Often there is so much to cover in a short amount of time during trainings that we inevitably miss things. Particularly this can be easy to do when facilitation is shared among a number of people, and at large convergences.
Here is a checklist of some of the basic principles, and pieces of information that we think you might not want to forget. This has been crowd-sourced from NVDA trainers and CounterAct training. Download a handy printable pdf from the box at the bottom of this page.
Acknowledgement and history
Know where you stand, acknowledge on whose country. Think about what stories you don’t know about this place and what you should.
Support for First Nations mob and people of colour
Be aware of the additional challenges First Nations people can have, both with accessibility to trainings and participation in direct action, and the particular interest and different treatment they might experience from ‘authorities’
Understand people have different experiences of police and system violence, and that as a result we may communicate with those systems differently. Don’t tone police Aboriginal people who may express anger and frustration at authorities. Be aware that people who are Indigenous can physically look very different, and don’t make assumptions.
Housekeeping
Make sure people are physically comfortable. Check in on a participant’s agreement or some basic guidelines and respect, and what folks need for safe and effective training. Deal with practical issues such as accessibility, health care, toilets, food, allergies. Consider issues around confidentiality, media and photos. Introduce the concept of “security culture” and give people some basic guidelines about how to minimise the risk of actions being derailed, or unwittingly sharing information with opponents.
Introductions
If it’s a group where it’s the cultural norm, ask if people want to identify which gender pro-noun they prefer. It may not always be necessary, eg: in a group of conservative farmers it may be more alienating to them, than useful. Most importantly get people talking to one another, and make sure there is time in breaks for this too.
Process
Make sure you mix it up: small groups, big groups; personal writing reflection, sharing stories, case studies, slides and videos; exercises that physically move people around.
Philosophy
Why do we do what we do? This piece is often hard for new facilitators. If in doubt, go with your gut. You don’t have to have a deep understanding of nonviolence theory to understand that:
The system is flawed
Authority is presumed to be in hierarchical institutions, such as government
People are the ones with real power, and how we build and use it can transform our communities
You have probably felt the power of direct action if you are facilitating so just try and put it in your own words
Talk about how and why it feels right to challenge institutions that threaten our water, air, climate & social justice. Talk about how most social change that moves towards greater justice has come from diverse campaigns that started out appearing to be radical but ended up mainstream – by the work of radical activists.
Share stories of actions that resonate with you and ask people for theirs.
Try and find a mix between normalising NVDA, I.e. – giving people the sense that it is something they can do; with also giving them a sense of history and gravity – that they are participating in something with a beautiful, proud and effective history in this country and worldwide.
Strategy
Explain the role of NVDA in a broader campaign, i.e : to delay, to provide dramatic visual representation of opposition, to make the moral case for action. Talk about when it can be useful, and when it can’t be. Be open to critique.
Also, encourage people to have clear goals for individual actions and an end point – what do you want to have achieved for the day? What was the intent of the action – to build the groups capacity? To delay work? To get media? Different objectives could result in different ways for the action to play out.
Look and feel
Be mindful of how media will perceive your action, as well as the broader community. Ensure you have someone to wrangle media and be aware of ways your action could misconstrued.
Think about the “tone” – is it somber, or cheerful? What is the “action logic” ie – does it make sense? Can a photo give a clear understanding of why you are there, and what you are doing?
Practical
What roles do you need to pull off an action? Answer – lots – and only a few of them are “arrestable”. Everyone has a place, and all skills are useful.
This section is simple but very important to give new people a sense that things are organised. Explain the necessity of key roles that can help de-escalate and keep people safer – i.e. worker and police liaison.
Demonstrate tools/tactics and introduce the idea of “strategic arrest” E.g. – people don’t lock on to be hard core but to hold the space longer, it is a strategic use of human resources – one person can effectively stop work for a long time…it’s not as scary as you think etc. Gear to demonstrate if possible, photos and video very useful here.
Personal
Make sure what you have what you need to be comfortable during an action:
Sunscreen, hat or rain weather gear
Something to sit on if in cold weather, or on hot or cold machinery
Water, don’t get dehydrated *gastrolyte can help to drink less so you need to wee less (talk frankly about toilet stuff)
Snacks
Phone, radio or method of communication (ensure a pin on phone and phone charged and a battery pack if doing social media)
Medication and ensure your buddy or police liaison know about any medical conditions
ID (plus ensure people know your legal birth name on it)
Emotional
Think about how people respond to conflict, stress and fear. It is vital for people to feel safe talking about fears and barriers to action. Participants will often get a sense of relief simply from realising many fears are shared. Many fears can be addressed; however, it is important that no one is ever told their fear is unreasonable or not taken seriously. Talk about external indicators, if people have them, with an affinity group, and how they feel and act when under stress.
