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December 29, 2011

2011’s Memorable Moments From the World

Indigenous issues were constantly bubbling over around the world, whether it was Bolivia’s fight over coca rights or the struggle to keep the Belo Monte dam from happening in Brazil, the effects on Indigenous Peoples were felt around the world and Indian Country Today Media Network is highlighting the memorable issues from 2011.

Our Coca Right

Earlier this year Bolivian President Evo Morales, the first indigenous president the country’s had, vowed to protect his country’s right to chew the coca leaf. The coca leaf is often confused with cocaine and the other negative aspects the illegal drug brings with it and is frowned upon by the United Nations. The fight continued throughout most the year, until July 7 when Morales announced he had withdrawn Bolivia from the U.N. treaty that bans chewing the leaf. The withdrawal would stand until an amendment was made on the treaty.

Dirty Hands a Sign of Guilt

In February an Ecuadorian Judge found oil giant Chevron guilty of polluting an area of the Amazon after 17 years. The landmark decision that came February 14 ordered Chevron to spend $8.6 billion to clean up the mess. Though Chevron appealed and seeing real action could be slow moving the decision marks a historic event.

Homeward Bound

In February, Yale University signed an agreement with the Universidad Nacional de San Antonio Abad del Cusco to return 5,000 artifacts and remains to the famed citadel of Machu Picchu in Peru after a century of exile in the United States.

Dam You Belo Monte

In June the Brazilian government ignored all challengers, whether in courts or through protests, of the Belo Monte hydroelectric dam. As the dam that will displace at least 20,000 people and ruin the livelihoods of approximately 40,000 mostly indigenous Brazilians, President Dilma Rousseff was unveiling an anti-poverty program called “Brazil Without Misery.” Oh the irony.

Stepping Out of the Shadows

As only a few countries recognize the existence of Indigenous Peoples in Southern Africa, while many others have been willing to let them fade into the backdrop, a new Indigenous Rights Programme that was announced in July was set up by the Open Society Initiative of Southern Africa to benefit the indigenous communities. Only the programme was announced to mixed emotions in the very communities it was created for. Those who aren’t supportive feel the government still needs to do more.

One Small Step for Indigenouskind

In August, the Peruvian government under new President Ollanta Humala took a step in favor of Indigenous Peoples within the country. A law was unanimously approved and then signed by Humala mandates that Native populations must first be consulted for any developments within indigenous territories.

The Road Less Traveled

In September, a heated confrontation took place in Bolivia as police fired tear gas at protestors. The indigenous marchers protesting a road that was to cut through the National Park and Indigenous Territory Isiboro-Secure (TIPNIS) were forced onto buses and told to return to their villages before they were able to reach the end destination on their 350-mile journey—the capital. President Evo Morales condemned the police for firing the tear gas, the marchers were able to continue the march and ultimately the road had been stopped, though tension is still high, before the end of the year.

Making History

In September a Costa Rican indigenous community sued the Costa Rican government successfully to recover territory that had been theirs—a first in Costa Rican history. Federal agencies were ordered to expropriate more than 11,000 acres of land to be returned to the Bribri community of the Kekoldi reservation—an area currently occupied by non-indigenous people.

Read more @ Indian Country Today Media Network.comAsian Tiger Prawn Poses Threat in Gulf of Mexico - ICTMN.com.

September 28, 2012

Ambassador Chris Stevens Mourned Across Indian Country as Peacemaker, Diplomat

In the wake of the violent death of United States Libyan Ambassador J. Christopher Stevens on September 11, Indigenous people near and far are coming to terms with the loss of one of their own.

But it is the Chinook Indian Nation member’s reputation as a peacemaker respectful of diverse cultures that has affected others across Indian country. Messages of condolence have poured in.

LO RES Christopher Stevens AP705000736483 270x337 Ambassador Chris Stevens Mourned Across Indian Country as Peacemaker, Diplomat

J. Christopher Stevens (AP Photo)

“This is such a loss – one that’s felt globally,” Ray Gardner, Chairman of the Chinook Indian Nation, told Indian Country Today Media Network. “It has been very heartwarming – the amount of other nations that have contacted us, locally, from British Columbia, and even further away. We even had a couple nations from back east contact us as well, to make sure [Stevens'] family knew they were in their prayers… It’s something that crosses the scope of all Native people. We’re all striving towards the same thing – having a peaceful relationship not only with each other, but also globally.”

The Chinook – a band without a reserve, and one that has long struggled for federal recognition – are located on the shores of the Columbia River in Washington state. To the south, near Salem, Oregon, one of its neighboring tribes also felt the impact of Stevens’ death.

“Everyone was pretty outraged by the death of the ambassador,” Delores Pigsley, Tribal Chairman of the Confederated Tribes of Siletz Indians, told ICTMN. “But I didn’t know he was Chinook until I read it in Indian Country Today [Media Network]. We feel very badly about it, and give them all our condolences, especially to the family.”

For Pigsley, the 52-year old diplomat’s example is an inspiration – and a reminder of how American Indians can shape the world beyond their own territories.

“We often don’t give ourselves credit for what we can do,” she said. “[Stevens] is a very good example of what any one of our children could do. It’s really probably one of the highest honors that an American Indian could achieve – and he did it very quietly.”

Indeed, one obituary described Stevens’ “quietly heroic life,” exemplified by his return to the U.S. Embassy in order to help consular staff.

That courage inspired nations north of the border in British Columbia to send letters of support to Stevens’ nation, family – and to President Barack Obama.

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Grand Chief Ed John, head of the B.C. First Nations Summit

“We expressed our condolences to the nation and his family, acknowledging the role that the late ambassador played in the area of conflict – a very critical and important role one behalf of the U.S., in an area torn with strife where there’s a fair amount of continuing conflict,” Grand Chief Ed John, head of the B.C. First Nations Summit, told ICTMN. “That someone like the late Ambassador Stevens would be appointed to deal with it – and that someone of his stature and calibre comes from a small group of Indigenous people – is a tribute to his family, his people and certainly all Native Americans.”

