The survival of the last uncontacted tribe in South America outside the Amazon is at stake.
Indigenous people living in a South American forest with one of the world’s highest rates of deforestation have appealed to the Inter-American Commission on Human Rights to save it from total destruction. Their uncontacted relatives are fleeing from one corner of the remaining forest to another, seeking refuge from ever-present bulldozers.
The Ayoreo-Totobiegosode of Paraguay’s Chaco forest have been trying since 1993 – when they submitted a formal land claim – to protect their forest in the face of a rapidly expanding agricultural frontier.
In 2013, given a total lack of political will in Paraguay to uphold the law and stop the destruction of their lands, they requested that the Inter-American Commission on Human Rights intervene.
In 2016, at the government’s request, they agreed to enter formal negotiations with the government for their land titles, but for 5 years, and despite 42 meetings, the destruction of their forest has continued unabated. Satellite photos reveal that the Ayoreo now live in an island of forest surrounded by monocultures and beef production.
The Ayoreo have now announced they are pulling out of the negotiations, and have written again to the Inter-American Commission, asking it to order the Paraguayan authorities to finally return their land to them, and expel the agribusiness corporations that have taken it over.
Although most Ayoreo-Totobiegosode were forcibly contacted by American evangelical missionaries some years ago, an unknown number remain uncontacted in the last island of their forest, which is now being cut down around them.
Earlier this year one uncontacted group made contact with a settled community of their relatives, to express their fear at the destruction of their forest refuge, before returning to the forest.
The Ayoreo-Totobiegosode leader Porai Picanerai, who was forcibly contacted by the American New Tribes Mission in 1986, said: “My uncontacted relatives are suffering and in danger because they barely have any space now to live in. There are many outsiders occupying our land and burning the forest for beef production.”
Porai also said: “After having participated in most of the 42 meetings, I can confirm that the government doesn’t keep its word, that it lies and doesn’t want to protect my people or return the lands that we’ve always lived in and cared for. We’ll only get the government to act by going to outside bodies like the Commission.”
Survival Researcher Teresa Mayo said today: “The Ayoreo-Totobiegosode have called a halt to the negotiation process as the government was just dragging it out while allowing the rampant destruction of the Ayoreo’s forest to continue. The state knows that it simply has to do nothing to effectively condemn the uncontacted Ayoreo to death – and if a government sees the solution to its “problem” as the extermination of a people, we’re talking about genocide.”
Cas Yikh of the Gidimt’en Clan are counting on supporters to go ALL OUT in a mobilization for the biggest battle yet to protect our sacred headwaters, Wedzin Kwa. We have remained steadfast in our fight for self-determination, and we are still unceded, undefeated, sovereign and victorious.
In January 2019, when Gidimt’en Checkpoint was raided by the RCMP, enforcing an injunction for Coastal GasLink fracked gas pipeline, your communities rose up in solidarity!
You organized rallies and marches. You published Solidarity Statements. You wrote your representatives. You put on fundraisers and donated to the Legal Fund. You pledged to stand by the Wet’suwet’en. The pressure worked to keep Wet’suwet’en land defenders and supporters safe as they navigated the colonial court system. All charges were dropped.
In January 2020, you answered the call to #SHUTDOWNCANADA! The world watched as the RCMP violently confronted unarmed Wet’suwet’en land defenders, on behalf of CGL, in an intense 6-day struggle for control over the territory, following industry’s eviction by Hereditary Chiefs.
This invasion ignited a storm of solidarity! The Wet’suwet’en were embraced in beautiful and powerful actions coast to coast and overseas. During February and March, thousands of people rose up in hundreds of demonstrations in solidarity with Indigenous sovereignty and environmental protection against the fracked gas industry.
During a wave of international uprisings, Canada came under fire for its refusal to engage in meaningful Free, Prior and Informed Consent with Indigenous Nations across Turtle Island. Canada’s denial of responsibility and failure to implement the United Nations Declaration of the Rights of Indigenous Peoples resulted in the fight for #LANDBACK.
