In the time after, the buffalo come home. At first only a few, shaking snow off their shoulders as they pass from mountain to plain. Big bulls sweep away snowpack from the soft grass beneath; big cows attend to and protect their young. The young themselves delight, like the young everywhere, in the newness of everything they see, smell, taste, touch, and feel.
Wolves follow the buffalo, as do mallards, gadwalls, blue-winged teal, northern shovelers, northern pintails, redheads, canvasbacks, and tundra swans. Prairie dogs come home, bringing with them the rain, and bringing with them ferrets, foxes, hawks, eagles, snakes, and badgers. With all of these come meadowlarks and red-winged blackbirds. With all of these come the tall and short grasses. With these come the prairies.
In the time after, the salmon come home, swimming over broken dams to forests who have never forgotten the feeling of millions of fish turning their rivers black and roiling, filling the rivers so full that sunlight does not reach the bottom of even shallow streams. In the time after, the forests remember a feeling they’ve never forgotten, of embracing these fish that are as much a part of these forests as are cedars and spruce and bobcats and bears.
In the time after, the beavers come home, bringing with them caddisflies and dragonflies, bringing with them ponds and pools and wetlands, bringing home frogs, newts, and fish. Beavers build and build, and restore and restore, working hard to unmake the damage that was done, and to remake forests and rivers and streams and marshes into who they once were, into who they need to be, into who they will be again..
In the time after, plants save the world.
In the time after, the oceans are filled with fish, with forests of kelp and communities of coral. In the time after, the air is full with the steamy breath of whales, and the shores are laden with the hard shells and patient, ageless eyes of sea turtles. Seals haul out on sea ice, and polar bears hunt them.
In the time after, buffalo bring back prairies by being buffalo, and prairies bring back buffalo by being prairies. Salmon bring back forests by being salmon, and forests bring back salmon by being forests. Cell by cell, leaf by leaf, limb by limb, prairie and forest and marsh and ocean; they bring the carbon home, burying it in the ground, holding it in their bodies. They do what they have done before and what they will do again.
The time after is a time of magic. Not the magic of parlor tricks, not the magic of smoke and mirrors, distractions that point one’s attention away from the real action. No, this magic is the real action. This magic is the embodied intelligence of the world and its members. This magic is the rough skin of sharks without which they would not swim so fast, so powerfully. This magic is the long tongues of butterflies and the flowers who welcome them. This magic is the brilliance of fruits and berries who grow to be eaten by those who then distribute their seeds along with the nutrients necessary for new growth. This magic is the work of fungi who join trees and mammals and bacteria to create a forest. This magic is the billions of beings in a handful of soil. This magic is the billions of beings who live inside you, who make it possible for you to live.
In the time before, the world was resilient, beautiful, and strong. It happened through the magic of blood flowing through capillaries, and the magic of tiny seeds turning into giant redwoods, and the magic of long relationships between rivers and mountains, and the magic of complex dances between all members of natural communities. It took life and death, and the gifts of the dead, forfeited to the living, to make the world strong.
In the time after, this is understood.
In the time after, there is sorrow for those who did not make it: passenger pigeons, great auks, dodos, striped rocksnails, Charles Island tortoises, Steller’s sea cows, Darling Downs hopping mice, Guam flying foxes, Saudi gazelle, sea mink, Caspian tigers, quaggas, laughing owls, St. Helena olives, Cape Verde giant skinks, silver trout, Galapagos amaranths.
But in those humans and non-humans who survive, there is another feeling, emerging from below and beyond and around and through this sorrow. In the time after, those still alive begin to feel something almost none have felt before, something that everyone felt long, long ago. What those who come in the time after feel is a sense of realistic optimism, a sense that things will turn out all right, a sense that life, which so desperately wants to continue, will endure, will thrive.
We, living now, in the time before, have choices. We can remember what it is to be animals on this planet and remember and understand what it is to live and die such that our lives and deaths help make the world stronger. We can live and die such that we make possible a time after where life flourishes, where buffalo can come home, and the same for salmon and prairie dogs and prairies and forests and carbon and rivers and mountains.
Originally published in the Spring 2016 issue of YES! Magazine.
Thirteen Maya villagers will be standing trial in Belize on March 30th, 2016, under fabricated charges. Like many Indigenous leaders fighting to protect their lands, they are being criminalized for these actions, and may face prison time.
