled to and they have a legitimate claim to in a way that is not divisive but restorative. That’s the idea behind reconciliation,” he said.
But any such proposal is likely to meet stiff resistance in Congress similar to that which has previously greeted calls for the US government to pay reparations for slavery to African-American communities.
Read more from The Guardian: http://www.guardian.co.uk/world/2012/may/04/us-stolen-land-indian-tribes-un
by Deep Green Resistance News Service | May 2, 2012 | Biodiversity & Habitat Destruction, Colonialism & Conquest, Indigenous Autonomy
By Survival International
The Enawene Nawe Indians of the Brazilian Amazon have said they feel ‘desperate’, as their annual fishing ritual has provided them with almost no fish.
This is the fourth year running that the Indians have encountered drastically low fish stocks in their rivers, and the second year in which the ritual could not be properly performed.
This year’s catch is reportedly even lower than in 2009, when the Indians faced a catastrophic food shortage.
The lack of fish is blamed on pollution from the dams being built in the Juruena river basin. The Indians did not give their consent for the project, and have warned, ‘We don’t want the dams dirtying our water, killing our fish, invading our lands.’
During the Yãkwa ritual, Enawene Nawe men spend months in the forest, building wooden dams to trap fish, then smoking the fish and taking them to their villages by canoe.
This is a key part of the tribe’s culture, and crucial to the Indians’ diet as they do not eat meat.
Brazil’s Public Ministry has implemented an ‘emergency program’ and ordered the government’s indigenous affairs department, FUNAI, and the dam construction companies, to buy fish for the tribe.
Yãkwa has been recognized as part of Brazil’s cultural and historic heritage, and UNESCO has called for it to be ‘urgently safeguarded’.
From Survival International: http://www.survivalinternational.org/news/8296
by Deep Green Resistance News Service | May 1, 2012 | Colonialism & Conquest, Indigenous Autonomy, Lobbying, Mining & Drilling
By Dawn Paley / Vancouver Media Co-op
On Friday, the Chilean Supreme Court ratified a lower court ruling that rendered Goldcorp’s environmental assessment for the El Morro mine null, due to irregularities including the company’s failure to properly consult with the Diaguita Huascoaltinos Indigenous and Agricultural Community, whose lands would be destroyed if the mine is built.
Following the lower court ruling, Goldcorp stated that they would not stop working until they received an order declaring the Resolution of Environmental Quality, a kind of environmental permit, to be without effect. “This is the order, and there is no appeal,” said Sergio Campusano Villches, President of the Diaguita Huascualtino community.
The Chilean press is reporting that the Supreme Court decision was unanimous, and that the company must respond to the ruling before taking further steps towards opening the mine.
The judgement in their favour was a surprise, according to Campusano, who was already preparing to take the legal battle international.
“We were afraid because three of the five judges in the Chilean Supreme Court have been accused of being bought off,” Campusano told the Vancouver Media Co-op. “We were actually even preparing to go to the Inter American Commission, since we know there’s a lot of money at play here.”
The decision has raised the question of whether Goldcorp actually would prefer to deal with this case inside of Chile rather than in international courts, says Campusano. But, he says, his people will continue to oppose proposed copper mine, which requires an almost $4 billion investment by co-owners Goldcorp (70 per cent) and New Gold (30 per cent). Both companies are based in Vancouver.
“These days the ideas of ‘consultation’ and ‘consent’ have been manipulated by consulting and human resources firms that work for the government, local governments also stick their noses in there without knowing what they’re doing,” said Campusano. “All we did was play the game that they want us to play, and ‘the illusion’ has ended.”
The Diaguita Huascoaltinos Indigenous and Agricultural Community have already taken a case against Barrick Gold to the Inter-American Commission on Human Rights. Campusano will be in Vancouver in early June to speak at the Shout Out Against Mining Injustice event, organized by the Council of Canadians.
From Vancouver Media Co-op: http://vancouver.mediacoop.ca/story/chilean-supreme-court-red-lights-goldcorp-environmental-assessment/10689
by Deep Green Resistance News Service | Apr 30, 2012 | Alienation & Mental Health, Colonialism & Conquest, Human Supremacy, Indigenous Autonomy
By Chris Hedges / TruthDig
When civilizations start to die they go insane. Let the ice sheets in the Arctic melt. Let the temperatures rise. Let the air, soil and water be poisoned. Let the forests die. Let the seas be emptied of life. Let one useless war after another be waged. Let the masses be thrust into extreme poverty and left without jobs while the elites, drunk on hedonism, accumulate vast fortunes through exploitation, speculation, fraud and theft. Reality, at the end, gets unplugged. We live in an age when news consists of Snooki’s pregnancy, Hulk Hogan’s sex tape and Kim Kardashian’s denial that she is the naked woman cooking eggs in a photo circulating on the Internet. Politicians, including presidents, appear on late night comedy shows to do gags and they campaign on issues such as creating a moon colony. “[A]t times when the page is turning,” Louis-Ferdinand Celine wrote in “Castle to Castle,” “when History brings all the nuts together, opens its Epic Dance Halls! hats and heads in the whirlwind! Panties overboard!”