We are humbled by the power of our allies, friends and supporters. We have love, respect, and gratitude for those that stood their ground beside us on the yintah to defend Wedzin Kwa. We vow to reciprocate the solidarity from everyone that followed, all our allies/relatives and supporters that put their feet in the street defending Indigenous sovereignty.
Editor’s note: The industrial civilization always prioritizes access to “resources” over rights of indigenous people. DGR believes that those in power break laws when it suits their interest. We stand in solidarity with indigenous struggles to protect their landbase.
Hundreds of tribal villagers from India’s Hasdeo Forest begin a rally and march tomorrow in protest at the government’s plans for a massive expansion of coal mining on their lands.
People from Adivasi (Indigenous) communities who live in the forest – which, at 170,000 hectares, is one of the largest intact areas of forest in the country – will rally on Gandhi’s birthday (October 2), then march 300km to the capital of Chhattisgarh state from October 4-13.
The Hasdeo Forest is the ancestral home of approximately 10,000 Adivasis belonging to the Gond, Oraon, Lohar, Kunwar and other peoples. It is also one of India’s richest and most biodiverse regions.
Indian Prime Minister Modi’s government is aggressively promoting a plan to open new coal mines in the area. The forest and its peoples would be destroyed if the mines go ahead.
Across India Modi intends to open 55 new coal mines and expand 193 existing ones, to increase coal production to 1 billion tonnes a year. Coalfields are being auctioned off to some of India’s biggest mining corporations, including Adani, Vedanta and Aditya Birla.
Much of the existing government plan is illegal, as mining in Adivasi land should not proceed without their consent. Across India Adivasis are deeply opposed to the mines, having seen first-hand how existing mines have destroyed forests and the communities that lived in them.
Adivasi people across India have been resisting mining for decades, including by blocking bulldozers and peacefully protesting. Many have been arrested, beaten and even murdered in response.
In a public declaration from the “Resistance Committee to Save Hasdeo Forest” (Hasdeo Aranya Bachao Sangharsh Samiti) the Adivasis said:
The federal and the state government, instead of protecting the rights of us tribal and other traditional forest dwellers have joined hands with mining companies and have been working towards devastating our forest and land.”
“We are bound to resist and [march] to safeguard our water, forest, land and our livelihoods and culture that are dependent on them. We appeal to all citizens who love the Constitution and Democracy, all who are committed to safeguard the waters, forests, land and environment and all sentient citizens to join us in this gathering and the march.”
Survival International Director Caroline Pearce said today: “The extent of the coal mining now planned will not only destroy Indigenous homes, lands and livelihoods on an unimaginable scale, it also makes a mockery of Modi’s claim to be at the forefront of addressing the climate crisis. Supporting the Adivasi resistance to coal mining should be a global priority.”
Over the past three weeks Line 3 resistance has continued in Minnesota and around the country.
Since our last weekly recap…
The harm Line 3 has already caused Minnesota’s land and waters became more clear…
The Minnesota Department of Natural Resources (DNR) announced that it had ordered Enbridge Energy to pay $3.32 million for breaching an aquifer during construction last winter. Their failure to follow environmental laws on that occasion resulted in millions of gallons of groundwater flowing out of the aquifer, posing a risk to rare wetlands nearby. Watch a statement from Winona LaDuke about the incident here.
The extent of damage at the Headwaters of the Mississippi River from spills of drilling mud during construction, often called “frac outs” is still being uncovered. Recent photos and videos by an independent media maker show significant devastation across the sensitive wetland ecosystem.
Financial institutions faced mounting pressure to defund Line 3 and similar projects
The world’s largest industrial insurance company, Chubb, announced that it would no longer insure tar sands infrastructure projects like Line 3. Chubb is the latest in a series of insurance companies that have revoked their funding in response to climate justice activism against the Trans Mountain Pipeline. As a result of the shrinking pool of companies willing to insure these projects, Enbridge has reported concerns about their ability to acquire the requisite coverage for Line 3 in the future.