On the early morning of June 24th, 2016, traditional leaders of the Maya people of Southern Belize were violently awoken in their homes by police. Charges were brought against 13 people, including 10 farmers, two traditional Maya leaders, and Q’eqchi community spokesperson Cristina Coc, advisor to the traditional leaders and mother of two.
The Maya leaders’ alleged crime relates to the defense of the Uxbenka archaeological site, a sacred site to the Maya people, located within traditional lands titled to the Maya people under national and international laws. The disputed conflict arose after Mr. Rupert Myles, a Belizean citizen, illegally constructing a house on the grounds of the ancient temple against the advise of the community. According to the Maya community members, the Belize authorities failed to respond to their call to stop Mr. Myles from doing further harm to the site. The community explained that Mr. Myles was invited to a community meeting to resolve the conflict where he became unruly and village police detained him. However, Myles later accused the Mayas of physically assaulting him at the community meeting, a claim the Maya leaders strongly deny.
Since 2007, Santa Cruz have legal customary ownership of customary lands, where Uxbenka is located, as result of a decision from the Supreme Court that the government of Belize never contested. To date, the government has not taken an steps to protect the property rights of the Santa Cruz Mayas in accordance with their customary land tenure system.
Recently, the Caribbean Court of Justice handed down a judgement ordering the government of Belize to demarcate and register Maya village lands, and to protect them against incursions by outsiders. ‘’The Santa Cruz conflict and subsequent arrests is a direct assault to the spirit of the court order, and shows bad faith engagement by the government,’’ explained Program Coordinator for the Maya Leaders Alliance, Pablo Mis.
The laws of Belize prohibit building on or damaging any archeological site. In May 2015, a letter was sent to the Belize Institute of Archaeology (NICH) from the Director of the Uxebnka Archaeological Project, in which he expressed his concern that Mr. Myles had: “bulldozed into the archaeological platform (…). He has also built new buildings, and has burned vegetation to the very edge of the steel plaza, further endangering the ruin. The bulldozing activity has irreparably damaged the platform.” However despite this, since the charges were brought, Belizean authorities have continued to allow Myles to maintain construction and ongoing desecration of the archeological site held sacred to the Maya.
The Maya leaders stand by their actions. Indigenous People’s right to defend their sacred sites is backed by the UN Declaration on the Rights of Indigenous Peoples. Article 11.1 states that Indigenous Peoples have the right to protect past manifestations of their cultures, such as archaeological and historical sites. Article 11.2 requires States to provide redress with respect to their cultural property taken without their Free, Prior and Informed consent or in violation of their laws traditions, or customs. “The Maya villagers will continue to defend these cultural heritage sites that are important to all Belizeans,” explained the Maya Leaders Alliance in a press release.
The situation is being closely monitored by international human rights bodies, including the UN Special Rapporteur on the rights of Indigenous Peoples, Ms. Vicky Tauli-Corpuz. “I am concerned by the inaction of the Government of Belize to assist Maya villagers to protect their property rights in the face of threats to those rights,” she expressed in a press release, explaining, “It appears as though the repeated requests to local police by Santa Cruz village leaders for assistance in removing the individual from the archaeological site within their village lands, went ignored.”
Listen to an interview with the Special Rapporteur:
Friends of Santa Cruz 13 are urgently seeking funds to cover legal counsel to defend their 13 community members on March 30th. See their call for donations here.
Malheur brought unsavory players engaged in a medusa-headed effort to seize control of public lands into full public view. Proliferating militias, “constitutional sheriffs,” and various crackpot lecturers were suddenly out in public view, all on board with the land privatization agenda.
WLD’s Natalie Ertz and Kate Fite traveled to Malheur to join a Protest opposing the Bundy Seizure. We hiked on the Refuge, where Militants “on patrol” attempted to intimidate us. We met up with the Center for Biological Diversity folks who had been at Malheur for many days, and several other Boise people who came out for the event. (3rd video)
We had the privilege to speak with leaders of the Burns-Paiute Tribe. We witnessed a surreal Militant ceremony where New Mexico rancher Adrian Sewell renounced his grazing permit. At the end of this, Pete Santilli tried to incite an armed crowd against an environmentalist by claiming he was an FBI agent.
