jump to navigation

The Way of the Warrior: How To Stop A Pipeline November 11, 2014

Posted by rogerhollander in Energy, Environment, First Nations.
Tags: , , , , , , , , , , , ,
add a comment

Roger’s note: This is direct action.  These are people taking their destiny into their own hands, perhaps the government and oil monopolies have left them no alternative.  I can foresee a violent and tragic confrontation.  I am sure they are expecting in and are ready for it, perhaps ready to die protecting their land and people.  A lesson to all of us.

With a newly elected Congress gearing up to pass Keystone, the inspiring story of the Unist’ot’en Camp, an indigenous resistance community established in northwest Canada to protect sovereign Wet’suwet’en territory and blockade up to 10 additional proposed pipelines aimed at expanding Alberta Tar Sands operations. The Uni’stot’en Clan, which has families living in cabins and traditional structures in the direct pathway of the Northern Gateway and Pacific Trails fracking lines, argues that “since time immemorial” they have governed Wet’suwet’en lands, which thus remain unceded and not subject to Canadian law “or other impositions of colonial occupation” – an argument that has been sustained in court cases, and bolstered by the camp’s recent peaceable ejection of a drilling crew..

Camp leaders note that delays caused by their and other grassroots blockades are said to be costing Kinder Morgan and other companies up to $88 million a month, one reason the companies have filed multi-million suits against camp leaders that are still pending. But with Wet’suwet’en law requiring consent from the traditional indigenous governments in territories  where indigenous people probably outnumber “settler people,” opponents appear to have the law on their side. “Our Chiefs have said no to these projects, and no means no,” says Freda Huson, Unist’ot’en Clan member and camp spokesperson. “You can’t continue to bulldoze over our people. Our lands. Our final say.”

 

 

Please vote for YASunidos October 7, 2014

Posted by rogerhollander in Ecuador, Energy, Environment, First Nations, Latin America.
Tags: , , , , , , ,
add a comment
YASunidos is an Ecuadorian youth movement which collected 750 000 signatures to prevent oil drilling in Yasuní national park in Ecuador.
They have been nominated for “The Human Rights Tulip” award, a prize worth €100 000.
This money could be used perfectly to further expand and deepen their campaign to save the Yasuní national park and protect the rights of the indigenous people whose existence is threatened by the oil exploitation.
Yasuní is a worldwide symbol – if we achieve to stop the oil exploitation in the Ecuadorian amazon, we are one step further towards saving the amazon, saving our climate, and creating a post-oil society in Ecuador and beyond.
Please vote and share this!
http://www.humanrightstulip.nl/candidates-and-voting/yasunidos

Stuck in the Smoke Hole of Our Tipi December 26, 2013

Posted by rogerhollander in First Nations.
Tags: , , , , , ,
add a comment

MERRY CHRISTMAS FROM THE REAL AMERICANS

 

Aboriginal women exploited in Great Lakes sex trade August 24, 2013

Posted by rogerhollander in Canada, First Nations, Women.
Tags: , , , , , , , , , , , , , , , , , ,
1 comment so far

U.S. reports outline how native women and girls are trafficked to Great Lakes sailors, possibly through Thunder Bay.



On the docks of Duluth, Minn., it’s called “working the boats.”

It means working as a prostitute, sometimes shuffling from bunk to bunk, selling sex to sailors on ships working the Great Lakes.

Some prostitutes are as young as 10, fleeing broken homes in the U.S. and Canada. The average age of entry into the sex trade is 14, according to a 2011 report titled Garden of Truth: The Prostitution and Trafficking of Native Women in Minnesota. And a disproportionate number of Great Lakes sex slaves are impoverished First Nations women and girls.

Co-author Christine Stark recently told the CBC that on this issue, “there is a very strong link between Thunder Bay and Duluth.”

The report describes hearing of “Native women being trafficked to and from reservations and urban areas” and goes on to say that “92 per cent of women interviewed wanted to escape prostitution.”

The Canadian Women’s Foundation is working on providing that way out, through an ongoing task force on the trafficking of women and children in Canada.

Project director Diane Redsky explains that there are “specific vulnerabilities for aboriginal women and girls.”

“They are definitely targeted by traffickers,” she says of First Nations women. “It’s not surprising that Thunder Bay would be a city (portrayed) in that way.”

One of the goals of the task force is to help them escape violent, exploitative situations, she says, adding that housing and education opportunities can go a long way toward fighting trafficking.

But it’s a tough battle. Great Lakes sex traffic between Canada and the U.S. has gone on for generations and has its roots in poverty and discrimination, according to the Garden of Truth report, which draws from interviews with 105 aboriginal women conducted by the Minnesota Indian Women’s Sexual Assault Coalition and Prostitution Research & Education.

Though noting the paucity of statistics, the report says up to 10 women and girls were prostituted by three traffickers on ships out of the port of Duluth in 2002 alone. The women may disappear onto the lakes for months at a time.

“Intergenerational harms persist, in that some girls whose mothers were prostituted on the boats were conceived during prostitution,” it says.

More than two-thirds of the women interviewed had family members who attended native residential schools, now notorious for abuse and neglect, and 77 per cent of the women interviewed had used homeless shelters.

It’s hard to know how widespread the Great Lakes sex trade is because victims are often reluctant to report crimes, says Sgt. Shelley Garr, of the Ontario Provincial Police headquarters in Thunder Bay.

“Human trafficking victims are often from extremely vulnerable populations,” Garr says, adding the OPP tries to work with the RCMP and the Canada Border Services Agency to combat human trafficking. Still, it’s a trade that often flies under the radar.