Let people know how to support you if they see you acting in a certain way. Give trusted people permission to intervene if you are going to act in a way you might later regret. Talk about how to keep calm and de-escalate situations, and the role of liaisons, peacekeepers, clowns or knitting nanas to assist this.
Legals
In Australia the laws differ from state to state, but here are some universal points
Just because you participate in an arrestable action doesn’t mean you get arrested
Just because you get arrested doesn’t mean you get charged
Just because you get charged doesn’t mean you have a criminal record
Just because you have a criminal record doesn’t mean you can’t get a job, or travel, or work with children
The short version: for nonviolent offences such as trespass the sanctions are often very minor and can result in no conviction recorded.
REMEMBER: to write the number of a lawyer or legal support/cop shop pick up on your arm, and carry ID if you want to be processed quickly (or not, if you specifically don’t)
There are slight differences state to state but you generally only need to give your name and address (and sometimes DOB) if questioned… and there generally needs to be a good reason (i.e. they suspect you of committing an offence) … so don’t give more than that and exercise your right to NO COMMENT.
Encourage the group philosophy of support for actions continuing until the last person goes through court. Ensure legal support is set up, and hopefully a lawyer’s number on people’s arms (or cop shop pick up person)
Facilitator tips
Be brave and be honest. Encourage people to share the space. Where possible try and get the participants to find their own way to the answers – rather than telling them what to think…design any exercises to draw out their own learning. Be mindful of exclusive language and acronyms.
Admitting failure is useful for learning for everyone and disarming for the group. However – projecting confidence is vital, especially to brand newcomers… so try and find a balance.
Invite challengers in… if people are defiant and have huge issues and disagreements, rather than relegate them to the side, if you can hold the space it is better to invite them in – use their challenges to allow the group to debate the thorny issues.
This episode of Muse Ecology is a terrific podcast with interviews with members of the People of Red Mountain, local community members, campers at Thacker Pass, and other supporters of Protect Thacker Pass.
In this episode in the Water, Life, Climate, and Civilization series, we hear diverse voices from the resistance to the proposed lithium mine at Thacker Pass in northern Nevada, on Paiute and Shoshone ancestral lands.
By David Tindall, Professor of Sociology, University of British Columbia
The RCMP has recently been arresting protesters who had set up blockades to prevent the logging of old-growth forests on Vancouver Island. Environmentalists say the Fairy Creek watershed, near Port Renfrew, is the last old-growth area left on southern Vancouver Island, outside of protected areas.
The contested forested areas lie close to the internationally known West Coast Trail, and within the unceded traditional territory of several First Nations, including Pacheedaht and Ditidaht.
Some of the trees are more than 1,000 years old and are part of rare ecosystems that some independent estimates suggest make up less than one per cent of the remaining forest in B.C. Close to 25 per cent of the world’s remaining temperate rainforest is in B.C., mainly along the coasts.
The demonstrators established the first blockade in August 2020 along the logging roads into the Fairy Creek watershed, where Teal-Jones has a “tree farm licence” to harvest timber and manage forest resources. Now dozens of people, including some First Nations youth, have been arrested for violating a B.C. Supreme Court order that restricts protesters from blockading the logging roads.
This dispute resembles the protests over Clayoquot Sound (also on the west coast of Vancouver Island). Dubbed the “War in the Woods,” more than 850 people were arrested in 1993 for blockading logging roads. That protest, sparked by a decision to allow logging in the area, was the largest act of civil disobedience in Canadian history and a seminal event in the history of the environmental movement.
As a researcher of social movement and environmental issues, I have been surveying the general public and environmental activists about their attitudes and behaviours for about three decades. I am particularly interested in environmental conflicts and the factors (such as social networks) that explain why people get involved incollective actions to protect the environment or to protest against such actions (pro-industry protesters).
This research can shed light on current and future conflicts. People who support the goals and values of a movement can be drawn into it, what social movement scholars call “the mobilization potential.” However, involvement is often contingent upon other factors, such as social ties to other participants.
‘War in the Woods’ redux?
The connection between Fairy Creek and Clayoquot Sound was highlighted when Tzeporah Berman — a high-profile environmentalist and a leader of the Clayoquot protests — was arrested at a road leading into the Fairy Creek watershed in May.
Berman, who is also the director of the environmental organization Stand.earth, co-ordinated the blockade in Clayoquot Sound 27 years ago. She was arrested then too, although the long list of charges was eventually dismissed on constitutional grounds. No large-scale industrial logging occurred in Clayoquot in the aftermath of the protests.