The quest by a bankrupt elite in the final days of empire to accumulate greater and greater wealth, as Karl Marx observed, is modern society’s version of primitive fetishism. This quest, as there is less and less to exploit, leads to mounting repression, increased human suffering, a collapse of infrastructure and, finally, collective death. It is the self-deluded, those on Wall Street or among the political elite, those who entertain and inform us, those who lack the capacity to question the lusts that will ensure our self-annihilation, who are held up as exemplars of intelligence, success and progress. The World Health Organization calculates that one in four people in the United States suffers from chronic anxiety, a mood disorder or depression—which seems to me to be a normal reaction to our march toward collective suicide. Welcome to the asylum.
When the most basic elements that sustain life are reduced to a cash product, life has no intrinsic value. The extinguishing of “primitive” societies, those that were defined by animism and mysticism, those that celebrated ambiguity and mystery, those that respected the centrality of the human imagination, removed the only ideological counterweight to a self-devouring capitalist ideology. Those who held on to pre-modern beliefs, such as Native Americans, who structured themselves around a communal life and self-sacrifice rather than hoarding and wage exploitation, could not be accommodated within the ethic of capitalist exploitation, the cult of the self and the lust for imperial expansion. The prosaic was pitted against the allegorical. And as we race toward the collapse of the planet’s ecosystem we must restore this older vision of life if we are to survive.
The war on the Native Americans, like the wars waged by colonialists around the globe, was waged to eradicate not only a people but a competing ethic. The older form of human community was antithetical and hostile to capitalism, the primacy of the technological state and the demands of empire. This struggle between belief systems was not lost on Marx. “The Ethnological Notebooks of Karl Marx” is a series of observations derived from Marx’s reading of works by historians and anthropologists. He took notes about the traditions, practices, social structure, economic systems and beliefs of numerous indigenous cultures targeted for destruction. Marx noted arcane details about the formation of Native American society, but also that “lands [were] owned by the tribes in common, while tenement-houses [were] owned jointly by their occupants.” He wrote of the Aztecs, “Commune tenure of lands; Life in large households composed of a number of related families.” He went on, “… reasons for believing they practiced communism in living in the household.” Native Americans, especially the Iroquois, provided the governing model for the union of the American colonies, and also proved vital to Marx and Engel’s vision of communism.
Marx, though he placed a naive faith in the power of the state to create his workers’ utopia and discounted important social and cultural forces outside of economics, was acutely aware that something essential to human dignity and independence had been lost with the destruction of pre-modern societies. The Iroquois Council of the Gens, where Indians came together to be heard as ancient Athenians did, was, Marx noted, a “democratic assembly where every adult male and female member had a voice upon all questions brought before it.” Marx lauded the active participation of women in tribal affairs, writing, “The women [were] allowed to express their wishes and opinions through an orator of their own election. Decision given by the Council. Unanimity was a fundamental law of its action among the Iroquois.” European women on the Continent and in the colonies had no equivalent power.
Rebuilding this older vision of community, one based on cooperation rather than exploitation, will be as important to our survival as changing our patterns of consumption, growing food locally and ending our dependence on fossil fuels. The pre-modern societies of Sitting Bull and Crazy Horse—although they were not always idyllic and performed acts of cruelty including the mutilation, torture and execution of captives—did not subordinate the sacred to the technical. The deities they worshipped were not outside of or separate from nature.
Seventeenth century European philosophy and the Enlightenment, meanwhile, exalted the separation of human beings from the natural world, a belief also embraced by the Bible. The natural world, along with those pre-modern cultures that lived in harmony with it, was seen by the industrial society of the Enlightenment as worthy only of exploitation. Descartes argued, for example, that the fullest exploitation of matter to any use was the duty of humankind. The wilderness became, in the religious language of the Puritans, satanic. It had to be Christianized and subdued. The implantation of the technical order resulted, as Richard Slotkin writes in “Regeneration Through Violence,” in the primacy of “the western man-on-the-make, the speculator, and the wildcat banker.” Davy Crockett and, later, George Armstrong Custer, Slotkin notes, became “national heroes by defining national aspiration in terms of so many bears destroyed, so much land preempted, so many trees hacked down, so many Indians and Mexicans dead in the dust.”