Chris Adams, a spokesperson for the Thunder Bay police department, said he was unaware of sex traffic on ships between his city and Duluth.

The Garden of Truth findings are troubling but not surprising to Canadians who have studied abuse and prostitution in First Nations communities.

That report supports a 2008 study by the Minnesota legislature that suggested Duluth has become a major hub for human trafficking because of the presence of a sizeable First Nations population and an international port.

A 2010 Duluth police report also describes the city as “a destination for trafficking victims who are brought on board ships for exploitation by the crew.”

A 2011 study for the economics department at the University of Minnesota, Duluth, found the average age of prostitutes entering the sex trade was 14, although some girls began as young as 10.

Prostitutes can generate $280,000 each in annual profits for pimps, Redsky says. “The financial gain is to the trafficker.”

She wonders: “Who is on these ships in the first place, and why is this allowed to happen for generations?”

According to the Garden of Truth report, organized crime groups, on and off aboriginal lands, play “a significant role” in trafficking native women. “Youth gangs in Indian country are proliferating.”

Homelessness and a lack of educational options help explain why some First Nations women are drawn into prostitution, said Kezia Picard, director of policy and research at the Ontario Native Women’s Association.

She notes that some 600 Canadian First Nations women are missing, many of them thought to have been murdered, including some who worked in the sex trade.

It’s not surprising the Minnesota report mentions a sex trade involving the Port of Thunder Bay, Picard said.

“It’s always transportation hubs where these things are more visible.”

The Zapatistas’ First School Opens for Session August 13, 2013

Posted by rogerhollander in Education, First Nations, Latin America, Mexico, Revolution.
Tags: , , , , , , , , ,
add a comment

 

Roger’s note: The Zapatistas are perhaps the most important revolutionary movement of our times.  The figure known as Subcomandante Marcos was a Mexico City academic who went to Chiapas to teach revolution to the Indigenous population.  Instead, he himself got his world view flipped 180 degrees, coming to realize that the true revolutionary spirit is indigenous to the Indigenous.  What the Zapatistas have taught us is the prime importance of the notion of “dignity,” self-governance, and that genuine revolution at a given time does not necessarily imply the necessity of winning state power.  I recommend that anyone interested in revolutionary theory and practice look into the Zapatista experience.  I also recommend a work greatly inspired by the Zapatista movement, John Holloway’s “Change the World Without Taking Power.”

 

Yesterday, 1,700 students from around the world enrolled in the first Zapatistas school, held at the University of the People’s Land of Chiapas. (Photo: WNV/Moysés Zúñiga Santiago)

Last December, tens of thousands of indigenous Zapatistas mobilized, peacefully and in complete silence, to occupy five municipal government office buildings in the state of Chiapas, Mexico. That same day, which coincided with the end of one cycle on the Maya calendar, Zapatistas released a communiqué, asking, “Did you hear it?”

It appears that the answer was yes, because this week thousands of people from around the world are descending on Chiapas for the Zapatistas’ first organizing school, called la escuelita de libertad, which means the little school of liberty. Originally the group allotted for only 500 students. But so many people wished to enroll that they opened an additional 1,200 slots for the weeklong school, which begins on August 12.

Just as the Zapatistas have, for two decades, rejected hierarchical systems, the escuelita will also eschew traditional teaching models. Instead, it will be an open space for the community to learn together.

“There isn’t one teacher,” wrote Subcomandante Marcos, the spokesperson for the Zapatista movement. “Rather, it is the collective that teaches, that shows, that forms, and in it and through it the person learns, and also teaches.”

While attending the escuelita, students will live with a family in a rebel zapatista community and participate both in the school and in the daily life of the community. Participants will cut wood, work in the cornfields and cook and eat with their host families.

Subcomandante Marcos acknowledged that attending this type of school requires shifting one’s way of thinking about learning and indigenous communities. As he asked in a communiqué:

Would you attend a school taught by indigenous teachers, whose mother tongue is typified as “dialect”?

Could you overcome the temptation to study them as anthropological subjects, psychological subjects, subjects of law or esoterism, or history?

Would you overcome the urge to write a report, interview them, tell them your opinion, give them advice, orders?

Would you see them, that is to say, would you listen to them?

Leading up to the school, the Zapatistas published a series of seven communiqués entitled “Them and Us.” These essays illustrated the absurdities of “those from above” — those who hold coercive and repressive power — trampling the freedoms of “those from below.” The writings also spoke to the need to learn by observing and listening in order to build an alternative world. But more than abstractions, the seven publications were a collection of lessons about how everyday life in the Zapatista communities, including how people resolve problems and how they organize themselves into an autonomous networks in which the people rule and the government obeys.

The last installation of this manual, published on March 27, also announced the upcoming escuelita and outlined three requirements necessary for any applicant: “an indisposition to speaking and judging, a disposition to listening and seeing, and a well-placed heart.”

The Zapatistas are unique not only for challenging power or maintaining their resistance for nearly 20 years. What sets them apart is their ever-evolving definition of liberty, and this topic — liberty according to the Zapatistas — will be the central focus of the school. According to Subcomandante Marcos, liberty is “to govern and govern ourselves according to our ways, in our geography and in this calendar.” But the definition also shifts from generation to generation, and Marcos explains that new generations must find their own paths through rebellion and dignity.

The experience of living with Zapatistas and other indigenous families will be another central part of the school. Some students will stay with families living in autonomous rebel communities, while others will be with nearby non-Zapatistas, or even anti-Zapatistas families. These hundreds of families have all agreed on a votán, a person who, in the Zapatista movement, represents a guardian and the heart of the community. The votáns will translate for the families and the foreign students, although Marcos acknowledges that translation itself is an imperfect process.