John said that he is “proud” of Stevens’ ancestry – and said that many in B.C. have a connection to bands across the Pacific Northwest region.

“There’s a lot of cultural, linguistic and family connections on both sides of the border,” he said. “Certainly along the Columbia River watershed, its fisheries are important to tribes in Oregon, Washington, and Canada.”

Likewise, a respected fishing advocate in B.C.’s Stó:lō Nation has been contacting many nations and organizations to spread awareness of Stevens’ ancestry, and encourage letters of support.

“I knew about him before he was killed, because I look around for Aboriginal or Native American people that are making their way,” Ernie Crey, Senior Policy Advisor at Stó:lō Tribal Council, told ICTMN. “It was a shock. I can only imagine what his family feels – they must be in terrible straights. I know what it’s like to lose family members, but nothing quite like what his family is experiencing.”

As a fisherman, Crey said he feels a particular sense of kinship with the Chinook because they share a canoe culture. With a resurgence of paddling cultural events and pow wows in the region, the links between Chinook and others is growing.

“They’re a Northwest Indian tribe; they are fishermen and canoe people – like the Stó:lō – and they’ve been part-and-parcel part of this geographic area of the continent,” he said. “It’s so common in the Pacific Northwest for the tribes to have familial ties. We don’t only share a common culture and geography – sometimes we’re actually blood relatives… There’s been a huge revival of the canoe culture all the way from Alaska down to California – that includes the Chinook. Our nations intermingle on these canoe journeys up and down the coast.”

Crey said he would like to see some sort of memorial established in the late ambassador’s memory – if his family and community wish for one – to share Stevens’ example with Native youth everywhere.

“I mean, he was an American ambassador – that’s no small thing – who happened to be a tribal person,” he said. “Indian kids on both sides of the border should know about Chris, his accomplishments and his contributions, because it will help educate people generally that Indians in the contemporary world play important roles and contribute in significant ways to society.”

And while Gardner insisted that his focus is on “doing what [he] can” to support Stevens’ family, Grand Chief Ed John hopes that, perhaps, the late diplomat’s stature and impact will encourage the U.S. government to finally recognize his nation’s existence.

“I’m proud he comes from one of our Indigenous nations – from a Native American tribe,” he said. “This certainly is an opportunity for the President and the government of the U.S. to set the record clear and take the steps necessary to do justice to the people there.”

LO RES Christopher Stevens Libyan Prez at Mem Service AP594334719459 615x444 Ambassador Chris Stevens Mourned Across Indian Country as Peacemaker, Diplomat

Libyan President Mohammed el-Megarif speaks during a memorial service in Tripoli, Libya, Thursday, September 20, 2012, for U.S. Ambassador to Libya, J. Christopher Stevens, and three consulate staff killed in Benghazi on Sept. 11. The deputy U.S. secretary of state has met senior Libyan officials in Tripoli and attended a memorial service for the American ambassador and three consulate staffers killed in an attack last week. William Burns is the most senior US official to visit Libya in the aftermath of the September 11 attack on the consulate in Benghazi and comes as Washington is still working to piece together how its top diplomat there, Ambassador Chris Stevens, was killed. Arabic on the poster reads, "thank you, Chris." (AP Photo/Abdel Magid al-Fergany)

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Ambassador J. Christopher Stevens’ Mother Spells Out Family Legacy

UPDATED SEPTEMBER 28, 5:26 P.M.: An earlier version of this story incorrectly stated J. Christopher Stevens was 1/8th Chinook, when he was 1/16th along with certain family details.

When President Barack Obama addressed the United Nations General Assembly in New York on September 25th, he began his speech memorializing United States Ambassador to Libya, J. Christopher Stevens. The president spoke of Steven’s birthplace of Grass Valley, California and of his parents, a lawyer and a cellist who would see their son grow up to join the Peace Corps, learn to speak Arabic, before becoming what many have regarded as a diplomatic hero.

“Chris Stevens embodied the best of America,” said Obama. “He built bridges across oceans and cultures, and was deeply invested in the international cooperation that the United Nations represents.”

Stevens was among four Americans who lost their lives on the evening of September 11th after the U.S. Consulate was attacked in Benghazi, Libya. The 52-year-old diplomat arrived in the country’s second largest city to unveil an American cultural center and to modernize a hospital.

Christopher Stevens Flag Half Mast 270x403 Ambassador J. Christopher Stevens’ Mother Spells Out Family Legacy

The American flag flies at half-staff over the White House early Saturday, September 15, 2012, in honor of those who died when an angry mob stormed the U.S. Consulate in Libya's eastern city of Benghazi this week, in Washington. The U.S. Ambassador to Libya, Christopher Stevens, was killed Tuesday night along with another diplomat and two State Department security officers. (AP Photo/J. Scott Applewhite)

Family and friends mourning Stevens’ death have noted the small irony and overwhelming tragedy tied to his tireless work to support a free Libya. Meanwhile, his diplomacy has not gone ignored among thousands of protesters who took to the streets of Benghazi denouncing the Consulate attacks; from those who changed their Facebook photos to one of Stevens in solemn recognition of his service; and among the signs that turned up on Youtube that read ‘Chris Stevens was a friend to all Libyans.’

While the world has learned in greater detail about the ambassador’s life and work, what also surfaced in the days following his passing was the little-known fact that Stevens was also a direct descendent to a great Chinook Indian chief who reigned throughout the late 18th and early 19th centuries. Chief Comcomly, also spelled Concomly, according to cemetery records, was principle chief of the Chinook Confederacy that extended along the Pacific coastline in what is present-day Oregon and Washington State. Considered a friend of the white man, Comcomly received medals from Lewis and Clark upon their initial encounter in 1805.

The chief had a daughter by the name of Elvamox, also known as Marianne. She married a Scottish fur trader who later joined the Astor Expedition—the ambitious trade war financed by millionaire John Jacob Astor and led by Lewis and Clark in the early 19th century. When the voyage made its way to the mouth of the Columbia River, Comcomly helped the Americans fight the British during the War of 1812.