More recently, anti-logging protests focused on the old-growth forest in the Great Bear Rainforest. Environmentalists, the forestry sector, First Nations and the B.C. government eventually worked together to establish a 2016 agreement to protect the Great Bear Rainforest.
An old-growth forest is one that has not been disturbed by large-scale human activities, such as industrial logging. In B.C., these forests have been growing since the last ice age, about 10,000 years.
They include gigantic trees such as red and yellow cedars, Sikta spruce, hemlock and Douglas firs, which are sometimes as tall as a football field or soccer pitch is long. One thousand-year-old trees may be the most iconic features of coastal old-growth forests, but the forests also promote biodiversity by providing habitat to numerous wildlife species, many of which do not thrive outside of old-growth forests.
Logging has contributed to the dramatic decline of B.C.‘s old-growth forests. One independent study suggested that the majority of B.C.’s productive old-growth forests have been logged, and there are plans to log the majority of what remains.
In a 2007 survey, my group found that 75 per cent of the general public completely or mostly agreed that “clearcut logging should not be allowed in old-growth forests.” So did 93 per cent of environmentalists.
We also asked about the statement: “Some forested areas should be set aside in order to protect endangered and threatened species (e.g., the spotted owl, the spirit bear).” Here, 94.2 per cent of the general public and 98 per cent of environmentalists completely or mostly agreed.
It is difficult to assess the outcomes of social movements, but civil disobedience has been successful in the past. Media attention, changing public opinion and disruption can put pressure on governments to change course.
Growing protests
Protesters have been blocking access to logging roads and positioning themselves high in trees to disrupt harvesting operations in the Fairy Creek area, drawing the attention of the media and the public and putting pressure on government. The RCMP responded slowly at first, but recently began to enforce the court injunction and have restricted access to the protest sites.
While the protest has been going on since late last summer, its activities have recently heated up. Environmentalists want the government to adopt the recommendations from a new advisory report on old-growth forests. It seems likely that the protest will grow.
A large number of people see civil disobedience as being effective and are willing to do it. Once the B.C. government eases COVID-related restrictions, more people will likely become involved in protests. Pleasant weather and flexible summer schedules may encourage others to join. Satellite protests regarding the threat to old-growth forests will also continue in urban centres.
The RCMP says it has arrested more than 100 people already, and 75 seniors from the Victoria area have joined the protest at Fairy Creek. This may just be the beginning of another “War in the Woods.”
SIXTEEN MILLION YEARS AGO, a volcano erupted over the Yellowstone hotspot near the present-day border of Oregon and Nevada. The blast expelled 1,000 cubic kilometers of rhyolite lava as the land collapsed into a 30-mile-long, keyhole-shaped caldera. Magma, ash, and other sediments entered the keyhole, and for the next million years the clay-rich land rose and reformed like bread dough in a proofing drawer. Water mixed with the clay, bringing to Earth’s surface a swirl of chemical elements like uranium, mercury, and another metal that, when isolated and cut, shines silvery white — lithium.
Today, above ground, the McDermitt Caldera is a remote landscape of rocky outcrops, high-desert plateaus, and meadows of wild rye. As in much of the Great Basin, desert plants fill the “currents, tides, eddies, and embayments” of this “sagebrush ocean,” as writer Stephen Trimble once described it. Lithium rests beneath this dynamic sea.
On the southwest edge of the caldera, in Humboldt County, Nevada, nestled between the Double H Mountains to the south and the Montana range to the north, Thacker Pass rides the crest of a sagebrush wave. The pass is a corridor for herds of migrating pronghorn and mule deer. Overhead, golden eagles hunt for kangaroo rats. Below, greater sage grouse perform their mating dance. In the nearby springs and drainages, an endemic snail called the Kings River pyrg and the imperiled Lahontan cutthroat trout persist on precious water.
The protection camp at Thacker Pass, Peehee mu’huh, has been in place for more than four months.
This episode is an update starting with a new recording from May 18th, as well as audio from recent video updates recorded on-site by Max Wilbert over the past month or so.
In this statement, Atsa koodakuh wyh Nuwu (the People of Red Mountain), oppose the proposed Lithium open pit mines in Thacker Pass. They describe the cultural and historical significance of Thacker Pass, and also the environmental and social problems the project will bring.
We, Atsa koodakuh wyh Nuwu (the People of Red Mountain) and our native and non-native allies, oppose Lithium Nevada Corp.’s proposed Thacker Pass open pit lithium mine.