“In legal cases, do cultures translate?” he questions. “In that sense, one understands that what they call ‘equality under the law’ is one of the greatest travesties of justice in our world.”

As for final evaluations, the school won’t, unsurprisingly, have an exam, a thesis, or a multiple-choice test. Rather, as Marcos explained, the school “will make its own reality,” and the results will be “a mirror.”

The school began after three days of festivals in rebel communities to celebrate the 10-year anniversary of the councils of good governance, the Zapatistas’ autonomous governing system in which the community makes decisions and the government carries them out. During the celebrations, one could see empty buses and vans parked along the streets to Ocosingo and Palenque, waiting to transport the 1,700 students from San Cristobal de Las Casas into the rebel communities the following morning.

Earlier this summer, the Zapatistas announced that future escuelitas in the Zapatista communities will be held this coming winter.

Marta Molina is an independent journalist from Barcelona, Catalunya. She has written about cultural resistance in Brazil and nonviolent resistance in Palestine. Now she is based in Mexico following the steps of the Movement for Peace, Justice and Dignity (MPJD) against the war on drugs, and the movement Yosoy132 for the democratization of media and an authentic democracy in the country. She also reports about movements on defense of the land and struggles for autonomy in the South of México and Guatemala. You can follow Marta on Twitter at @martamoli_RR

 

US Special Operations Command Trained Military Unit Accused of Death Squad Killings in Honduras March 1, 2013

Posted by rogerhollander in Foreign Policy, Honduras, Latin America.
Tags: , , , , , , , , , , , , ,
add a comment
Photo: democracyinaction.org

By (about the author)
OpEdNews Op Eds 3/1/2013 at 20:13:41

This article is based entirely on the report “Human Rights Violations Attributed to Military Forces in the Bajo Aguan Valley in Honduras” published on February 20, 2013. To see the full report with citations:

http://rightsaction.org/sites/default/files//Rpt_130220_Aguan_Final.pdf

Since January 2010, there has been a constant stream of killings of members of land rights, campesino movements in the Bajo Aguan region of Honduras. At least 88 campesino movement members and supporters have been killed, along with five bystanders apparently mistaken for campesinos. Most recently, on Feb. 16 two campesinos were killed–Santos Jacobo Cartagena was gunned down while waiting for a bus, and Jose Trejo, an outspoken advocate for the investigation of his brother’s Sept. 22, 2012 murder, was shot while driving.

While the 2010 and 2011 State Department human rights reports described deaths of campesinos in the Aguan as the result of “confrontations” between palm oil corporation’s security forces and campesino farmers who claim the land was stolen by the agri-businessmen, only six of the killings have occurred on disputed land during land occupations or evictions. In contrast, 78 were targeted assassinations, 8 of those preceded by abductions, their tortured bodies found later; another 3 victims remain disappeared.  Fifty-three people were shot while driving, riding their bicycles or walking along public roads. Another 13 were assassinated in their homes or while working on farms not in dispute.

All of this points to one explanation: a death squad is operating in the Aguan.  This is not news to anyone who lives there, where it is considered common knowledge and it is widely understood that police and military participate in the killings.  Dozens of acts of violence and intimidation have been carried out by the Honduran military against campesino communities over the same time period and geographical area where the death-squad killings have targeted campesinos, lending greater credibility to the charge.

While masked gunmen have been killing campesinos, the Honduran military’s 15th Battalion special forces unit and units or joint taskforces associated with it, have been receiving training from the U.S. armed forces Special Operations Command South, SOCSOUTH, which is also funding construction on the 15th Battalion’s base in Rio Claro, Trujillo.

Local residents and national press have reported the presence of U.S. Army Rangers in the area since at least 2008, and public records of the U.S. government confirm their presence. In 2008, SOCSOUTH conducted two trainings with 135 soldiers each, all from the 1st Special Forces Battalion. The Honduran press has reported that the 1st Battalion and 15th Battalion, both special-forces units, operate as one command, sharing the installations in the Rio Claro military base for training. SOCSOUTH and the U.S.Southern Command, SOUTHCOM, have also funded improvements and expansion of the Rio Claro base since September 2011.

One disturbing observation that resulted from our investigation is that conditions surrounding many of the killings involved techniques included in U.S. training.  According to Honduran press, U.S. special forces train the Honduran Special Operations Forces of the 1st and 15th Battalion in insertion, parachuting, explosives, long-distance sharpshooting, intelligence, advanced marksmanship, urban operations, close combat, martial arts and offensive driving. Dozens of campesinos have died after high-speed pursuit in vehicles, either after crashing or being shot, in incidents that can only be described as offensive driving.

Campesinos have reported surviving long-distance sharpshooting assassination attempts, and many have been killed from shots fired from a significant distance. One man was found dead from unexplained internal injuries while it was rumored that the unit was being trained in mortal hand-to-hand combat, raising suspicions. At least one man was killed in a stealth raid assisted by a helicopter, in which an armed group wearing black uniforms with masks quickly and surreptitiously entered a farm in the night, assassinated a campesino, and left–an operation known in military terms as “insertion”.

The improvements to the Rio Claro military base began just weeks after Xatruch II, a military–police joint task force, arrived in the Aguan. Honduras sent a Xatruch II unit to participate in Operation Iraqi Freedom in 2004, and at least two of the commanding officers of the Xatruch II deployment in the Aguan participated in Iraq. There is significant evidence that the Xatruch II operation in the Aguan is the same unit that served in Iraq.

