How To Stop Mining Before It Starts: Carlos Zorrilla

How To Stop Mining Before It Starts: Carlos Zorrilla

Editor’s Note: Brave activist throughout the world risk their lives to protect the environment. We honor and respect their courage and realize that they are truly heroes. May they remain safe and in our thoughts to give them strength to carry on. Are you working with an organization that protects the environment?


by Liz Kimbrough on 4 April 2024 / Mongabay

Over nearly 30 years, Carlos Zorrilla and the organizations he co-founded helped stop six companies from developing open-pit copper mining operations in the Intag Valley in Ecuador. As a leader and public figure, Zorrilla is often for advice from communities facing similar struggles, so in 2009 he published a guide on how to protect one’s community from mining and other extractive operations. The 60-page guide shares wisdom and resources, including mines’ environmental and health risks, key early warning signs a company is moving in, and advice on mitigating damage if a mine does go ahead. The most important point, Zorrilla says in an interview with Mongabay, is to stop mining before it starts. Carlos Zorrilla is a leader in what locals say is the longest continuous resistance movement against mining in Latin America.

Zorrilla’s family fled from Cuba to the U.S. in 1962 when he was 11 years old. He moved to the Intag Valley in Ecuador in the 1970s, citing his love for the cloud forest ecosystem there. Soon after he arrived, so did the first of the mining companies.

Over the following decades, Zorrilla and the organizations he co-founded, including DECOIN (Defensa y Conservación Ecológica de Intag), helped block five transnational mining companies and a national company from developing operations in one of the planet’s most biodiverse ecosystems.

In the process, Zorrilla and community members say they faced personal threats, smear campaigns, arrests and violence. But the movement also notched historic wins, including a constitutional case upholding the rights of nature against Chilean state-owned miner Codelco and the Ecuadorian national mining company in 2023.

Community members holding a sign that says, “let’s save Intag.” Communities in Intag Valley have been resisting mining for nearly 30 years. Photo by Carlos Zorrilla.

As a leader and public figure, Zorrilla is often sought out for advice by people facing similar threats. In response, he and two co-authors published Protecting Your Community From Mining and Other Extractive Operations: A Guide for Resistance in 2009 and an updated version in 2016. (The guide is also available in Spanish, French and Bahasa Indonesian).

“After getting rid of two mining companies, I was constantly being asked how the hell we did it,” Zorrilla tells Mongabay. “Rather than keep answering individuals, I wrote the manual. It’s much easier to just say, ‘Read the manual!’”

The 60-page guide shares experiences and resources, including the environmental and health risks of mines, strategies to prevent mining before it starts, key early warning signs a company is moving in, and advice on mitigating damage if a mine goes ahead.

Zorrilla says the most important point is to stop mining before it starts. To emphasize this point, he also published Elements for Protecting Your Community from Mining and Other Extractive Industries, which focuses on preventing mining from gaining a foothold.

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“Stop the companies before they corrupt your communities and before they discover economically viable mineral deposits,” he says. “Once they start investing in exploratory activities it becomes progressively harder to get rid of them.”

Mining is a divisive issue within Indigenous and local communities. Some see economic benefits to address poverty, own their own mining projects, and highlight the need to negotiate better benefit-sharing agreements or collaborations with mining projects as a form of self-determination.

“But these memorandums only work with ethical mining companies and they are as rare as chicken teeth,” Zorrilla says.

Zorrilla’s opinions on mining are contentious. After the publication of the resistance guide, Ecuador’s president at the time, Rafael Correa, denounced it on public television as “destabilizing” and a foreign-led interference, in a move that Zorrilla says was “great publicity for the manual.”

Former Ecuadorian President, Rafael Correa, holds up Zorrilla’s resistance guide on public television in 2009, denouncing it as “destabilizing”.

As the world transitions away from fossil fuels, the demand for critical minerals to feed “clean” energy technologies such as electric cars is rising. Thus, mining is also increasing.

However, many experts say mining in Ecuador, especially in the Intag Valley, is just a bad idea. Aside from the earthquakes, rainfall, steep slopes and lack of infrastructure, it’s a country with a wealth of other options for development, such as ecotourism potential or sustainable agriculture.