Elvamox’s husband would never return. So, she remarried, this time to Etienne Alexis Aubichon, a French fur trader. Mary Commanday, Stevens’ 75-year-old mother, says relations with white explorers impacted the way of life for her Chinook ancestors. “The interesting thing about this story to me is that Elvamox, considered a privileged woman in Chinook society—she somehow saw the handwriting on the wall and realized that the future lay with these white men who were coming out,” Commanday said.

According to Stevens’ mother, formerly Mary J. Floris, Elvamox is her great-great-great grandmother. Their shared family legacy lives on in the pages of a book that was penned by Commanday’s mother, Beryl Marjory Brown Floris, in 1980. Entitled, Elvamox: Memories of a Pacific Northwest Family, the bound manuscript was never commercially distributed, despite its 200 copies that ultimately went to print. Rather, the book has become a source of prideful representation of a family lineage Commanday says helped shape her own identity along with that of the young Stevens and his two siblings, Anne and Thomas. “There’s always been kind of a close feeling although we haven’t lived up there [in Washington State],” said Commanday, in a telephone interview from her home in Oakland, California.

Today, there is a cemetery in the coastal community of Ilwaco, Washington where as many as four generations of Commanday’s family lay at rest. By description, the public graveyard bears aging headstones weathered by centuries of salty air. A marker for Chief Comcomly is recorded in the cemetery records. Commanday says other familiar names of ancestors-passed can be found on those burial grounds.

Christopher Stevens Libya Benghazi US Consulate Ambassador 270x223 Ambassador J. Christopher Stevens’ Mother Spells Out Family Legacy

In this photo posted on the U.S. Embassy Tripoli Facebook page on August 27, 2012, U.S. Ambassador to Libya Christopher Stevens, left, shakes hands with a Libyan man in Tripoli, Libya. Libyan officials say the U.S. ambassador and three other Americans have been killed in an attack on the U.S. consulate in the eastern city of Benghazi by protesters angry over a film that ridiculed Islam's Prophet Muhammad. (AP Photo/U. S. Embassy Tripoli)

In August, one month before Stevens’ death, Commanday and her 50-year-old daughter Anne visited the cemetery. It’s where, in 1979, Commanday said Stevens, then 19-years-old, helped spread and preserve the ashes of his grandmother Floris. She was the author of the book that has chronicled the stories of the family’s rich Chinook heritage. “Chris went with my dad and took my mother’s ashes up there and took care of the whole burial in Ilwaco because he was very much a part of that whole process,” said Commanday.

During their recent visit to Ilwaco, Commanday said she and her daughter lunched with their relative, Charlotte Killien, the daughter of Charlotte Davis, a twin of the late historian and Chinook elder, Catherine Troeh. Commanday was second cousins with Davis and Troeh who have walked on in recent years. Both of the sisters were well known throughout Pacific County, the region in which Ilwaco is situated. Chinook tribal leaders say the twins were well skilled in crafting traditional button blankets and straw hats—customary regalia that have long been used among the Chinook people over the generations.

Yet, much of Stevens’ and Commanday’s Chinook heritage is rooted in a family bloodline that was seemingly destined for integration into white society. As Commanday put it, “There was very little connection with the Indian population in these generations because they had intermarried with the French, and as you know, there was a great amount of prejudice of non-Caucasian people in that time.”

Even so, there are places in Ilwaco that stand as a testament to Stevens’ forebears, including the 19th century home built by Commanday’s great grandfather, Frederick Colbert, the husband of Catherine Petit Colbert, Chief Comcomly’s great-granddaughter. The two-story Victorian house, known as the Colbert House, was passed down through three generations of Commanday’s matriarchal ancestors until it was enlisted in the state of Washington’s National Register of Historic Places in 1977.

An endearing chuckle escapes from Commanday upon recalling a certain story about the home. After Catherine inherited the house from her mother, Amelia Aubichon Petit, she was fixated on permanently moving the kitchen stove. As Commanday recounts, Catherine was an “able woman” who took to the task all on her own, including building a new chimney that would scale through two stories and an attic before reaching the roof. But Commanday says Catherine caved into the ways of the 19th century and its views on women in society. “You know it wasn’t ladylike to be climbing around, seen on the roof, finishing your own chimney,” Commanday laughed. “So, she hired somebody to go out on the roof to finish it even though she was perfectly able to do it herself.”

While Commanday’s and Stevens’ family stories remain vibrant in the southern Washington hamlet of Ilwaco, it’s about 30 miles north in the community of Bay Center—home of the Chinook Indian Nation headquarters— where Chairman of the tribe, Ray Gardner looks on with pride. “I’m very proud to say [Commanday’s family] are from Chinook people and that they promote that lineage within themselves, even making sure their children are enrolled and keeping their traditions and cultures alive.”

According to Commanday, Stevens was a 1/16th enrolled citizen of the Chinook Indian Nation; she is listed as an 1/8th. All three of her children are members of the tribe that today represents a citizenry of an estimated 3,000 people. Yet, the Chinook are not considered a federally recognized Indian Nation—a status people like Gardner have doggedly been fighting to obtain over the years.

Amelia Petita 270x215 Ambassador J. Christopher Stevens’ Mother Spells Out Family Legacy

J. Christopher Stevens' great-great-great grandmother, the grand-daughter of Chief Comcomly of the Chinook Confederacy Amelia Petita. (Courtesy Mary Commanday)

Like many tribes across North America, the Chinook people lost their lands to white encroachment in the 19th and 20th centuries. By the 1950’s the Chinook Nation dissolved under federal termination policies designed to assimilate Native Peoples into white society. In 2001, the U.S. Department of the Interior initially granted the tribe federal recognition. Yet, it’s unclear why this status was overturned under George W. Bush’s administration in 2002. Since then, Gardner and other tribal leaders have been engaged in regaining their formal recognition as a sovereign tribal government—a status that would open the doors to a host of federal Indian entitlement programs linked to trust lands, low to no-cost healthcare, education benefits, housing assistance, and gaming opportunities.

In an editorial published in Ilwaco’s local newspaper, the Chinook Observer, it described the tribe’s federal government wrangling as “unjust” and brought similar comparison to Stevens’ untimely death. “The innocent suffer while the guilty often go free,” the editorial read. “Will it be any different this time?”