From Iraq to Aguan

But Xatruch II is not all that is moving from the Middle East to the Aguan–so is the war on terrorism. The conflict in the Aguan is an 18 year-old land dispute. Campesinos explain that agri-businessmen used violence and fraud to illegally separate them from the palm oil plantations they had labored to create and equip. In 1998 they initiated lawsuits demanding annulment of the title transfers, but ever since they have struggled to maintain legal representation as their lawyers were threatened or bribed into abandoning the cases. On September 22, 2012 they lost the only lawyer who had stuck it out when he was shot to death outside a church. Just three months before, he had won the annulment of 3 of the 28 disputed title transfers.

Honduran military, even the commander of the Joint Chiefs of Staff and the Secretary of Security, have consistently distorted the nature of the conflict, claiming there is a guerrilla group operating in the area, connected to drug traffickers. On Sept. 6, 2012, The Times of Israel ran a story citing only Israeli radio, claiming the Hezbollah had established a training camp in Nicaragua on the border with Honduras, a story that was then repeated in Latin American press. The Times of Israel then reported further on the story citing the Latin American press reports it had generated itself. The dangerous, unsubstantiated and opportunistic accusations of narco-terrorism levied against the campesino movement in the Aguan by the military fit neatly into the U.S. objective of expanding its military reach in the region.

Security forces in the Aguan explain that the mission of Xatruch II is to defend the land of the businessmen from the “criminal’ campesinos. However, broad evidence indicates that some of the businessmen in conflict with the campesinos are involved in drug trafficking in the region. Local residents have reported that the 15th Battalion and the Tocoa police have provided protection to the traffickers. The police define their mission as defending the property of Miguel Facusse, whose principal residence in the region was implicated in drug trafficking,according to a State Department cable leaked by Wikileaks.

The conflict in the Aguan is a longstanding land conflict, and it must be treated as such. The conflict can be resolved by duly addressing the land-rights claims. Militarization, supported by the U.S. government, will not resolve the underlying conflict and it clearly increases, rather than decreases, the bloodshed.

Only the courts can resolve the conflict, but the courts don’t function and have further collapsed since the June 2009 military coup.

There is a solution to the violence in the Aguan–the courts, not the military.

Crossposted at cipamericas.org

Annie Bird, a Central America & Latin America human rights activist. She is co-director for rightsaction.org & a writer for cipamericas.org’s Americas Program.

“To Get the Gold, They Will Have to Kill Every One of Us First” Tribal Leaders Fight Gold-Hungry Investors February 11, 2013

Posted by rogerhollander in Canada, Ecuador, Energy, Environment, First Nations, Latin America, Mining.
Tags: , , , , , , , , , , , , , , , , ,
add a comment

By Alexander Zaitchik

http://www.alternet.org, February 11, 2013

Ecuadorian officials want to sell gold-laden land to China, but not without a fight from the legendary Shuar tribe.
 Of the thousands of “Avatar” screenings held during the film’s record global release wave, none tethered the animated allegory to reality like a rainy day matinee in Quito, Ecuador.

It was late January 2010 when a non-governmental organization bused Indian chiefs from the Ecuadorean Amazon to a multiplex in the capital. The surprise decampment of the tribal congress triggered a smattering of cheers, but mostly drew stares of apprehension from urban Ecuadoreans who attribute a legendary savagery to their indigenous compatriots, whose violent land disputes in the jungle are as alien as events on “Avatar’s” Pandora.

The chiefs — who watched the film through plastic 3-D glasses perched beneath feathered headdress — saw something else in the film: a reflection. The only fantastical touches they noticed in the sci-fi struggle were the blue beanstalk bodies and the Hollywood gringo savior. “As in the film, the government here has closed the dialogue,” a Shuar chief told a reporter after the screening. “Does this mean that we do something similar to the film? We are ready.”

Three years after “Avatar’s” Quito premiere, declarations of martial readiness are multiplying and gaining volume throughout the tribal territories of Ecuador’s mountainous southeast. The warnings bare sharpest teeth in the Shuar country of the Cordillera del Condor, the rain forest mountain range targeted by President Rafael Correa for the introduction of mega-mining.

In recent years, the quickening arrival of drills and trenchers from China and Canada has provoked a militant resistance that unites the local indigenous and campesino populations. The stakes declared and the violence endured by this battle-scarred coalition is little-known even in Ecuador, where Correa has made muscular use of state security forces in arresting activists and intimidating journalists who threaten his image as an ecologically minded man-of-the-people. This repression has only intensified in the run-up to Correa’s expected reelection on Feb. 17.

My guide to this simmering “Avatar” in the Amazon was a 57-year-old Shuar chief named Domingo Ankuash. Like many elder Shuar, Ankuash does not appear to be blustering when he says he will die defending his ancestral lands in the province of Morona-Santiago, which borders Peru. Early in my month traveling the Condor, he took me deep into the country for which he is prepared to lay down his life. After a steep two hours’ hike from his village, we arrived at a forest clearing of densely packed earth. Through the trees and hanging vines, a 40-foot waterfall replenished a deep rock-strewn lagoon. The cascade is one of thousands in the Condor cordillera, a rolling buffer between the cliffs of the eastern Andes and the continental flatness of the Amazon basin.

“We have been coming to these sacred cascades since before the time of Christ,” said Ankuash, preparing a palm-leaf spread of melon and mango. “The government has given away land that is not theirs to give, and we have a duty to protect it. Where there is industrial mining, the rivers die and we lose our way of life. They want us to give up our traditions, work in the mines, and let them pollute our land. But we will give our lives to defend the land, because the end is the same for us either way.”