“It’s really a poor choice to develop large-scale mining in such a rich country,” says William Sacher, professor and researcher at Simón Bolívar Andean University in Quito, who studies large-scale mining and its impacts. “If you actually do the math just in terms of cost and benefit, if you take into account the costs of large-scale mining, they outweigh the benefits.”

Zorrilla’s work with DECOIN resisting mining as well as restoring forests and watersheds has been internationally recognized with awards, including the United Nations Development Programme’s Equator Prize in 2017. This year, Zorrilla won the Global Alliance for the Rights of Nature’s award for defending nature’s rights.

It’s his connection to nature, he says, that keeps him motivated. “It is hard to put into words the connection I feel with the land and people, with the biological community I am part of,” he says. “What else could someone do that feels to be an integral part of a community? How could one not defend it against forces that would destroy it?”

In an interview with Mongabay’s Liz Kimbrough, Zorrilla discusses the guide and his experiences.

DRC copper Mine April 2017https://www.flickr.com/photos/fairphone/35456682034/in/photostream/

An open pit copper mine in DRC. Image by Fairphone (CC BY S.A. 2.0)

Mongabay: What inspired you to write this guide?

Carlos Zorrilla: I think two main reasons motivated me to write the guide. The first and most important was that we had gone through a lot in confronting a Japanese and a Canadian mining company in the 1990s and the early 2000s and had to do so without any idea of how to go about it. I kept wishing there was some concrete information on the best ways for communities to confront the presence of these companies. Much as I looked around, I was unable to find anything.

I thought other communities could benefit from our experience in successfully standing up to two transnational mining corporations and blocking mining development in our area (as of early 2024, civil society in Intag has been able to block five transnational mining companies and a national one from opening a mine).

The second reason is much more practical. After getting rid of two mining companies, I was constantly being asked how the hell we did it. Rather than keep answering individuals, I wrote the manual. It’s much easier to just say, “Read the manual!”

Mongabay: You mention that preventing a project in the exploration phase is much easier than stopping it once mining has started. What are some early warning signs that communities should look out for?

Carlos Zorrilla: First, it helps to clarify why it’s so much more difficult to stop a mine once it has opened. A large mining company can incur hundreds of millions of dollars in exploration costs — costs that, in most cases, the country issuing the licenses could be held liable for if the mining company is unable to develop the mining site. This is a result of a country signing bilateral investment treaties with other countries to protect the investments of private companies.

So, in essence, the more a company invests in a project, the more expensive it is for a signatory country to pay off the mining company to go home.

The other reason is that the longer a mining company is a territory, the more likely they are to learn how to co-opt people and institutions, and they waste no time doing so. It’s similar to contracting cancer or other similar diseases: you’ve got to treat its soon as possible, otherwise it becomes deadly or ravages your body so badly that it becomes unable to defend itself.

Another reason it is imperative to stop a company in its initial stage or before is that the longer a mining company explores, the greater the possibility of finding an economically viable ore deposit. If they are successful, companies are much more likely to convince governments to allow all permits and look the other way in cases of illegal activities. It is also much easier for the company to find investors if they can show they have a viable mine to develop.

Mongabay: What are the first signs a company is interested in exploring territory?

Carlos Zorrilla: You may find strange people wandering around the community asking questions. Another is if you suddenly find that private individuals start to buy large tracts of land. Your community could be subjected to social and economic surveys carried out by a government agency under the guise of social or economic development or identifying health needs.

Keep in mind that it’s essential for the companies to find out as much as they can about the communities and the inhabitants they will be dealing with. This also goes for local government needs. For example, they may identify basic needs, such as the lack of basic health services, road and school infrastructure that needs repairing, lack of safe drinking water, etc. Once these needs are mapped out, they will offer the community and/or subnational governments financial help to address them. They often even offer to create so-called development groups or organizations, such as farming co-ops or women’s groups, and provide initial funding to address some of the needs. Companies may sign financial agreements with local or state governments to help cover the costs of supplying communities with basic necessities.

Needless to say, the funding always has strings attached to it, the least of which is that the subnational governments and community groups support the mining company’s presence and, later, the development of the mine.