Despite these correlations that have been drawn in the aftermath of Stevens’ death, Gardner says he’s been able to take the “good with the bad” in embracing the discovery of the ambassador’s tribal heritage. One instance came in the outpouring of support he received from tribal leaders across the Pacific Northwest and as far north as Canada’s First Nation’s in British Columbia. A special message was even sent by Grand Chief Edward John who currently chairs the UN Permanent Forum on the Rights of Indigenous Issues. Gardner said, “Everyone that has come into contact with [Stevens] throughout his life, has had nothing but praise. Even in the fact that it’s bringing nations in the north of the border with nations in the south of the border, shows how far he’s reached out.”

In an email, Commanday echoed similar sentiments. “Someone said to me that Comcomly was bridging the space between two cultures in his kind reception and aid to Lewis & Clark, just as my Chris was doing in his work in the Middle East,” she wrote. “I thought that was an interesting idea, but later remembered that the Chinook’s reward for the Chinooks’ kindness, ultimately, was to be rounded up off their property.”

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March 21, 2012

Annual International Day for the Elimination of Racial Discrimination Is Today

“If a phantom has at some time traveled this earth, it is racism. I understand this as a phenomenon that is supported by the belief of superiority in the face of difference, in the belief that one’s own culture possesses values superior to those of other cultures. It has not been stated often enough that racism has historically been a banner to justify the enterprises of expansion, conquest, colonization and domination and has walked hand in hand with intolerance, injustice and violence.” – Rigoberta Menchu Tum, Guatemalan Indigenous Leader and Nobel Peace Prize Laureate, at the Sixth Lascasianas Symposium in Mexico, 1996.

Rigoberta Menchu Tum’s eloquent words on the history and ongoing effects of racism resonant each year on March 21, the International Day for the Elimination of Racial Discrimination.

The United Nations’ General Assembly proclaimed March 21 as International Day for the Elimination of Racial Discrimination in 1966, six years after that day in 1960 when police in Sharpeville, South Africa, opened fire and killed 69 people at a peaceful demonstration against that country’s apartheid ‘pass laws” in Sharpeville, South Africa. The ironically named “pass laws” forced black South Africa to carry identification documents at all times and prohibited black Africans to leave a bantustan without them.

Since 1966, South Africa’s apartheid systems have been dismantled and racist laws and practices have been rescinded both in South Africa and many other countries. The International Convention on the Elimination of All forms of Racial Discrimination has gone a long way toward highlighting – and banishing – racial discrimination in all its various expressions, but racism remains embedded in countries worldwide. Although the United States has ratified the Convention, it expressed reservations about its implementation: “The Constitution of the United States contains provisions for the protection of individual rights, such as the right of free speech, and nothing in the Convention shall be deemed to require or to authorize legislation or other action by the United States of America incompatible with the provisions of the Constitution of the United States of America.”

The theme of this year’s International Day for the Elimination of Racial Discrimination is “Racism and Conflict,” linking the fact that racism and discrimination are often tied to deadly conflict. “Racism and racial discrimination have been used as weapons to engender fear and hatred. In extreme cases, ruthless leaders instigate prejudice to incite genocide, war crimes and crimes against humanity,” said Secretary-General Ban Ki-moon in his message commemorating the day. “Racism undermines peace, security, justice and social progress. It is a violation of human rights that tears at individuals and rips apart the social fabric.”

In her statement marking the Day, Navi Pillay, the U.N High Commissioner for Human Rights, cited a survey showing that 55 percent of violent conflicts between 2007 and 2009 had violations of minority rights or ethnic tensions at their core. “The relationship between racism and conflict is a deep-rooted, well-established one,” she said.

One of the major barriers to eliminating racism is that the earliest warnings of prejudice and discord are so often ignored, and it is only when the later, more sinister signs begin to emerge that the State and the international community react.

“On this International Day for the Elimination of Racial Discrimination, I call on States to heed the early warnings of prejudice, stereotypes, ignorance and xenophobia. I call on them to address, urgently, the marginalization and exclusion of individuals belonging to certain communities from political and economic decision-making. I call for a process of consultation and constant dialogue with all sectors of society, a redoubling of efforts to ensure that access to jobs, to land, to political and economic rights is not contingent on one’s color, ethnic, national or racial background, and that development projects do not disproportionately disadvantage a particular community,” Pillay said. She said these are not new obligations on the part of states, but are longstanding universally agreed human rights commitments.

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September 22, 2011

Are Western Conservation Efforts Causing Famine In Africa?

Reprinted with permissions from AlterNet.

As Americans anxiously watch stock market fluctuations, mothers and fathers a continent away are making choices about which of their children to save. In East Africa, worry about one’s retirement investments is a fairy tale woe compared to the daily struggle for life that many face.

You may have seen something on the television news about a drought in the horn of Africa. The worst such calamity in 60 years, the lack of rain has decimated farmers in Somalia, Kenya, Ethiopia, Djibouti and Uganda. Over the last few months, 390,000 living skeletons have trekked from as far as Southern Sudan to a Kenyan refugee camp, fleeing hunger and war, deprivation and death.

What you may not have seen is that “conservation” efforts undertaken by well-meaning industrialized nations are partly to blame. To save remaining African wilderness, we’ve been impoverishing the very people who have kept it intact. First, we’ve prohibited hunter-gatherers and pastoralists from their traditional itinerant lives and then after we’ve turned them into farmers, we remove them forcibly from their lands.

The exact size of the area designated as protected in the region of this disaster is hard to assess. Somalia boasts 638,750 kilometers of such lands, 11 national parks and 23 reserves. Kenya, an eco-tourism hub, has the most in the region and perhaps the continent: 348 protected areas on 75,238 km. While these may seem happy statistics in the current ocean of tragedy, in creating these preserves, African governments consciously evicted or prohibited from farming an estimated 1.5 million African indigenous inhabitants in the 1990s alone.