Beside the bright melons, Ankuash unfolds a frail map of the Condor to come. The industrial future overlays the natural present in a dense geometric circuitry that blots out the region’s rivers and mountains with a patchwork of oddly patterned boxes, as if some madcap Aguirre had gerrymandered the jungle. Rafael Correa’s PAIS Alliance was elected in 2007 with heavy indigenous support, but the map’s vision is the president’s own. His economic development plan, enshrined in a series of controversial laws and strategic declarations, centers on prying Ecuador’s southern rain forests of their rich placer deposits of base and precious metals, which fleck the Condor’s soils and loams like the stars of the universe. Ecuador, Correa has declared, can no longer be “a beggar sitting atop a sack of gold.”

To help him grab these shiny metals, Correa has invited foreign mining firms to deforest and drill much of the country’s remaining pristine forests. Not far from where Ankuash and I are sitting, a Chinese joint venture led by the China Railway Corp. is building infrastructure for an open-sky copper mine with the “Lord of the Rings”-sounding name of Mirador. To the north and east of the Chinese concession, the Canadian gold giant Kinross is prepping its 39 lots, including the envy of the industry, Fruta del Norte, believed to be Latin America’s largest deposit of high-grade gold. These projects are merely the first wave; others wait in the wings. Together they threaten more than the Shuar way of life and the sustainable agricultural and tourist economies of Ecuador’s southern provinces. The Condor is a hot spot of singular ecological wealth and a major source of water for the wider Amazon watershed to the east. What happens there is of global consequence.

But there’s no international outcry on the horizon to concern Rafael Correa and his commercial partners abroad. What they face is a local security problem. It is the same security problem known to regional colonial powers dating back to the Inca. As Correa has always known, and as the Chinese are learning, the Condor is ancestral home to 8,000 Shuar, the most storied warrior tribe in the annals of colonialism in the New World.

“The strategy is to unite the Shuar like the fingers of a fist,” Ankuash tells me as I prepare to dive into the icy waters of the lagoon below. “The forest has always given us everything we need, and we are planning to defend it, as our ancestors would, with the strength of the spear. To get the gold, they will have to kill every one of us first.”

*   *   *

Among the tribes of the Amazon, only the Shuar successfully revolted against Inca and Spanish occupation. The Incan emperor Huayana Capac led the first attempted conquest of Shuar territory in 1527, an adventure that ended with his rump army bestowing gifts in retreat. The first European to follow Capac’s footsteps, Hernando de Benavente, ran briskly ahead of Shuar arrows back to Lima, where he complained to the Royal Court of “the most insolent [tribe] that I have seen in all the time that I have traveled in the Indies and engaged in their conquest.” Years of gift-bearing Spanish peace missions eventually won Shuar acceptance of trading posts at Maca and Sevilla del Oro. But these were never tranquil. “The Shuar are a very warlike people [and] are killing Spaniards every day,” observed a visitor to the outposts in 1582. “It is a very rough land, having many rivers and canyons, all of which in general have gold in such quantity that the Spaniards are obliged to forget the danger.” Some Shuar, he noted, worked the mines in exchange for goods, but did so “with much reluctance.”

The most famous case of Shuar “insolence” occurred in 1599, when the Spanish governor of Maca demanded a gold tax from local Indians to fund a celebration of the coronation of Philip III. The night before the tax was due, Shuar armies slaughtered every adult male in the Spanish hamlets and surrounded the governor’s home. They tied the governor to his bed and used a bone to push freshly melted gold down his throat, laughing and demanding to know if he had finally sated his thirst. According to the Jesuit priest and historian Juan de Velasco, the “the horrendous catastrophe” at Maca caused “insolences and destructions” by the “barbaric nations” up and down the Andean spine of New Spain. For the next 250 years, the Spanish mostly stayed away. Occasional attempts by Jesuit missionaries to reestablish contact were met with a welcome basket of skulls pulled from the shrunken heads of gold-hungry Spaniards.

Most people have heard of the Shuar, even if they don’t realize it. They are the storied Amazonian “head shrinking” tribe. Each of a long succession of enemies have learned firsthand of their tzantza ritual, in which the heads of slain invaders are removed at the collarbone, relieved of their skulls, and shrunk by seasoned boiling in a multi-day ceremony. Tzantza is just one of many rituals rooted in a cosmology of animist spirits. Collectively, these spirits are known as Arutam, a shape-shifting pantheistic godhead whose name loosely translates as “soul power.” Atop a bridge leading to Shuar territory in the southern province of Zamora-Chinchipe, I encountered an oversize statue of Arutam in human form wielding a staff astride a giant toucan, redolent of the dragon-like beasts of “Avatar.”

If James Cameron’s fictional Na’vi of “Avatar” reflect the essence and predicament of one real-world tribe, it’s the Shuar. While they do not expect an action-hero savior to fall from the sky, they recognize that avoiding further bloodshed and protecting the Condor ultimately depends on getting the attention of the wider world, and quickly.

“The world needs to know what is happening in Ecuador, because the destruction of the Condor will have effects for the Amazon, and what affects the Amazon affects the planet as a whole,” said Ankuash. “The world must understand the Condor is not an ordinary patch of jungle.”

*   *   *

The biologist Alfredo Luna walks with a limp and a cane, the legacy of a plane crash in the Condor that killed two of his colleagues nearly 20 years ago. The plane was carrying a team assembled by Conservation International to conduct the first and only systematic study of the Condor’s hydrological system and the abundant flora and fauna it supports. The team’s findings catapulted the Condor into the elite ranks of global hot spots as ranked by conservation significance. A synopsis of these findings is the subject of a slideshow Luna gives around the world in an attempt to catalyze the conservation community. “The Condor combines the diversity of the Andes and the Amazon in the middle of cloud forest,” Luna said one evening at an NGO office in Quito, pausing his presentation on the image of a marsupial species recently discovered in the Condor. “There is more diversity of life in one hectare of the Condor than all of North America combined.”