Taysha Martineau, an Anishinaabe two-spirit leader with the movement to stop Line 3 declined the 30 Under 30 Climate Activist Award from NYC Climate Week, calling out the event’s sponsorship by Wells Fargo and Bank of America. In a statement she said, “I must humbly decline any award as both these banks fund the very pipeline that is harming my people.” Watch an interview with Taysha about her decision here.
Resistance continued on the frontlines
Water protectors with Camp Migizi have been using boats to halt work at Line 3 hydrostatic testing facilities. Watch footage of this tactic in action earlier this month.
In response to the news that Enbridge breached an aquifer, causing significant harm to surrounding wetland ecosystems, Winona LaDuke led the 8th annual Horse “Ride Against the Current of Oil” to the site of that incident to pray for the water. (Photos here)
Local and national elected officials continued to call on President Biden to Stop Line 3
Established in 1990, The Indigenous Environmental Network is an international environmental justice nonprofit that works with tribal grassroots organizations to build the capacity of Indigenous communities. I EN’s activities include empowering Indigenous communities and tribal governments to develop mechanisms to protect our sacred sites, land, water, air, natural resources, the health of both our people and all living things, and to build economically sustainable communities.
Editor’s note: Premise One: Civilization is not and can never be sustainable. This is especially true for industrial civilization. Premise Two: Traditional communities do not often voluntarily give up or sell the resources on which their communities are based until their communities have been destroyed. They also do not willingly allow their landbases to be damaged so that other resources—gold, oil, and so on—can be extracted. It follows that those who want the resources will do what they can to destroy traditional communities. Premise Three: Our way of living—industrial civilization—is based on, requires, and would collapse very quickly without persistent and widespread violence.
Derrick Jensen (2006): Endgame vol. 1, p. IX
SMITHERS, BC: On the morning of September 25, 2021, the access road to Coastal GasLink’s (CGL’s) drill site at the Wedzin Kwa river was destroyed. Blockades have been set up and sites have been occupied, to stop the drilling under the sacred headwaters that nourish the Wet’suwet’en Yintah and all those within its catchment area. Cas Yikh and supporters have gained control of the area and refuse to allow this destruction to continue.
Wet’suwet’en Hereditary Chiefs were denied access to their own lands, and there has been one arrest confirmed. The Hereditary Chiefs were read the injunction and threatened with arrest, but they held their ground. Despite heavy machinery and heavy RCMP presence, our relatives and supporters are standing strong holding the line, and so far no more arrests have been confirmed. As of Sunday, September 26, the individual arrested has been released and the chiefs and supporters continue to hold the line and successfully hold off any work by CGL.
Days ago, CGL destroyed our ancient village site, Ts’elkay Kwe. When Gidimt’en Checkpoint spokesperson Sleydo’ attempted to monitor the CGL archaeological team and contest the destruction of Wet’suwet’en cultural heritage, she was aggressively intimidated by CGL security guards. Tensions have continued to rise on the Yintah as CGL pushes a reckless and destructive construction schedule with the support of private security and the RCMP.
Now, CGL is ready to begin drilling beneath our sacred headwaters, Wedzin Kwa. We know that this would be disastrous, not only for Wet’suwet’en people, but for all living beings supported by the Wedzin Kwa, and for the communities living downstream. Wedzin Kwa is a spawning ground for salmon and a critical source of pristine drinking water. States Sleydo’, Gidimt’en Checkpoint Spokesperson:
“Our way of life is at risk. […] Wedzin Kwa [is the] the river that feeds all of Wet’suwet’en territory and gives life to our nation.”
Coastal Gaslink has been evicted from our territories by the Wet’suwet’en Hereditary Chiefs who have full jurisdiction over Wet’suwet’en lands. Coastal GasLink is pushing through a 670-kilometer fracked gas pipeline, but under ‘Anuc niwh’it’en (Wet’suwet’en law) all five clans of the Wet’suwet’en have unanimously opposed all pipeline proposals and have not provided free, prior, and informed consent to Coastal Gaslink to do work on Wet’suwet’en lands.