Yet the United Nations reported that in Africa the very same cultivation methods these evicted indigenous people always practiced “can deliver the increased yields which were thought to be the preserve of industrial farming, without the environmental and social damage which that form of agriculture brings.” What’s now in vogue as “small-scale mixed-use organic” is just status quo to these unheralded agronomists who know that monoculture and over-cultivation strips the land, and makes communities vulnerable to starvation when their few crops no longer bear fruit.

Traditional practices combining hunting, gathering and organic farming would not have cooled the blazing sun or made the rain fall. They would, however, have ensured the land could better withstand nature’s onslaught and provided alternative sources of food. Instead, narrow-minded policies that fail to see indigenous people as vital to protecting their homes exacerbate the destruction that horrible weather has wrought. Not only do too many of our conservation efforts force whole tribes into refugee camps (or graves along the way), they make preserving lands and wildlife cost more.

Conservation experts, such as George Washington University’s Michal Cernea, have long recognized that a “park-establishment strategy predicated upon compulsory population displacement has…compromised the cause of biodiversity conservation by inflicting aggravated impoverishment on very large numbers of people.”

Scholars have a name for this: conservation-induced population displacement. That sounds euphemistically benign, but it means forcibly removing people who have lived harmoniously on lands in order to protect these lands – global-sized proof that we’ll cut off our nose to save our face.

Conservation is big business – the budgets of non-profits involved in such schemes can dwarf the GDPs of the countries in which they work. International groups receive billions of dollars every year for taking over biodiverse areas in underdeveloped regions without regard for the human diversity that is integral to these lands. The prevailing ethos of pristine wilderness may attract tourism dollars but it’s an expensive, human-rights-violating approach that has never been proven to work.

While modern-day perils, like poaching, pose threats to indigenous people, justifying business-as-usual conservation to control poachers makes as much sense as kicking owners out of homes because thieves may be on the way. In fact, despite everything stacked against them, today’s indigenous lands contain 80 percent of our remaining biodiversity even though they constitute 24 percent of the world’s surface. This is living proof that indigenous people are great stewards of land.

Nevertheless, outside the immediate famine zone, more of the same awaits these newly nomadic indigenous people. The Maasai of the Ngorongoro Conservation Area in Tanzania, for example, are prohibited from living off the lands that had been their home for hundreds of years. The area’s status as a world heritage site would be threatened were the Maasai to remain, so they were pressured by the government eager to collect conservation dollars to leave, and assured they would not be allowed to farm, graze livestock or gather food if they remained.

This violation of Maasai rights forced them to seek refuge in other countries even as the famine refugees begin to enter Tanzania. And this is no isolated case. Big league conservation groups are encouraging African leaders to re-create this pattern throughout the Horn of Africa and beyond. Famine is the inevitable result of a community barred from producing food and living as they have for the whole of human history.

This is not, as some may claim, “Sophie’s Choice” on a massive scale. We are not sacrificing people in order to save trees and elephants – we’re taking everything down with the same destructive policy sweep. And there’s a way to address the environmental, moral and human rights concerns all at once.

Indigenous people know how to care for their homelands; they’ve done so for centuries without the West’s well-meaning intervention. In fact, indigenous groups conserve land, purify air and protect biodiversity for $3.50 per hectare; for large organizations to administer and conserve a hectare U.S. taxpayers spend $3,500. Yet, the United States Agency for International Development or USAID, the government agency that does development work internationally, continues to award 90 percent of its conservation funding to create and maintain these impoverishing protected areas, leaving zero for the indigenous communities who’ve been silently (and effectively) doing this work against great odds.

To reverse this dangerous trend, we must first grant land tenure rights to Indigenous Peoples across the world, affirming what’s been theirs all along. Because most of these groups have lived on their land since before the advent of property regulations or even governments, they don’t hold deeds and thus have no means of legal redress in eviction attempts. Once we accomplish this, we must equitably equip indigenous people to do the work of preservation in harmony with their needs. This is the only morally defensible course of action. Of course, if this doesn’t sway you, there’s a pragmatic reason, too: it’s cheaper.

Rebecca Adamson is the president and founder of First Peoples Worldwide.

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November 30, 2011

Canada Racks Up Fossil Awards in Durban as Rumors of Kyoto Withdrawal Swirl

As rumors swirled about Canada’s potential withdrawal from the Kyoto Protocol on greenhouse gas emissions, the nation continued its Fossil Award–winning sweep at the COP17 talks in Durban, South Africa, on November 30 as the Climate Action Network (CAN) handed out its daily dose of anti-kudos to countries that put pollution-causing development ahead of lives.

On opening day, November 29, the northern nation won both second and first place for Environmental Minister Peter Kent’s continued bashing of developing countries as well as his implication that Canada would likely not sign on for an extension of the accord on emissions targets signed in Kyoto, Japan, in 1997.

In an interview with the Canadian Press before leaving for Durban, Kent said that lesser-developed countries must stop “wielding the historical guilty card” in asking for less-stringent emissions targets just because industrial countries historically have created more greenhouse gas emissions than other nations.

Kent further fueled the fire by claiming that “from Canada’s point of view, Kyoto was the biggest mistake the previous Liberal government made,” referring to Canada’s signing of the Kyoto Protocol.

This as the World Meteorological Organization (WMO) in its annual report to the U.N. talks said that 2011 has been the warmest year on record as far as climate goes.

With debate still raging over the use of bituminous crude from the notorious oil sands of northern Alberta, Canada, it would seem that Kent is hardly one to talk. Even China, one of the alleged major emitters, called on Canada to set a better example vis a vis combatting climate change. A Canadian withdrawal from the Kyoto Protocol would hurt the international community’s attempts to mitigate climate change, the deputy head of the Chinese delegation to Durban told the Chinese news agency Xinhua. It would “definitely add to the obstacles in our negotiation,” he said.

At the same time, Archbishop Desmond Tutu and other prominent Africans took out an ad in the conference’s daily newsletter ECO with “A Message for Canada during the UN Climate Summit in Durban” that was essentially a petition urging Canada to set a better example on combatting climate change the way it had against Apartheid in the 1980s.