Luna stresses that his slideshow only hints at the majesty of the Condor’s biodiversity. “Researchers have just scratched the surface,” he said. What is known is that the Condor breathes with more than 2,000 vascular plants and flowers, including 40 unique varieties of orchid. It is home to hundreds of endemic species of birds, reptiles, amphibians and mammals, dozens of which were new to science when first cataloged by Luna’s team. “Unleashing industrial-scale mining in the region is a catastrophe equal to using the Galapagos Islands as a bombing range,” said the biologist. “Its flora has enormous potential to benefit man. So much of it, we’ve only seen from helicopters. Before we even know what’s there, they’re going to destroy it.”

The Condor’s ecological riches are a consequence of unusual wetness. The mountains of the Condor sit on massive aquifers containing a fair chunk of the continent’s fresh water. This water trickles out of innumerable crevices and pours forth from countless cascades. The streams feed famous rains. The volume of rain produced in the Condor’s water cycle is enormous, says Luna, thanks to a unique commixture of altitudes, endemic soils, and solar and wind patterns. The heavy rainwater feeds dozens of small rivers that wind east into the Rios Zamora and Santiago, which sustain the region’s agricultural economy. These eventually merge with Peru’s Marañón River, a major tributary of the continental Amazonian watershed.

The amount of water pulsing through the Condor, says Luna, makes laughable government and industry claims that large stores of toxic mining waste can be contained in tailing ponds, and that samples of the region’s wildlife can be preserved in greenhouse Arks for future replanting. “The Condor cycle is supported by at least two dozen kinds of fragile soils and vegetation cover,” he said. “This web of microclimates will not survive the violence of major mining. It all begins with the rain and the rivers, and the mining will affect rainfall, drying up and contaminating important hinges in the larger Amazon River system. The fools don’t understand that disturbing one part disturbs the whole.”

*   *   *

Shuar life in the Condor remained largely unchanged until well into the last century. Regular contact with the modern Ecuadorean state began at mid-century, when the government began a settlement program in what it called tierra baldia — “no man’s land.” Thousands of mestizo farmers were moved into the mountains and given plots of land. With them came state schools, paved roads, cattle ranching, artisanal miners and frontier towns. Beginning in the 1960s, a new character began appearing in these frontier towns: the wildcat geologist seeking El Dorado. Drawn by the old myths and encouraged by the new infrastructure, they surveyed the mountains, broke rock, sifted soils and bagged samples. “They always said they were studying the flowers,” remembers an old Shuar woman who served many first-wave geologists at her roadside grill, where she sells fish baked in leaves that sweeten the meat. “They walked around with maps and little axes. They came from many countries.”

The samples they took revived the legend of Condor gold. In the 1990s, the first mining concessions were handed to politically connected firms. The World Bank funded a geological survey of the region that turned up traces of more than 300 minerals. International mining juniors were lining up to find the biggest deposits in 1995 when the country went to war with Peru for the third time in half a century, suspending exploration. The Shuar lived along the disputed border and played an important role in the war, reinvigorating their reputation as the Gurkhas of the Amazon. In multiple Shuar villages, veterans of the war spoke of decapitating Peruvian soldiers they killed in jungle firefights and carrying the heads back home for skinning and shrinking. “The tzantza ceremony protects against us from further invasion and shows that we do not kill lightly,” explained a Shuar veteran named Patricio Taishtiwiram. With a twinkle in his eye, he added, “It also makes us feel like we are winning.”

The foreign mining firms who set up exploratory bases in the Condor after the war probably did not know the tzantza is a living tradition. But they knew enough about the local population to stay low and mask their purpose. “They came in very quiet, always changing names as they grew,” said Tarcisio Juep, a 50-year-old Shuar from a village near the proposed Mirador site. “First it was Gemsa, then Billington, then the Canadian ECSA, and now it’s the Chinese ECSA. They never asked permission. They never explained their plans. Then some years ago they told us they had bought the land, that mining was coming, that they’d give us jobs, that they would be the only jobs. It was a crime in pieces.”

In 2005, Corriente went public with the scale of the Mirador project. The Canadian firm announced it would build an open-pit copper mine dwarfing anything in Ecuador’s history. The mine required hollowing out one of the region’s largest mountains and clear-cutting several others. A massive tailing pond would hold the 200-plus million tons of toxic effluvia generated over the mine’s 18-year lifespan. The site designated for the waste sits half a mile from the Rio Quimi, a tributary of the Rio Zamora, whose waters support the local agricultural economy on their way into the Amazon basin. Roads and bridges are being built for 18-wheel truck traffic to carry hundreds of tons of copper concentrate on a daily nonstop loop between the mine and a port on Ecuador’s Pacific coast. (Such projects receive much of President Correa’s “populist” infrastructure spending.)

Corriente announced its plan coated in absurd assurances that the mine and the waste pool were nothing to fear. The company even claimed that after the mine had closed, the tailing pond could be converted into a “resort lake” for swimming and water sports. Corriente printed up leaflets showing people swimming in the crystal waters of this man-made lake that once contained millions of tons of cancer soup. “They think we are stupid and will believe their children’s stories,” said Ankuash, the Shuar chief. “But even our children can see through them. We know what oil drilling has done in the north of Ecuador. We know what industrial mining does. We are in contact with our indigenous friends in Chile and Peru and have learned from them. We know the companies will come in and take all the minerals, leaving devastation behind. Wherever companies are most active, the communities are weakest. Where people used to help each other, they begin to think only of themselves. Families are not as strong. Correa’s mining policy will be the end of everything. Already the exploratory drills are polluting the water.”