This mine will harm the Fort McDermitt Paiute-Shoshone Tribe, our traditional land, significant cultural sites, water, air, and wildlife including greater sage grouse, Lahontan cutthroat trout, pronghorn antelope, and sacred golden eagles. We also request support as we fight to protect Thacker Pass.
”Lithium Nevada Corp. (“Lithium Nevada”) – a subsidiary of the Canadian corporation Lithium Americas Corp. – proposes to build an open pit lithium mine that begins with a project area of 17,933 acres. When the Mine is fully-operational, it would use 5,200 acre-feet per year (equivalent to an average pumping rate of 3,224 gallons per minute) in one of the driest regions in the nation. This comes at a time when the U.S. Bureau of Reclamation fears it might have to make the federal government’s first-ever official water shortage declaration which will prompt water consumption cuts in Nevada. Meanwhile, despite Lithium Nevada’s characterization of the Mine as “green,” the company estimates in the FEIS that, when the Mine is fully-operational, it will produce 152,703 tons of carbon dioxide equivalent emissions every year.
Mines have already harmed the Fort McDermitt tribe.
Several tribal members were diagnosed with cancer after working in the nearby McDermitt and Cordero mercury mines. Some of these tribal members were killed by that cancer.
In addition to environmental concerns, Thacker Pass is sacred to our people. Thacker Pass is a spiritually powerful place blessed by the presence of our ancestors, other spirits, and golden eagles – who we consider to be directly connected to the Creator. Some of our ancestors were massacred in Thacker Pass. The name for Thacker pass in our language is Peehee mu’huh, which in English, translates to “rotten moon.” Pee-hee means “rotten” and mm-huh means “moon.” Peehee mu’huh was named so because our ancestors were massacred there while our hunters were away. When the hunters returned, they found their loved ones murdered, unburied, rotting, and with their entrails spread across the sage brush in a part of the Pass shaped like a moon. To build a lithium mine over this massacre site in Peehee mu’huh would be like building a lithium mine over Pearl Harbor or Arlington National Cemetery. We would never desecrate these places and we ask that our sacred sites be afforded the same respect.
Thacker Pass is essential to the survival of our traditions.
Our traditions are tied to the land. When our land is destroyed, our traditions are destroyed. Thacker Pass is home to many of our traditional foods. Some of our last choke cherry orchards are found in Thacker Pass. We gather choke cherries to make choke cherry pudding, one of our oldest breakfast foods. Thacker Pass is also a rich source of yapa, wild potatoes. We hunt groundhogs and mule deer in Thacker Pass. Mule deer are especially important to us as a source of meat, but we also use every part of the deer for things like clothing and for drumskins in our most sacred ceremonies.
Thacker Pass is one of the last places where we can find our traditional medicines.
We gather ibi, a chalky rock that we use for ulcers and both internal and external bleeding. COVID-19 made Thacker Pass even more important for our ability to gather medicines. Last summer and fall, when the pandemic was at its worst on the reservation, we gathered toza root in Thacker Pass, which is known as one of the world’s best anti-viral medicines. We also gathered good, old-growth sage brush to make our strong Indian tea which we use for respiratory illnesses.
Thacker Pass is also historically significant to our people.
The massacre described above is part of this significance. Additionally, when American soldiers were rounding our people up to force them on to reservations, many of our people hid in Thacker Pass. There are many caves and rocks in Thacker Pass where our people could see the surrounding land for miles. The caves, rocks, and view provided our ancestors with a good place to watch for approaching soldiers. The Fort McDermitt tribe descends from essentially two families who, hiding in Thacker Pass, managed to avoid being sent to reservations farther away from our ancestral lands. It could be said, then, that the Fort McDermitt tribe might not be here if it wasn’t for the shelter provided by Thacker Pass.
We also fear, with the influx of labor the Mine would cause and the likelihood that man camps will form to support this labor force, that the Mine will strain community infrastructure, such as law enforcement and human services. This will lead to an increase in hard drugs, violence, rape, sexual assault, and human trafficking. The connection between man camps and missing and murdered indigenous women is well-established.
Finally, we understand that all of us must be committed to fighting climate change. Fighting climate change, however, cannot be used as yet another excuse to destroy native land. We cannot protect the environment by destroying it.
![Life and Lithium at Thacker Pass [Dispatches from Thacker Pass]](https://dgrnewsservice.org/wp-content/uploads/sites/18/2021/07/2729591-840x675-1.jpg)
![The Rush For White Gold [Dispatches from Thacker Pass]](https://dgrnewsservice.org/wp-content/uploads/sites/18/2021/06/APrice-ThackerPasssky-1080x675-1.jpg)