Just as we returned home, we learned of a Land Seizure Conference in Boise only a few days away – “Storm Over Rangelands”, with Kanosh Utah attorney Todd MacFarlane, a member of the militia-like Harney County Committee of Safety, and others.
We worked to organize a Protest march, and documented the conference, which preached there is no such thing as public land – grazing on BLM land establishes a “right” for the cattlemen, so the land is no longer public.
Members of the Bundy Cowliphate have now been arrested. But the Land Seizure movement remains in high gear. The fight to protect public lands is now more important than ever. At least three Bills have been introduced in the Congress to give states control of federal lands.
Cottonwood creek – Owyhee Field Office, Idaho BLM. Monitoring cage illustrates typical degree of forage removed by livestock that would otherwise stabilize stream-banks, purify water, and be available to wildlife. (Photo: Brian Ertz)
There are myriad other efforts chipping away at public lands and public lands protections in Congress and state Legislatures across the West.
This is a very important time in the fight to protect wild lands and wildlife in the west. Please support our frontline efforts to protect public lands.
SAN FRANCISCO, Calif., March 9, 2016 – In recognition of International Women’s Day, Indigenous Amazonian women leaders of seven nationalities including: Andoa, Achuar, Kichwa, Shuar, Shiwiar, Sapara and Waorani nationalities and their international allies took action in Puyo, Ecuador, in a forum and march in defense of the Amazon, Mother Earth and for climate justice. Specifically, they came together to denounce a newly signed oil contract between the Ecuadorian government and Chinese oil corporation Andes Petroleum.
By plane, foot, canoe, and bus, some five hundred women mobilized from deep in their rainforest territories and nearby provinces marching through the streets of the Amazon jungle town of Puyo.
Chanting, “Defend the forest, don’t sell it!” and carrying signs reading “No more persecution against women defenders of Mother Earth,” the march culminated in a rally in which each nationality denounced the new oil threat and shared traditional songs and ceremonies. The women spoke of other methods for protecting and defending the Amazon and its vital living systems, making it known that the women of the Amazon are not just victims of environmental and cultural genocide, but rather are vital solution bearers.
In addition to highlighting the grave social and ecologic implications of this new contract and the Ecuadorian government’s plans to tender several more oil blocks in the pristine, roadless southern Amazon, the women and allies brought light to their struggles and the ongoing criminalization faced as they stand to protect and defend their territories and lifeways based upon living in harmony with the natural world. A tribute was held in honor of Berta Caceres, the Honduran indigenous environmental leader who was killed last week for her years of work defending rights and territories from privatization, plantations, and most recently, a mega dam project.
The women of the Amazon were also joined by Casey Camp Horinek, WECAN delegation member and Indigenous leader of the Ponca Nation of Oklahoma, who shared her traditional songs and stories of how her people have been impacted by fracking activity.
“Right now the oil company is trying to enter our territory. That is our homeland, this is where we have our chakras (gardens), where we feed our families. We are warriors, and we are not afraid. We will never negotiate,” explained Rosalia Ruiz, a Sapara leader from the community of Torimbo, which is inside the Block 83 oil concession.
“Although we are from three different provinces, we are one territory and one voice,” Alicia Cahuiya, Waorani leader declared.
As the march unfolded, the Ecuadorian government and Andes Petroleum held a meeting in the nearby town of Shell to organize an illegal entry into Sapara territory, knowing that key leaders would not be present. Outraged, a delegation of Sapara delivered a letter to the meeting, underscoring their peoples’ opposition to the oil project and governments tactics to divide the community. They successfully thwarted the government and company plans, and returned to the streets, victorious.
International allies including the Women’s Earth and Climate Action Network, Amazon Watch and Pachamama Alliance shared messages of solidarity and calls for immediate action to keep fossil fuels in the ground in the Amazon.
“On this International Women’s Day we are reaching across borders and standing together as global women for climate justice to denounce oil extraction in the Amazon and call for attention to the struggles and solutions of local women land defenders,” explained Osprey Orielle Lake, Executive Director of the Women’s Earth and Climate Action Network, “We all depend on the flourishing of these precious rainforests, the lungs of the planet. Now is the time to keep the oil in the ground and stand with the women who have been putting their bodies on the line for years to protect the forest, their cultures, and the health and well being of all future generations.”