In Tundayme, the community closest to the Mirador site, the old agricultural economy has withered. “The exploratory machines create dirty runoff by drilling huge 7-foot holes,” said Angel Arebelo, a farmer who last year moved to the nearest frontier town to drive a cab. “You can taste it in the rivers of the Quimi Valley. It is just beginning. Eventually everyone here will die from the chemicals.”

“We used to grow our own food, corn and yucca, and sell the rest in Pangui. Now they come here to sell,” said Eva Correa, a young Shuar mother in Tundayme. “Everything is upside down. They took our land away and now we need money, but the company pay is not enough and the work is dangerous. The new model is not working.”

One afternoon, I stopped by ECSA’s two-story mirrored-glass corporate office, which sits at the end of El Pangui’s short and dusty commercial strip. In the lobby, a poster showed Chinese managers and local employees in hard hats working together. Another poster featuring bright green frogs advertised the company’s sponsorship of an environmental-photography contest. I was directed to the office of Ruth Salinas, ECSA’s garrulous light-skinned communications officer. She dismissed the idea that mining would undermine local agricultural and tourism and launched into a rant against the Shuar. “The Indians can’t lecture anyone on the environment!” she huffed. “They hunt, you know? They fish with poison leaves that ruin the rivers. They cut down trees. They only want money from us, but they are not responsible enough to use it. They don’t do anything but grow yucca and drinkchichi beer.”

As I got up to leave, she reached into a box and handed me some ECSA literature. One of the pamphlets had on its cover a pretty indigenous girl in traditional dress, squatting by a stream. Above her it said, “Copper: A New Era for the Nation.”

*   *   *

In October 2006, mestizo and Shuar leaders organized the first action against the introduction of mining in the south: a peaceful march to the Mirador site. The protesters didn’t get far before trucks blocked their path and unloaded dozens of ski-masked men armed with rifles, machetes, sticks, and knives. The organizers of the march were badly beaten. “That was the turning point,” said Ricardo Aucay, a local farmer and leading figure in the local resistance. “The company started the chaos, the mess, the vengeance and the hatred.”

A group of Shuar communities next declared a “mining sweep” of their territory. They gave a Corriente subcontractor until November 1 to vacate the village of Warints, where it had set up a base. When the deadline passed, hundreds of Shuar swept into the camp from the forest side at dawn. They trapped company managers inside while the women and children used long spears of chonta wood to block rescue helicopters from landing. The mining staff was only allowed to leave the following day with their equipment. The Shuar army continued by foot to a site near the main Mirador complex, where they slipped past a military guard and took over the buildings. After a three-day standoff, all of the company’s machines were hauled away on military trucks. The state responded by militarizing the other mining camps. Throughout the area, road protests erupted that blocked mining traffic with burning tires, boulders, and bodies. The protests escalated in response to news that a massive dam and power lines were being built near Macas to provide Mirador with cheap energy. Spreading beyond rural hamlets, a general strike was called throughout the southern provinces.

On November 12, the government of Alfredo Palacio announced a suspension of Corriente’s mining activities and agreed to discuss turning the Condor region into an ecological and tourism reserve. Corriente and its subcontractors simply ignored the decree. On December 1, after the state made clear it was with the company, hundreds of protestors again marched to the Mirador site. While attempting to cut razor wire that had been placed in their path across a narrow bridge, police and private security units attacked. The tear-gas-beclouded battle lasted one hour. Bullets rubber and real ripped through several protestors amid Indian war whoops, chants of “Ecuador!” and old mestizo women crying, “Teach them with your blood, Oh Lord!”

Among the dozens of protestors arrested and beaten was the anti-mining prefect of Zamora-Chinchipe, a Suraguro indian named Salvador Quishpe. Six years later, Quishpe remains in office and organizes with the seven-party alliance contesting Correa in February’s election. “Quito has slowed down payments to the province as punishment for my position on mining,” he told me one afternoon in his home on the outskirts of Zamora. “But money isn’t all. They don’t have enough to pay off the conscience of the entire country. More conflict is coming.”

Those who fought alongside Qichspe echo his conclusion. Vinicio Tibiron was shot through the chest at the bridge protests and expects to be shot at again. “It will be wars throughout the region,” Tibiron told me over a bowl of yucca beer at his remote Shuar village of Ayantaz. “They will send police and military, and we will gather our weapons. Outsiders have always called us savages because they could not conquer us. If they continue, their actions will compel us to show them savagery, to act like the Indians we are.”

Sitting near and observing us is a thick middle-aged woman named Mercedes Samarent, herself a veteran of several violent clashes. “They will be fighting all of us,” she said, holding up a machete. “The men have their weapons, and we have ours.”

*   *   *

Rafael Correa was elected president in the weeks following the bloody bridge protest. Upon taking his oath, his left-wing PAIS Alliance fulfilled a campaign promise and convened an assembly to draft a new constitution, Ecuador’s twentieth. Burning questions of indigenous rights and environmental protection, it seemed, would be addressed democratically before the entire nation.