The demented project of endless capitalist expansion, profligate consumption, senseless exploitation and industrial growth is now imploding. Corporate hustlers are as blind to the ramifications of their self-destructive fury as were Custer, the gold speculators and the railroad magnates. They seized Indian land, killed off its inhabitants, slaughtered the buffalo herds and cut down the forests. Their heirs wage war throughout the Middle East, pollute the seas and water systems, foul the air and soil and gamble with commodities as half the globe sinks into abject poverty and misery. The Book of Revelation defines this single-minded drive for profit as handing over authority to the “beast.”
The conflation of technological advancement with human progress leads to self-worship. Reason makes possible the calculations, science and technological advances of industrial civilization, but reason does not connect us with the forces of life. A society that loses the capacity for the sacred, that lacks the power of human imagination, that cannot practice empathy, ultimately ensures its own destruction. The Native Americans understood there are powers and forces we can never control and must honor. They knew, as did the ancient Greeks, that hubris is the deadliest curse of the human race. This is a lesson that we will probably have to learn for ourselves at the cost of tremendous suffering.
In William Shakespeare’s “The Tempest,” Prospero is stranded on an island where he becomes the undisputed lord and master. He enslaves the primitive “monster” Caliban. He employs the magical sources of power embodied in the spirit Ariel, who is of fire and air. The forces unleashed in the island’s wilderness, Shakespeare knew, could prompt us to good if we had the capacity for self-control and reverence. But it also could push us toward monstrous evil since there are few constraints to thwart plunder, rape, murder, greed and power. Later, Joseph Conrad, in his portraits of the outposts of empire, also would expose the same intoxication with barbarity.
The anthropologist Lewis Henry Morgan, who in 1846 was “adopted” by the Seneca, one of the tribes belonging to the Iroquois confederation, wrote in “Ancient Society” about social evolution among American Indians. Marx noted approvingly, in his “Ethnological Notebooks,” Morgan’s insistence on the historical and social importance of “imagination, that great faculty so largely contributing to the elevation of mankind.” Imagination, as the Shakespearean scholar Harold C. Goddard pointed out, “is neither the language of nature nor the language of man, but both at once, the medium of communion between the two. … Imagination is the elemental speech in all senses, the first and the last, of primitive man and of the poets.”
All that concerns itself with beauty and truth, with those forces that have the power to transform us, are being steadily extinguished by our corporate state. Art. Education. Literature. Music. Theater. Dance. Poetry. Philosophy. Religion. Journalism. None of these disciplines are worthy in the corporate state of support or compensation. These are pursuits that, even in our universities, are condemned as impractical. But it is only through the impractical, through that which can empower our imagination, that we will be rescued as a species. The prosaic world of news events, the collection of scientific and factual data, stock market statistics and the sterile recording of deeds as history do not permit us to understand the elemental speech of imagination. We will never penetrate the mystery of creation, or the meaning of existence, if we do not recover this older language. Poetry shows a man his soul, Goddard wrote, “as a looking glass does his face.” And it is our souls that the culture of imperialism, business and technology seeks to crush. Walter Benjamin argued that capitalism is not only a formation “conditioned by religion,” but is an “essentially religious phenomenon,” albeit one that no longer seeks to connect humans with the mysterious forces of life. Capitalism, as Benjamin observed, called on human societies to embark on a ceaseless and futile quest for money and goods. This quest, he warned, perpetuates a culture dominated by guilt, a sense of inadequacy and self-loathing. It enslaves nearly all its adherents through wages, subservience to the commodity culture and debt peonage. The suffering visited on Native Americans, once Western expansion was complete, was soon endured by others, in Cuba, the Philippines, Nicaragua, the Dominican Republic, Vietnam, Iraq and Afghanistan. The final chapter of this sad experiment in human history will see us sacrificed as those on the outer reaches of empire were sacrificed. There is a kind of justice to this. We profited as a nation from this demented vision, we remained passive and silent when we should have denounced the crimes committed in our name, and now that the game is up we all go down together.
From TruthDig: http://www.truthdig.com/report/item/welcome_to_the_asylum_20120430/
by Deep Green Resistance News Service | Apr 28, 2012 | Indigenous Autonomy, Worker Exploitation
By Rhodri Davies / Al Jazeera
Emiliano Veria searches through knee-high piles of garbage, in a dump that stretches to the horizon.
It’s a daily fight between him, scores of other scavengers and carrion birds. Amid smouldering waste, the pickers look for metals and clothes to sell. Alongside the vultures, they hunt for food to eat.
“It’s not better here than elsewhere, but I can’t find work and I have no money. The little I find here is to buy food. If not, I have nothing. Nothing here, no work,” Veria said.