The most important thing to remember is that the main objective of the companies is to create complete dependency on what they provide, whether it is jobs, road maintenance, drinking water, or basic health services. The inhabitants become so accustomed to having the services provided by the companies that they forget that they have lived without these things all their lives or that it is the state or national government’s responsibility to provide them. The dependency can become so instituted that the locals stop petitioning the local or national governments to provide the services and rely solely on the companies. This can also apply to subnational governments, especially when the national governments purposely reduce their funding as a strategy for the mining projects to gain support from the local populace.

At the same time, the companies are gathering basic information about the community, they are also identifying key players within the community. These are persons who have influence or could be groomed to hold a position of authority. They are the first ones co-opted. It could be someone successful in business or a well-respected community leader. They, in turn, will do a lot of the work for the company, such as convincing their neighbors that mining is the best way for the community and families to get out of poverty. Or it’s really silly not to accept the company’s support to build that road everyone always wanted. That propaganda is infinitely more effective when espoused by individuals you know and respect.

Community members in Intag protest mining in the forest. Image courtesy of Carlos Zorrilla.

Mongabay: What do you believe are some of the best ways to stop a mine before it starts?

Carlos Zorrilla: The best way to know what you’re up against is to find out all that you can about the company: things like who the owners are, the company’s history, main sources of funding, and where the company’s stocks are traded (if it is a publicly traded company).

Once you know all that you can about the company, your main objective is to stop it before it starts gathering information, hiring community members, or buying land — certainly before it holds meetings in your community.

As soon as you suspect a company is interested in your territory, hold public meetings or assemblies where, hopefully, most of the community’s adult population can participate in deciding whether to meet with the company. It can help to invite knowledgeable people to discuss some of the problems the community will have to face if they open the door to mining.

It is absolutely essential that no one accepts meetings with company officials or government employees promoting mining development unless it’s in a public setting with everyone from the community invited.

It is strongly recommended that the bylaws of the community include provisions for any approval of activities affecting the natural environment or social peace of the community be approved by two-thirds majority of the community members. It is dangerous to let the board members of the community (president, vice president, secretary, etc.) represent the community when it comes to allowing activities that could have such terrible and long-lasting social and environmental impacts.

Mongabay: The guide says mining companies use many tactics to divide communities and quell opposition. What’s the most difficult company tactic to counter that you’ve encountered? What should communities be aware of?

Carlos Zorrilla: The companies can use multiple tactics to neutralize the opposition. We’ve experienced just about all. Anywhere from making up criminal lawsuits to try to imprison effective opposition leaders and hiring paramilitaries to violently access the mining site, to death threats, outright buying community leaders, to terrible smear campaigns aimed at discrediting resistance leaders and/or the organizations that support the communities.

Then there are soft tactics. One of the hardest to counter is the easy money that the companies offer to the leaders and, eventually, community members when they start working for the company. This is especially effective in areas where making a living off the land is difficult.

Needless to say, this will lure people away from the fields and the normally hard work that is agriculture. Remember, the company offers steady paychecks, often accompanied by social security and health coverage. One of the things we must do is point out that these jobs will not last more than a few years or until the mine opens. Only qualified personnel are required once a mine opens, with few exceptions. But the company will never admit to it.

Communities have to know what the sacrifices are of accepting the jobs the companies offer. These include very often permanent, ongoing social conflicts; it could also lead to the relocation of whole communities to make room for the mine and its infrastructure, possibly contamination of water sources, desecrating sacred lands, and direct impacts on sustainable activities like ecotourism or agroecological farming.

It’s also been documented that there is more delinquency and violence surrounding mining projects, among many other negative impacts. The impacts are especially hard on women. Most mining jobs go to men, worsening economic inequality within households. Women often have to replace men’s work in the fields, adding even more stress to their daily lives. There also tends to be more health problems from STDs, plus more interfamily violence in mining sites.

So, when mining companies come offering jobs, communities have to consider all the impacts, not just look at the positive aspects.

That is why it is so important not to let the company get this far. Communities have to know that mining companies and government officials lie when it comes to convincing communities about mining. That is one of the most important messages. They have to lie because if they were to tell the truth about the social and environmental impacts of mining, not a single person in the community would support them.