“Today was a historic day for indigenous Amazonian women! It was the first time that hundreds of women and their allies marched for the Amazon, Mother Earth and Climate Justice. And the power of women was so strong that plans for oil companies entering Sápara territory today were halted. This is is a signal that the collective call to defend rights and territories by keeping fossil fuels in the ground is working,” says Leila Salazar-López, Executive Director of Amazon Watch.
Belen Paez from Pachamama Alliance declared: “It’s a unique and historical moment to have the experience of solidarity and connection between indigenous women and activists from all over the world standing up for the rights of the Amazon rainforest and its people, we have all been waiting for this moment for so long, and that moment is now.”
The March 8 forum, action and press conference will be followed by a March 9 event and report back, ‘Women of Ecuadorian Amazon and International Allies Stand For Protection of the Amazon Rainforest’ to be held on March 9 at 17:00 at the Biblioteca FLASCO, Universidad FLACSO, Quito.
A solidarity action was also held at the Chinese consulate in San Francisco, CA, to denounce the new oil contracts on Sapara and Kichwa territory and support women’s rights in Ecuador and around the world.
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About The Women’s Earth & Climate Action Network (WECAN International)
www.wecaninternational.org
@WECAN_INTL
The Women’s Earth and Climate Action Network (WECAN International) is a solutions-based, multi-faceted effort established to engage women worldwide as powerful stakeholders in climate change, climate justice, and sustainability solutions. Recent work includes the International Women’s Earth and Climate Summit, Women’s Climate Declaration, and WECAN Women’s Climate Action Agenda. International climate advocacy is complemented with on-the-ground programs such as the Women’s for Forests and Fossil Fuel/Mining/Mega Dam Resistance, US Women’s Climate Justice Initiative, and Regional Climate Solutions Trainings in the Middle East North Africa region, Latin America, and Democratic Republic of Congo. WECAN International was founded in 2013 as a project of the 501(c)3 Women’s Earth and Climate Caucus (WECC) organization and its partner eraGlobal Alliance.
A short film discussing the nature of the Trans Pacific Partnership Agreement and its impact on Te Tiriti o Waitangi, the treaty representing the bicultural relationship in Aotearoa New Zealand. Jane Kelsey, Hone Harawira, Marama Davidson and Margaret Mutu provide their insight on the matter and call on this generation to stand up for our rights.
For more on the threat of the Trans Pacific Partnership Agreement, see:
A tribe in eastern India are facing a new threat from mining on their ancestral land, despite having won a major “David & Goliath” legal battle in 2014.
The Dongria Kondh were originally threatened by international mining corporation Vedanta Resources, who tried to open a bauxite mine in their sacred Niyamgiri hills, but were prevented by the Indian Supreme Court, which ruled that the Dongria should decide whether to allow the mine to go ahead.
The tribe unanimously rejected Vedanta’s plans to mine their hills during a historic referendum in which all twelve villages that were consulted voted against the mine.
Now, however, the Odisha state is trying to re-open the issue, petitioning for the right to hold another referendum for the Dongria to pave the way for a large-scale mining operation, this time by state-run Odisha Mining Corporation.
British-owned Vedanta opened a bauxite refinery close to the Dongria’s hills without having secured permission to mine in the area. Even though the mine itself was quashed, the refinery has continued to operate at a loss.
Despite strong resistance to the project from the Dongria, who have lived in the Niyamgiri hills for generations, the state authorities are keen to keep the refinery open and expand mining operations in the region.
Last year Mukuna Sikaka, a Dongria tribesperson, said: “We are not going to allow mining over Niyamgiri at any cost – not for all the developmental efforts of the government.”
Survival International led a successful global campaign against Vedanta’s plans, and is now calling for the Odisha state authorities to respect the Dongria’s decision to reject the mine.
Survival Director Stephen Corry said: “It is bitterly disappointing to see that the Odisha state authorities have still not learned to respect the wishes of the Dongria Kondh. Tribal peoples have a right under Indian and international law to determine what happens on their lands, yet still governments and corporations insist on putting profits before people’s wishes. Attempts to resume this project after international outcry and stern resistance from the Dongria themselves are not only un-democratic and illegal, but also deeply immoral.”