The 29-year-old has been working at Cambalache – on the edge of Ciudad Guayana in Venezuela’s eastern Bolivar State – for more than a year, usually for three months at a time.
He, like his wife and children with him, is a member of the indigenous Warao.
President Hugo Chavez has championed indigenous communities, which make up about two per cent of Venezuela’s population. Before taking power in 1998, he said he would pay back the state’s “historic debt” to the customarily marginalised groups, and subsequently recognised them in the constitution.
The Warao number more than 20,000 people, who usually live on the waterways of the Orinoco Delta – a sparsely populated area the size of Belgium. There, the Orinoco River spreads out along 360km of the Atlantic Coast.
Of about 80 families – some 400 people – living at Cambalache, almost all are Warao. Working off the city’s waste can be fatal. Rubbish trucks have crushed several children and adults during the past few years. The workers are also mindful of thieves, who carry out violent attacks in the area – particularly when pickers are working at night, lit only by torchlight.
There is also the constant threat of disease – measles, tuberculosis and other respiratory problems.
Unfulfilled promises
Furthermore, non-governmental organisations say HIV is a problem for the population there, with women sometimes reportedly drifting into prostitution.
The work is hard, as 45-year-old scavenger Miguel Lopez said: “Those who arrive early earn more. You can work up to ten hours and still you can afford almost nothing.”
Perhaps an irony of their work is that the metals they search for – such as aluminum and steel – are in abundance in the region. Ciudad Guayana, a city of about 350,000, has been experiencing a boom, powered by steel plants and aluminum smelters. The area is rich in supplies of iron ore and bauxite.
As the metropolis has grown economically, the Warao population at Cambalache has increased with it. It has more than doubled since 1998, when there were 35 families living off the dump. Now, alongside residents’ shacks, the government has provided 30 concrete homes and there is a metal structure that is used as a school.
But community representatives say the state has not fulfilled promises to build 45 homes and a permanent school.
“They promise to come and we are wasting our time waiting,” Raimundo Maica, a community leader, said. “Because we have to go to the dump every day to work and solve our problem of having no food. We are not made of iron. They say that they will come on a specific day and hour and we’ve waited with empty bellies. Why do they work for others and not us?”
Of those who make the journey from the Delta to Cambalache, most take months using boats. Some have died from dehydration on the way. But still Cambalache is seen as a more promising venture than staying at home.
The waterways of the delta provide scant economic opportunity. Subsistence fishing and harvesting a small amount of crops is the norm.
One such community, near the Delta’s capital, Tecupita, is the Moriche. Here about 700 locals live on the banks of the River Orinoco, listlessly lying in hammocks after securing a daily catch of fish. Chavez’s administration has made much publicity of social welfare programmes – named Las Missiones – which include educational stipends for such villages.
Read more from Al Jazeera: http://www.aljazeera.com/indepth/features/2012/04/201242295633429772.html
by Deep Green Resistance News Service | Apr 25, 2012 | Climate Change, Indigenous Autonomy
By Thin Lei Win / AlertNet
The 400-strong Eskimo community in Newtok in western Alaska is living on shaky ground. Literally.
The permafrost – the permanently frozen subsoil – on which the village is located is melting as temperatures warm.
Advanced erosion caused by the Ninglick River next to the village and seasonal flooding and storm surges are further threats to its existence.
The Arctic Sea ice which normally acts as a buffer to storm surges is also reducing, making the village vulnerable to future extreme weather events, said Robin Bronen from the University of Alaska who has been working with the community for five years.
“We don’t have hurricanes in Alaska but we’ve been experiencing hurricane-force winds,” she told AlertNet at the sixth International Conference on Community-Based Adaptation to Climate Change in the Vietnamese capital Hanoi.
Newtok, which is below sea-level, is already facing problems with saline intrusion in the water systems, she said.
“They have serious issues with sanitation too because the sewage lagoon is eroding. It was on top of frozen earth and it’s now melting,” added Bronen, who is also a human rights lawyer.
For this Yup’ik-speaking Eskimo community of subsistence hunters and fishermen, the only option left for adapting to the changing climate is to relocate.
The Newtok Planning Group, made up of community elders, federal and state agencies and non-government organisations, has chosen a spot nine miles south on Nelson Island called Mertarvik – it means “getting water from the spring” in Yup’ik.
“Their vision of their community is to be sustainable and resilient for the long-term so they’re looking at alternative technologies to get the electricity they need and alternative forms of housing so they use less energy,” said Bronen.
Like the residents of Newtok many other people around the world are likely to become climate refugees in the coming decades. Experts say Newtok’s experience underlines the urgent need to come up with a co-ordinated approach for relocating communities forced to abandon their homes because of rising sea levels and changing weather patterns.
Read more from AlertNet