As Coastal GasLink continues to trespass, we will do everything in our power to protect our waters and to uphold our laws. Gidimt’en Checkpoint has issued a call for support, asking people to travel to Cas Yikh territory to stand with them.
For further information please go to: yintahaccess.com
Media backgrounder here
Photo Credit: Michael Toledano
Media contact:
Jennifer Wickham, Gidimt’en Checkpoint Media Coordinator
Email: Yintahaccess@gmail.com
Phone number: 778-210-0067
It’s common to feel a deep sense of injustice for what happened in history and to hunger to create a better future by doing good work today. But what does that good work look like? In an economy and legal system filled with structural injustice, how do groups of people build a better world?
In the lands commonly called Humboldt, Calif., the Wiyot tribe and settler-colonizer organizations are working together to do this. At the intersection of land justice, language justice, and ecological restoration they are creating a legal framework for how to give the land back to First Nations so that healing of, and on, the land can both happen.
Members of the Wiyot Tribe in Northern California’s Humboldt Bay region receive the deed to 200 acres of their native land after nearly 160 years of fighting to reclaim it, Oct 2019. Credit: Wiyot Tribe
To do this, the Wiyot Tribe and Cooperation Humboldt are working together to form a type of Community Land Trust (CLT), Dishgamu Humboldt, the first of its kind, to structurally ensure that the Wiyot tribe will maintain decision-making power in this land trust, forever.
An Indigenous-Led CLT
Property is often considered to be a ‘bundle of rights’ that defines who gets to use or alter a space. A CLT legally and financially separates the two bundles of property rights we usually think about together: the ownership of buildings and the ownership of the land that those buildings are on.
Under a CLT, buildings can be bought and sold based on their value. The difference is that the land beneath those buildings gets held by a type of nonprofit in perpetuity—which is as close to “forever” in legal terms as you can get. In this way, the financial value of the land gets separated from the buildings, effectively de-commodifying the land and preventing it from being bought up by those who only see it as a financial asset.
Wiyot Tribal Administrator Michelle Vassel and Cooperation Humboldt Co-founder and Executive Director David Cobb, Credit: Mark McKenna
Like other nonprofits, a CLT is governed by a board, which in this case ensures that control of land use stays in the hands of the Wiyot. The first of its kind, this CLT locks in a tribal majority to the structure itself: four of the seven board members will always be appointed by the Wiyot Tribal Council. Dishgamu won’t just exist to hold and manage land; it also aspires to foster cooperative ventures and solidarity economics. “We’re not just looking at projects. The projects are the building blocks. But we are committed to truly re-Indigenizing this place,” says David Cobb, a lawyer, activist, and former Green Party presidential candidate. Cobb has been working closely with Wiyot Tribal Administrator Michelle Vassel in forming the CLT.
Cobb is also on the board of Cooperation Humboldt, a solidarity economy organization that pays an honor tax (1% of their annual revenue) to the Wiyot Tribe as a tangible way of honoring the sovereignty of the Native Nations on whose land they operate.
Slow and Steady Healing
Like anything pioneering, re-tooling legal structures is not always clear-cut. “One of the things we’re struggling with is to [form the CLT] under Indian law, rather than California State law,” says Cobb. “That gets very tricky because there are all sorts of questions or conflicts of jurisdiction.”
“We’re not just looking at projects. The projects are the building blocks. But we are committed to truly re-Indigenizing this place.”-David Cobb
The process of re-Indigenizing land and healing has not been quick either. In a webinar, Vassel gave an overview of the decades-long struggle to have land returned. In the 1970s, one tribal chairman asked for the land back, but the city refused. About two decades later, another tribal chairwoman and three partners started hosting candlelight vigils, in honor of the Wiyot tribe’s sacred World Renewal Ceremony.
This is because Tuluwat Island—much of which had come into the ownership of the City of Eureka—was the site of a brutal massacre of women and children at the hand of white settlers in 1860. It took place during the Wiyot’s World Renewal Ceremony, and the island was, and still is, sacred to the Wiyot. By the 1990s, the vigils began, allowing Indigenous and settlers alike to come to terms with that history. “It was at these vigils that real change started happening in our community, because it wasn’t just Wiyot people, it wasn’t just Indian people. It was also people that were from all over Eureka and all over Humboldt County,” explains Vassel. “We were able to gather in this space at night by candlelight and look history in the eye.” The vigils continued for 20 more years.