In this light, it’s important to invite knowledgeable persons and community members from other communities that have suffered at the hands of mining companies to share with the communities what really goes on when mining companies roll into your community.

Liz Kimbrough is a staff writer for Mongabay and holds a Ph.D. in ecology and evolutionary biology from Tulane University, where she studied the microbiomes of trees. View more of her reporting here.

Photo by Diego Guzmán on Unsplash

 

Ecuador Court Orders Stolen Land Returned to Siekopai People

Ecuador Court Orders Stolen Land Returned to Siekopai People

Editor’s Note: Last November, an Ecuadorean appeals court ruled to return the land back to the ownership of Siekopai People. Since the early 20th century, the Siekopai have suffered due to rubber plantation, drawing of an international border through their land, oil exploration, deforestation for pastures and monocultures, Christian missionaries, among many others. A return of their land is a landmark judgment, and came after years of organizing. The following is a brief story that came out soon after the return of their land.

For a more historical background on the issue, check this story.


Land Returned to Siekopai People

By Brett Wilkins/Common Dreams

Amazon defenders [last November] cheered what one group called “an invaluable precedent for all Indigenous peoples fighting to recover their lands” after an Ecuadorean appeals court ruled in favor of the Siekopai Nation’s ownership claim over its ancestral homeland.

The November 24 decision by a three-judge panel of the Sucumbios Provincial Court of Justice gives Ecuador’s Ministry of the Environment 45 days to hand over title to more than 104,000 acres of land along the country’s border with Peru.

“Today is a great day for our nation,” Siokepai Nation President Elias Piyahuaje said following the ruling. “Until the end of time, this land will be ours.”

The Siekopai—who call their homeland Pë’këya—were forcibly displaced from the region, one of the most biodiverse on the planet, in 1941 during the first of three border wars between Peru and Ecuador. They were then prevented from returning home as the Ecuadorean government unilaterally claimed ownership of Pë’këya.

The ruling marks the first time that an Ecuadorean court has ordered the return of land stolen from Indigenous people.

Amazon Frontlines—a San Francisco-based advocacy group that helped the Siekopai with their case—explained:

With a population of barely 800 in Ecuador and 1,200 in Peru, the Siekopai are on the brink of cultural and physical extinction. On both sides of the border, the Siekopai are currently waging legal battles to recover more than a half-million acres of land that were stolen from their ancestors. The Siekopai’s court victory recognizing Pë’këyamarks a major stepping stone in this binational struggle for the reunification of their ancestral territory. After centuries of violence, racism, and conquest by colonizing missions, rubber corporations, and governments, the court’s recognition of the Siekopai as the owners of Pë’këya is an indispensable step towards restoring justice and guaranteeing their collective survival and the continuity of their culture.

“For over 80 years, we have been fighting to get our land back,” Piyahuaje said. “Despite all the evidence regarding our land title claim—even historians testified that our ancestors dwelled in the area since the time of conquest—the Ecuadorian government failed to uphold our land rights time and time again.”

“We are fighting for the preservation of our culture on this planet. Without this territory, we cannot exist as Siekopai people,” he added.

Amazon Frontlines attorney Maria Espinosa said that “this victory has been decades in the making, it has been a very long struggle against the government.”

“Now, finally, the Siekopai’s dream of recovering their ancestral territory has been achieved,” Espinosa added. “This groundbreaking precedent paves the way for other Indigenous communities who dream of recovering their territories within protected areas.”

In Ecuador, a Forest Has Legal Rights

In Ecuador, a Forest Has Legal Rights

This is a press release from the Center for Biological Diversity

Ecuador’s Highest Court Enforces Constitutional ‘Rights of Nature’ to Safeguard Los Cedros Protected Forest

QUITO, Ecuador— In an unprecedented case, the Constitutional Court of Ecuador has applied the constitutional provision on the “Rights of Nature” to safeguard the Los Cedros cloud forest from mining concessions. The court voted seven in favor, with two abstentions.