“Canada, you were once considered a leader on global issues like human rights and environmental protection,” the ad said. “Today you’re home to polluting tar sands oil, speeding the dangerous effects of climate change. For us in Africa, climate change is a life and death issue. By dramatically increasing Canada’s global warming pollution, tar sands mining and drilling makes the problem worse, and exposes millions of Africans to more devastating drought and famine today and in the years to come. It’s time to draw the line. We call on Canada to change course and be a leader in clean energy and to support international action to reduce global warming pollution.”

The U.S.’s decision over the Keystone XL pipeline has been postponed until after the 2012 presidential election, and Canada has indicated it will take its oil sands products to Asia if the U.S. does not allow the construction of a 1,700-mile-long pipeline from Alberta to the Gulf of Mexico. Meanwhile several First Nations are set to reiterate their major opposition to Enbridge’s proposed Northern Gateway pipeline in the wake of a report by the National Resources Defense Council, the sustainable-energy think tank the Pembina Institute, and the marine conservation group the Living Oceans Society saying that the pipeline would risk too much environmental damage to be feasible. Several First Nations of British Columbia will hold a press conference in Vancouver on December 1.

On the day that Kent’s attitude netted Canada’s two opening-day Fossil Awards, third place went to Britain—but only because of its efforts to bring Canada’s tar sands oil into Europe.

“This quotation from Canadian Environment Minister Peter Kent, doesn’t even require paraphrasing in typical fossil humour—it is sufficiently outrageous on its own,” CAN said in bestowing those first Fossils.

Click here to view the embedded video.

Read more @ Indian Country Today Media Network.comInupiat Community Sues Companies Over Ravages of Climate Change - ICTMN.com.

March 16, 2012

Claiming Intellectual Property a Tough Debate for Indigenous Peoples

Indigenous intellectual property has over the years provoked a fierce debate between governments, first nation peoples and corporates about who should benefit most from the spoils of commercialized indigenous knowledge systems. As yet, the debate shows no signs of abating with a workable resolution for all.

Indigenous Peoples across the world have raised this issue again and again in several declarations that state a clear commitment to promote and protect indigenous knowledge systems from misappropriation and misuse.

Indigenous Peoples put forward the argument, amongst other key points, that knowledge of the use of certain plants for example have been developed over several generations and ask why should only the present generation benefit, they also question why some governments or corporates are reaping all the rewards of indigenous knowledge through patented products when the knowledge was born from the communities of Indigenous Peoples.

The difficulty in answering these questions, according to law experts, is that indigenous knowledge systems do not have a clearly devised timeline to the origin or source of the knowledge.

It still proves very difficult for proponents of indigenous intellectual property to trump corporates wanting to capitalize on indigenous knowledge systems, more especially within a western legal framework.

Apart from this legal hurdle, a second obstacle for some Indigenous Peoples is getting recognition of the concept of an indigenous knowledge system since they themselves are not recognized as Indigenous Peoples by their governments.

In South Africa, the trustee of the Indigenous Peoples of Africa Co-ordinating Committee (IPACC) and the national Khoi San council Cecil le Fleur explains that the first nation peoples are referred to as traditional leaders and as such they cannot access the rights afforded them under the 2007 United Nations Declaration on the Rights of Indigenous Peoples, which in article 11, addresses the rights of Indigenous Peoples to maintain and to further their own cultural practices and traditions, specifically their cultural and intellectual property.

One of South Africa’s most well known indigenous herbs exported abroad, is the famously soothing Rooibos tea, known commercially as red bush tea.

Cecil le Fleur explained that while Khoi and San people’s would like to see the recognition afforded them with regards to their knowledge systems he underscores the point that those knowledge systems, such as the broad use of indigenous herbs and plants, is for everyone.

“I don’t think we must have the attitude of owning the plant. It is to at least give recognition to people who used the plant for centuries. If they (corporates) make a lot of money from that plant and don’t plough back into first nation communities, then that is not fair. In a globalized world no-one can claim ownership of a plant nor land,” explained le Fleur.

Gino Cocchiaro is a lawyer with Natural Justice, a non-profit organization whose work is defined as the conservation and sustainable use of biodiversity through the self-determination of Indigenous Peoples and local communities.

He said that the argument for intellectual property rights being attached to Indigenous Peoples knowledge systems is not straightforward.

“With commonly held knowledge there may be difficulty in seeing through a successful patent claim. You can’t put an Intellectual Property claim over knowledge that is collectively held. How do you protect knowledge?”

Cocchiaro said that the challenge now was to come up with a new legal framework to support and protect Indigenous knowledge systems.

Indigenous Peoples argue that Patents are limited in scope and do not recognize the fact that indigenous knowledge is collectively owned. Patents are commercially driven and have time frames that are not practical to indigenous knowledge systems.

Apart from these shortcomings, Indigenous Peoples can rarely afford to hire patent lawyers to fight on their behalf.

But there is another view on the issue of indigenous intellectual property rights that states that the issue will always remain on the margins, given the dominant system of knowledge production that mainly takes place in universities.

Historian Shamil Jeppe explains: “ Maybe it (indigenous knowledge systems) is impossible to recover under capitalism. It will always be a minority add-on.”

Jeppe asked: “When does something become indigenous? 50 years ago, 300 years ago? There’s nothing original that didn’t come from a seed elsewhere.”

As the debate rages on, it is clear that Indigenous Peoples are integral to the discussion. Given the history of persecution of Indigenous Peoples under colonialism, the fight to include Indigenous Peoples voices in the protection of indigenous knowledge systems is important and necessary to inform the way forward.

Read more @ Indian Country Today Media Network.comClaiming Intellectual Property a Tough Debate for Indigenous Peoples - ICTMN.com.

October 10, 2011

Dalai Lama Interview on Tolerance

It was one of those few perfect sunshine days when you can smell the summer, flowers, trees and grass, and feel the warm touch of sunlight on your skin with temperatures of 35 degrees Celsius as you expect in India, when His Holiness The XIV Dalai Lama met friends and Tibetans in the park of the Villa Goetzfried in Wiesbaden in Germany.