Community members gather for the final Wiyot Candlelight Vigil, Feb. 2014. The discontinuation of the gathering coincided with the tribe’s resurrection of their World Renewal Ceremony. Credit: Nick Adams
Many years later, the tribe fundraised $200,000 to purchase 1.5 acres on Tuluwat Island. The area was environmentally degraded when they purchased it, so they began restoring the island by removing trash, debris, and hazardous chemicals, then remediated the soil, ultimately getting Environmental Protection Agency approval for human habitability. “We spent fourteen years doing that work. It began with a lot of people that had attended our vigils,” explained Vassel.
“Our tribal chairwoman in 2004 went back to the city of Eureka and she put in a request to transfer that land to the tribe. That time in 2004, the City of Eureka unanimously approved it,” added Vassel. It was the first time a municipality had returned land without being legally obligated to do so, largely in part because the City had understood the mutual benefit of giving the land back and ecological restoration.
Dishgamu Humboldt, with its Indigenous-led board structure, may be able to further the same spirit of cooperation between settlers and Indigenous peoples. By using existing legal structures to outline how to do something radical—giving the land back— this action can be replicated by many others from coast to coast. An important feature of this CLT is that it will be able to accept land donations, enabling tribes to gradually regain territory that was taken from them. Since the core innovation of Dishgamu is its structure, its founders see it as a pioneer that others can learn from. “We’re only doing projects in Wiyot Territory,” says Cobb, explaining that Dishgamu will refuse to take on development projects in areas historically stewarded by other tribes. “But what we will do is help other groups and other entities replicate this model.
“By using existing legal structures to outline how to do something radical—giving the land back— this action can be replicated by many others from coast to coast.”
Although many are familiar with how Indigenous land was stolen through violence or by the federal government signing hundreds of treaties with Indigenous nations, then failing to honor most of them, some are less familiar with how it was also stolen through legal trickery and by jeopardizing the finances of members of Indigenous nations so that they were forced to sell their land.
The 1887 Dawes Act kicked off the policy of allotment which broke up reservations into smaller parcels and transferred ownership to individual Indians instead of tribes holding land in common. Those parcels were then taxed, chopped up into physically disparate pieces, and declared ‘surplus’, allowing white settlers to buy, squat on, and claim the land when Indians were unable to access it. This resulted in a loss of approximately 90 million acres of tribal land.
Aerial view of Humboldt Bay and the City of Eureka, all once considered Wiyot land. Credit: Robert Campbell
This policy of law-based land theft continued in 1953 when the federal government began terminating the federally-recognized status of many tribes. Framing it as a way to assimilate American Indians into settler society, a real outcome of termination policies was the removal of the protected status of over a millions of acres of Indian land. This made it significantly easier to wrestle land out of the hands of individuals, rather than a recognized tribe. In fact, it was impossible before, as a Supreme Court case had ruled that private individuals were barred from buying land from federally-recognized tribes. By dissolving the federal recognition, settlers were then able to purchase or take land that was previously not available for sale.
This caused the Wiyot to lose their recognized tribal status in 1961. After suing the Federal Government for unlawful termination, the Wiyot won and had their status reinstated—20 years later.
Members of the Wiyot tribe kayak on Humboldt Bay. Credit: Nick Adams
In past centuries, legal tools have repeatedly been employed to transfer land ownership to settlers. Today, Dishgamu Humboldt is using similar legal structures to transfer land back to tribes. The CLT returns the land to communal ownership, and communal stewardship.
According to Cobb, “You have to build the new society within the shell of the old,” and Dishgamu Humboldt can provide a blueprint for what a better world—the one being born—might look like. As parts of the world flood and burn, perhaps projects like this can show us how the land and the people can heal from the wounds of the past, and grow a better future, together.