In the wake of the ruling, which was published Dec. 1, the Constitutional Court will develop a binding area of law in which the Rights of Nature, the right to a healthy environment, the right to water and environmental consultation must be respected.

The court decided that activities that threaten the rights of nature should not be carried out within the Los Cedros Protected Forest ecosystem. The ruling bans mining and all types of extractive activities in the protected area. Water and environmental permits to mining companies must also be denied.

Mining concessions have been granted to two thirds of the incredible Los Cedros reserve. The Ecuadorian state mining company ENAMI holds the rights. The new ruling means that mining concessions, environmental and water permits in the forest must be cancelled.

“This precedent-setting case is important not only for Ecuador but also for the international community,” said Alejandro Olivera, senior scientist and Mexico representative at the Center for Biological Diversity. “This progressive and innovative ruling recognizes that nature can and does have rights. It protects Los Cedros’ imperiled wildlife, like the endangered brown-headed spider monkeys and spectacled bears, from mining companies.”

In September 2020 Earth Law Center, Global Alliance for the Rights of Nature, and the Center for Biological Diversity filed an amicus curiae (friend of the court) brief before the Ecuadorian Constitutional Court. The groups asked the court to protect Los Cedros and robustly enforce constitutional provisions that establish basic rights of nature, or “pachamama,” including the right to exist, the right to restoration and the rights of the rivers, especially the river Magdalena.

“This is a historic victory in favor of nature,” said Natalia Greene from the Global Alliance for the Rights of Nature. “The Constitutional Court states that no activity that threatens the Rights of Nature can be developed within the ecosystem of Los Cedros Protected Forest, including mining and any other extractive activity. Mining is now banned from this amazing and unique protected forest. This sets a great juridical precedent to continue with other threatened Protected Forests. Today, the endangered frogs, the spectacled bears, the spider monkey, the birds and nature as a whole have won an unprecedented battle.”

“It is undoubtedly good news but the situation of the Los Cedros Protective Forest is not an isolated event in Ecuador,” said Constanza Prieto Figelist, Latin American legal lead at Earth Law Center. “This is a problem of the forests throughout the country. In recent years mining concessions that overlap with protective forests have been awarded.”

The brown-headed spider monkey, found in Los Cedros and threatened by the mining, has lost more than 80% of its original area of distribution in northwest Ecuador. In 2005 scientists estimated that there were fewer than 250 brown-headed spider monkeys globally, making the species among the top 25 most endangered primates in the world.

The case is of great significance, both for Ecuador and the world, because it establishes important and influential “Earth jurisprudence” that will help guide humanity to be a benefit rather than a destructive presence within the community of life. The proposed mining is unlawful, the groups say, because it violates the rights of the Los Cedros Protective Forest as an ecosystem as well as the rights of the many members of that living community.

The Center for Biological Diversity is a national, nonprofit conservation organization with more than 1.7 million members and online activists dedicated to the protection of endangered species and wild places.

Why Today’s Bright Green Environmentalists Won’t Save the Planet

Why Today’s Bright Green Environmentalists Won’t Save the Planet

By Lierre Keith, Derrick Jensen, and Max Wilbert

“The beauty of the living world I was trying to save has always been uppermost in my mind,” Rachel Carson wrote.“That, and anger at the senseless, brutish things that were being done.”

Silent Spring, which inspired the modern environmental movement, was more than a critique of pesticides, it was a cri de couer against industrialized society’s destruction of the natural world.

Yet five decades of environmental activism haven’t stopped the destruction, or even slowed it. In those same decades, global animal populations have dropped by 70 percent. Right now, we are losing about one football field of forest every single second. Looking forward provides no solace: the oceans are projected to be empty of fish by 2048.

A salient reason for this failure is that so much environmentalism no longer focuses on saving wild beings and wild places, but instead on how to power their destruction. The beings and biomes who were once our concern have disappeared from the conversation. In their place we are now told to advocate for projects like the Green New Deal. While endangered ecosystems get a mention, the heart of the plan is “meeting 100 percent of the power demand in the United States through clean, renewable, and zero-emission energy sources” in the service of industrial manufacturing.

This new movement is called bright green environmentalism.