The introduction was a moving performance by a charming Tibetan woman named Dechen Shak-Dagsay, who is a famous mantra-vocalist from Tibet. Her songs and graceful appearance in original Tibetan dress moved the hearts of the visitors and transported their emotions from Germany to far away Tibet.

Afterwards he arrives. The Dalai Lama welcomes everybody and sits down on a small podium in front of us. There is no distance or aloofness between the Holy Man and the people. You feel his warmth and friendliness directly.

He starts his speech by underlining our own responsibility for our world: “We are the same human beings and share this small blue planet.” Therefore he demands that we forget all differences between religions and nations, find the roots of violence and also decrease the gulf between the poor and the rich. “There is no me and they,” the Dalai Lama said, “the whole world is me.”

In connection with his speech I got the chance for a unique interview with the Dalai Lama about his main ideas: to promote tolerance, learn from different religions and establish close contacts. As The Human Codes of Tolerance and Respect is the most important project of the World Security Network Foundation, I asked him about his experience and proposals.

How can we promote tolerance and respect towards other religions and ethnic minorities, Your Holiness?

I always mention that the concept of one single truth and one religion is itself a contradiction.

But on the level of the individual it is very relevant and can be very helpful. You should keep a single-pointed faith for yourself.

In the reality of different communities and religions with so many people the concept of only one religion is irrelevant.

In reality we have different religions and a concept of one truth seems irrelevant to me.

From the personal point of view everything is relative and one truth for a single person is relevant.

But when you have many people with different values and backgrounds this concept is not convincing as there are many truths and religions – and this is good so.

What can we all as simple human beings do?

We must develop close contacts with others and their traditions.

In India for over 1000 years – besides the home-grown religions – all major religions were established there as well and lived together. Generally they lived together in harmony and friendship for a long time.

One researcher found a Muslim village with a population of 2,000 with only three Hindu families there. But the Hindus had no fear and everybody was very friendly. That is India. Sometimes there are problems as in all populations. That can happen and is understandable.

Basically a spiritual sense of brothers and sisters existed. India kept 1,000 years of religious harmony – why not in other areas in the word?

What can we learn from others?

The more close contacts we have on the personal level the deeper is the understanding and mutual respect. You need close contacts to learn about the values of other religions from each other like Christians, Muslims, Jews, Hindu or Buddhists.

The deep understanding of their values develops a basis of mutual respect.

We Buddhists are eager to learn more about mutual respect and the practice of tolerance and compassion.

Some Christian friends have implemented these things already in their religion.

Thus we develop a spiritual brother-and-sisterhood.

When will the situation in Tibet change for the better?

When Mahatma Gandhi and other great leaders started their work nobody gave them any guarantee of success. But they were very determined and full of will-power whatever the obstacles were.

When my Indian friends started their freedom-fight no one knew when freedom

would come – they were determined as well and advised me to follow it.

Nobody knows when things will change but you must keep your determination – that is important.

What impressed me most is that you cannot find intensive missionary thoughts in the Dalai Lama’s speech to conquer people for his Buddhist belief. He is a general missionary for humanity and the good cause of peaceful coexistence, integrating all major religions into global codes of tolerance. For him there is no right or wrong religion.

He stated: “All major religious traditions carry basically the same message: that is love, compassion and forgiveness; the important thing is that they should be part of our daily lives. We can’t say that all religions are the same, different religions have different views and fundamental differences. But it does not matter, as all religions are meant to help in bringing about a better world with better and happier human beings. On this level, I think that through different philosophical explanations and approaches, all religions have the same goal and the same potential.”

For him moral action means not to interfere in the people’s desire for happiness and joy. Everybody must also consider the interests of others. Sensitivity is needed to take care of other people.

He teaches that: “Good fortune arises from spiritual qualities like love or tolerance which make us more happy.”

Also, I like The Dalai Lama’s other ideas:

  • “Be kind whenever possible. It is always possible.”
  • “Happiness is not something ready-made. It comes from your own actions.”
  • “If you can, help others; if you cannot do that, at least do not harm them.”
  • “If you want others to be happy, practice compassion. If you want to be happy, practice compassion.”
  • “In the practice of tolerance, one’s enemy is the best teacher.”
  • “It is necessary to help others, not only in our prayers, but in our daily lives. If we find we cannot help others, the least we can do is to desist from harming them.”
  • “It is very important to generate a good attitude, a good heart, as much as possible. From this, happiness in both the short term and the long term for both yourself and others will come.”
  • “Love and compassion are necessities, not luxuries. Without them humanity cannot survive.”
  • “My religion is very simple. My religion is kindness and my philosophy is kindness. This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple.”
  • “Today, more than ever before, life must be characterized by a sense of universal responsibility, not only nation-to-nation and human-to-human, but also human to other forms of life.”
  • “With realization of one’s own potential and self-confidence in one’s ability, one can build a better world.”

The Dalai Lama grounds humanity in all of us, in our kindness and responsibility as human beings.

Anne Stiens is Vice President Media of the independent global www.worldsecuritynetwork.com, the largest social media in foreign affairs.

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September 29, 2011

Dalai Lama Waits for Decision on Visa Issues

For the past three months a saga has been brewing between the South African government, the Dalai Lama and Desmond Tutu.

The issue at hand is a visa application for the Dalai Lama to attend the Archbishop Emeritus Tutu’s 80th birthday celebrations.

“Profoundly disrespectful,” is how the Desmond Tutu Peace Centre and the Office of Tibet in Pretoria referred to the slow response from the government in a joint statement on September 28.

Tutu compared the recent situation to the way authorities handled applications by black South Africans under apartheid.

In an article at Cape Times Nomfundo Walaza, chief executive of the Desmont Tutu Peace Centre was quoted as saying, “It would have been much more respectful to have received a negative answer than no answer at all. How can we arrange the visit if we don’t know whether it will be happening? We are an NGO. Who picks up the costs?”

The celebration, scheduled for next week, is set to include an inaugural peace lecture from the Dalai Lama.