Its advocates believe technology and design can render industrial civilization sustainable, and that “green technologies” are good for the planet. Some bright greens are well-known and beloved figures like Al Gore, Naomi Klein, and Bill McKibben as well as organizations like the Sierra Club, Greenpeace, and Audubon. These committed activists have brought the emergency of climate change into consciousness, a huge win as glaciers melt and tundra burns. But bright greens are solving for the wrong variable. Their solutions to global warming take our way of life as a given, and the planet’s health as the dependent variable. That’s backwards: the planet’s health must be more important than our way of life because without a healthy planet you don’t have any way of life whatsoever.

The bright green narrative has to ignore the creatures and communities being consumed. Take the Scottish wildcat, numbering a grim 35, all at risk from a proposed wind installation. Or the birds dying by the thousands at solar facilities in California, where concentrated sunlight melts every creature flying over.

Or the entire biome of the southern wetland forest, being logged four times faster than South American rainforests. Dozens of huge pulp mills export 100 percent of this “biomass” to Europe to feed the demand for biofuels, which bright greens promote as sustainable and carbon-neutral. The forest has a biological diversity unmatched in North America, lush with life existing nowhere else and barely hanging on. This includes the Southeastern American Kestrel. They need longleaf pine savannahs, and longleaf pine have been reduced to 3% of their range. The kestrels depend for their homes on red-cockaded woodpeckers, who exist as a whisper at 1% of historic numbers. Last in this elegiac sample is the gopher tortoise. Four hundred mammals, birds, reptiles, amphibians, and insects cannot survive without the protective cover of the burrows dug by tortoises, tortoises now critically endangered. All these creatures are our kin: our fragile, wondrous, desperate kin, and environmentalists would have them reduced to pellets, shipped to Europe, and burned, while calling their slaughter “green.”

Facts about renewable energy are worse than inconvenient.

First, industrial civilization requires industrial levels of energy. Second is that fossil fuel — especially oil — is functionally irreplaceable. Scaling renewable energy technologies like solar, wind, hydro, and biomass, would constitute ecocide. Twelve percent of the continental United States would have to be covered in windfarms to meet electricity demand alone. To provide for the U.S.A.’s total energy consumption, fully 72% of the continent would have to be devoted to wind farms. Meanwhile, solar and wind development threaten to destroy as much land as projected urban sprawl, oil and gas, coal, and mining combined by 2050.

Finally, solar, wind, and battery technologies are, in their own right, assaults against the living world. From beginning to end, they require industrial-scale devastation: open-pit mining, deforestation, soil toxification that’s permanent on a geologic timescale, extirpation of vulnerable species, and use of fossil fuels. In reality, “green” technologies are some of the most destructive industrial processes ever invented. They won’t save the earth. They’ll only hasten its demise.

There are solutions, once we confront the actual problem.

Simply put, we have to stop destroying the planet and let the world come back. A recent study in Nature found we could cut the carbon added to the atmosphere since the Industrial Revolution in half by reverting 30% of the world’s farmland to its natural state. This would also preserve 70% of endangered animals and plants. This is the lowest of low hanging fruit when it comes to combating climate change and healing our planet. Everywhere there are examples of how the wounded are healed, the missing appear, and the exiled return. Forests repair, grasses take root, and soil sequesters carbon. It’s not too late.

The green new deal has reforestation as one of its goals, but it’s not the main goal, as it should be. If environmentalism is going to help save the planet — and if it’s going to respond to global warming commensurate with the threat — it needs to return to its roots, and remember the love that founders like Rachel Carson had for the land. We need to pledge our loyalty to this planet, our only home.

There’s no time for despair.

Wildcats and kestrels need us now. We have to take back our movement and defend our beloved. How can we do less? And with all of life on our side, how can we lose?


Derrick Jensen, Lierre Keith, and Max Wilbert are the authors of the forthcoming book, Bright Green Lies: How the Environmental Movement Lost Its Way and What We Can Do About It. The book will be available March 16th, but you can pre-order to your local bookstore or library via IndieBound now.