According to an article at The Globe and Mail this is the second time in two years that South Africa has been reluctant to allow a visit by the Dalai Lama.

The first visit was blamed on the World Cup events in 2009, this time an official was quoted last week saying his application was incomplete up until last week, the Cape Times reported.

Both instances appear to be due to pressure from China, South Africa’s biggest trading partner according to the Glove and Mail.

According to the Globe and Mail, “Beijing has repeatedly attacked any government that permits a visit by the Dalai Lama, whom it denounces as a ‘splittist’ and a ‘wolf in monk’s robes.’ Chinese leaders have often retaliated politically against governments that hold meetings with the Dalai Lama.”

In a blog at the Guardian, the issue stems from the current Tibetan spiritual leader’s recent announcement that he may choose not to be reincarnated. “Tradition demands he be reincarnated in Tibet, which means that the Chinese would get to coose who he was and then bring hip up as a loyal Chinese citizen,” the blog by Andrew Brown states. The blog goes on to address the Dalai Lama’s role in reducing China’s power over Tibet, a move that was also strengthened when the Dalai Lama handed over his political power to a body elected from among Tibetan exiles.

With the Archbishop’s birthday celebration less than a week away the visa situation seems to have hit a wall, with no movement in either direction maybe expected in the following days.

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February 5, 2012

Everything You Need to Know About How to Write a Shadow Report—Indigenous Reports to the UN on Human Rights, Racism in US

Indigenous nations, tribes, individuals and organizations now have a guide on how to prepare a “shadow report” for an upcoming review of the status of human rights and racism in the United States.

The International Indian Treaty Council (IITC) has written a training manual on how to prepare submissions for the U.N. Committee on the Elimination of Racial Discrimination (CERD), a treaty monitoring body that reviews racial equality and non-discrimination for the International Convention on the Elimination of All Forms of Racial Discrimination. The convention, one of nine major human rights treaties, was ratified by the U.N. General Assembly in 1965 and came into force in January 1969. All states are required to submit regular reports to CERD on how they are implementing the Convention. The CERD examines the reports and makes recommendations, but it doesn’t rely completely on the state’s possibly biased perception of its progress toward justice for all; it also reviews alternative or “shadow reports” from “civil society actors.”

IITC’s 30-page training manual, which is available on its website, was developed to provide information to indigenous “civil society actors” on how to utilize the CERD and participate effectively in the process. Andrea Carmen, the IITC’s executive director urged indigenous tribes and organizations to participate. “This will be an important opportunity for Indigenous Peoples to make their own submissions, or ‘shadow reports,’ providing updates on current conditions, threats and violations. These submissions can also include information about the status of implementation by the U.S, of the CERD’s previous recommendations.”

CERD’s last report issued in February 2008 found racial discrimination alive and thriving in 26 areas where the U.S. government fell short on its obligations, beginning with its definition of “racial discrimination,” which was cited as inadequate in an earlier report. The U.S. government’s definition of racial discrimination in federal and state legislation and in court practice does not line up with the Convention’s definition, the report says. The Convention requires states parties to prohibit and eliminate racial discrimination “in all its forms, including practices and legislation that may not be discriminatory on purpose, but in effect.”

The manual is also a mini-course on the history and development of international human rights laws. It begins with a brief history on how the International Convention on the Elimination of Racial Discrimination came about. In 1948 after World War II’s “barbarous acts which have outraged the conscience of mankind,” the U.N. adopted the Universal Declaration on Human Rights – the international peace organization’s founding human rights standard that human rights are equal and inalienable for “all members of the human family.” While member states ratified the Declaration, they considered it to be a “moral” or “aspirational” document that was not legally binding (later, Canadian Prime Minister Stephen Harper and U.S. President Barack Obama would describe the U.N. Declaration on the Rights of Indigenous Peoples as “aspirational”). So the U.N. began drafting covenants, conventions and protocols to strengthen the Universal Declaration and make it binding among member states. That work resulted in the adoption of the ICERD in 1965. To date 175 states have ratified the Convention. The U.S. ratified it in 1994 and is legally bound to uphold and implement it.

The manual outlines the Convention’s broad definition of racial discrimination and what states are required to do to repudiate and eliminate it. And it includes CERD’s general recommendation on Indigenous Peoples, which among other things, calls on states “to recognize and protect the rights of Indigenous Peoples to own, develop, control and use their communal lands, territories and resources and where they have been deprived of their lands and territories traditionally owned or otherwise inhabited or used without their free and informed consent, to take steps to return those lands and territories. Only when this is for factual reasons not possible, the right to restitution should be substituted by the right to just, fair and prompt compensation. Such compensation should as far as possible take the form of lands and territories.”  The manual says the recommendation “is of central importance because it addresses a range of vital issues including land, resources, cultural, language and free, prior and informed consent” and advises Indigenous Peoples to refer to the CERD recommendation when preparing shadow reports.

That’s not the only helpful hint in the manual. It also advises those preparing shadow reports to highlight the U.N. Declaration on the Rights of Indigenous Peoples (UNDRIP) and link its implementation to compliance with the International Convention to Eliminate Racial Discrimination. “The UNDRIP provides an important framework and ‘minimum standard’ for presenting and interpreting the human rights obligations contained in the ICERD relationship to Indigenous Peoples. Using it in this context further encouraged the CERD to apply the Declaration in its assessment of State compliance,” the manual advises.

Subjects raised in previous shadow reports include the destruction of sacred sites; denial of religious freedom for Indigenous prisoners; physical and sexual violence against Indigenous women; U.S. imposition of membership criteria on tribes; export of banned pesticides by U.S. corporations; the continuing generational legacy of boarding school policies; land appropriations; treaty violations, lack of access to equal justice under the law; imposed development such as uranium mining and other extractive activities and environmental racism; and denial of traditional subsistence and right to food.

A section of the manual gives detailed step-by-step instructions on preparing a shadow report from cover letter to where the report should be sent.

The IITC is a nonprofit organization founded in 1974 in South Dakota that works for sovereignty and self-determination for Indigenous Peoples and the recognition and protection of their human rights, treaties, traditional cultures and sacred lands.

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