Western World: Your Civilization Is Killing Life on Earth

Western World: Your Civilization Is Killing Life on Earth

We Indigenous people are fighting to save the Amazon, but the whole planet is in trouble because you do not respect it

by Nemonte Nenquimo / Originally published in The Guardian, Oct. 12 2020

Featured image: Waorani leader Nemonte Nenquimo shows evidence of crude oil contamination in the northern Ecuadorian Amazon rainforest. Photograph: Mitch Anderson / Amazon Frontlines 


Dear presidents of the nine Amazonian countries and to all world leaders that share responsibility for the plundering of our rainforest,

My name is Nemonte Nenquimo. I am a Waorani woman, a mother, and a leader of my people. The Amazon rainforest is my home. I am writing you this letter because the fires are raging still. Because the corporations are spilling oil in our rivers. Because the miners are stealing gold (as they have been for 500 years), and leaving behind open pits and toxins. Because the land grabbers are cutting down primary forest so that the cattle can graze, plantations can be grown and the white man can eat. Because our elders are dying from coronavirus, while you are planning your next moves to cut up our lands to stimulate an economy that has never benefited us. Because, as Indigenous peoples, we are fighting to protect what we love – our way of life, our rivers, the animals, our forests, life on Earth – and it’s time that you listened to us.

In each of our many hundreds of different languages across the Amazon, we have a word for you – the outsider, the stranger. In my language, WaoTededo, that word is “cowori”. And it doesn’t need to be a bad word. But you have made it so. For us, the word has come to mean (and in a terrible way, your society has come to represent): the white man that knows too little for the power that he wields, and the damage that he causes.

You are probably not used to an Indigenous woman calling you ignorant and, less so, on a platform such as this. But for Indigenous peoples it is clear: the less you know about something, the less value it has to you, and the easier it is to destroy. And by easy, I mean: guiltlessly, remorselessly, foolishly, even righteously. And this is exactly what you are doing to us as Indigenous peoples, to our rainforest territories, and ultimately to our planet’s climate.

It took us thousands of years to get to know the Amazon rainforest. To understand her ways, her secrets, to learn how to survive and thrive with her. And for my people, the Waorani, we have only known you for 70 years (we were “contacted” in the 1950s by American evangelical missionaries), but we are fast learners, and you are not as complex as the rainforest.

When you say that the oil companies have marvellous new technologies that can sip the oil from beneath our lands like hummingbirds sip nectar from a flower, we know that you are lying because we live downriver from the spills. When you say that the Amazon is not burning, we do not need satellite images to prove you wrong; we are choking on the smoke of the fruit orchards that our ancestors planted centuries ago.

When you say that you are urgently looking for climate solutions, yet continue to build a world economy based on extraction and pollution, we know you are lying because we are the closest to the land, and the first to hear her cries.

I never had the chance to go to university, and become a doctor, or a lawyer, a politician, or a scientist. My elders are my teachers. The forest is my teacher. And I have learned enough (and I speak shoulder to shoulder with my Indigenous brothers and sisters across the world) to know that you have lost your way, and that you are in trouble (though you don’t fully understand it yet) and that your trouble is a threat to every form of life on Earth.

You forced your civilisation upon us and now look where we are: global pandemic, climate crisis, species extinction and, driving it all, widespread spiritual poverty. In all these years of taking, taking, taking from our lands, you have not had the courage, or the curiosity, or the respect to get to know us. To understand how we see, and think, and feel, and what we know about life on this Earth.

I won’t be able to teach you in this letter, either. But what I can say is that it has to do with thousands and thousands of years of love for this forest, for this place. Love in the deepest sense, as reverence. This forest has taught us how to walk lightly, and because we have listened, learned and defended her, she has given us everything: water, clean air, nourishment, shelter, medicines, happiness, meaning. And you are taking all this away, not just from us, but from everyone on the planet, and from future generations.

It is the early morning in the Amazon, just before first light: a time that is meant for us to share our dreams, our most potent thoughts. And so I say to all of you: the Earth does not expect you to save her, she expects you to respect her. And we, as Indigenous peoples, expect the same.


Nemonte Nenquimo is cofounder of the Indigenous-led nonprofit organisation Ceibo Alliance, the first female president of the Waorani organisation of Pastaza province and one of Time’s 100 most influential people in the world.