The constituent assembly gathered in the western town of Montecristi toward the end of Correa’s first year in office and ratified 500 articles. Among them were reforms allowing the president to run for a second term and dissolve Congress. But the bits that made international news, and promised a resolution to the mining conflict in the south, was the surprise enshrining of the Indian concept of sumak kawsay, or “good living in harmony with nature.” Ecuador’s new constitution also formalized the rights of nature itself. It was with nature’s new constitutional rights in mind that the assembly temporarily suspended all mining activity until the passage of a new mining law, which the president promised soon.

Correa, meanwhile, had pivoted away from the indigenous rights rhetoric of his presidential campaign. In televised speeches, he dismissed Indians as backward “donkey-riders” who were blocking access to the country’s “pot of gold.” Fatal road protests from Zamora to Quito flared back up as it became clear that Correa’s forthcoming mining and water bills would ratify and expand industrial mining and water privatization. After running clashes with police in which a Shuar schoolteacher was killed, the government attempted and failed to shut down the Shuar radio station, Arutam.

In January 2009, Correa reactivated hundreds of mining permits and granted foreign companies access to indigenous territory and resources in any projects he deemed “in the national interest.” All of this occurred just before the start of the Mining World Fair in Ontario, where Correa administration officials told the gathered, “In Ecuador, large-scale exploration has begun.”

The primary target for this message was and remains China. Ecuador is a serial defaulter with a radioactive credit rating, and Correa’s entire economic program is dependent on loans from China in return for wide access to its minerals. As in Venezuela and Bolivia, China has become a happy lender of last resort, offering Quito a credit line of up to $10 billion in long-term, low-interest loans collateralized with the stuff in the ground. Where Western development banks once attached strings of political, economic and regulatory reform, the China Development Bank wants the resources. Toward this end, China has become Latin America’s biggest banker with $75 billion loaned since 2005 — which is more than the World Bank, the IDB and the U.S. Export-Import Bank combined. Beijing’s top regional borrowers are Ecuador and Venezuela, where Hugo Chavez has described his nation’s oil as “at the service of China.” As of this writing, Ecuador’s debt to China approaches a quarter of its GDP.

Mirador is just one of a number of recent Chinese strategic investments in Latin American mineral reserves. The firms Zijin, Minmetals and Chinalco have snatched up the largest copper mines in Chile, Peru and Mexico. But Mirador is the prize. The concession is estimated to hold up to 11 billion tons of copper, with a large secondary store of gold. Adding another layer of strategic depth to the holding, the contract includes rights to the waste rock, possibly a signal of Chinese expectations that the site contains uranium and even molybdenum, a coveted rare earth suggestive of Avatar’s unobtainium.  Even before estimates had been made of Mirador’s bounty, Chinese gentlemen are said to have lurked among Zamora’s dirt-floor provincial gold markets, examining bags of rock and sand brought in by small-scale miners in rubber boots, who understood the Chinese had interests beyond their ken.

*   *   *

On the morning of my return north to Quito, I attended an environmentally themed panel discussion in a swank downtown hotel. Vandana Shiva, the globetrotting Indian anti-GMO and water-rights activist, was the star. Shiva had just returned from an official tour of Rafael Correa’s showcase conservation project, Yusani National Park. Flanked by the leaders of Ecuador’s largest indigenous groups, Shiva praised the president for his vision and happily announced her acceptance of a post as “goodwill ambassador” to Yasuni. Her comments were more suited to an international audience than an Ecuadorean one. She seemed taken aback when local activists challenged her on Correa’s mining policy and an emerging corporate police state in the southern provinces. Shiva isn’t alone in praising Correa without knowing much about his policies. John Perkins, author of “Confessions of an Economic Hit Man,” penned a column for CommonDreams.com gushing about a “new consciousness” in Correa’s Ecuador that “honors the dream of the people of the forests.”

The indigenous groups that supported Correa in 2007 do not share Perkins’ enthusiasm. Nor does the seven-party left-wing alliance campaigning against him. The leading figure of this alliance is Alberto Acosta, Correa’s former minister of mines and the first president of the 2008 constitutional assembly. “There is nothing new in Correa’s development plan for the next century. He has simply replaced Uncle Sam with Uncle Chen,” Acosta told me after a campaign stop in Zamora. “He cites the dependency school theorists, but his idea is the same center-periphery economic model of exporting raw materials. The government is thinking short-term about sustaining its social programs and political position at the expense of long-term sustainable industries. There’s a modern parallel to the Conquistadors, who gave the indigenous mirrors for gold. It’s happening again.”

Those who have organized against Correa’s policies have not fared well. If they’re lucky, they are merely harassed. More than 200 other non-violent activists end up in court and face serious jail time. “Like a dictator, everyone in government repeats his pro-development themes and slogans: Responsible mining, man over nature, Indians versus progress,” said Fernanda Solis, a weary-eyed campaign coordinator for the Quito group Clinica Ambiental. “There is no independent judiciary. The three powers of government are acting with Correa and everyone knows it. Because Correa represents the left, opposing him opens you up to the charge of supporting the U.S., or the old right that bankrupted everyone. He’s betrayed the new constitution and proven himself a neoliberal with redistributive touches. He’s avoided pacts with the U.S. but has sold the country to China.”

Last March, Solis helped organize a 370-mile march from Zamora to Quito under the banner, “For water, for life, for the dignity of the people.” Seven thousand people walked boisterously under enormous flags of indigenous rainbows and Popular Front red. Correa’s government issued the permit request only after he organized a counter-protest to meet the marchers in Quito. In a radio address that described anti-mining Indians as tools of “the old right,” Correa mobilized his supporters against what he warned was an indigenous-led coup attempt.

Amid stacks of reports in her cluttered office, I asked Solis about the upcoming election, as well as the narrowing political route open to the opposition through international forums such as the Inter-American Court of Human Rights.

“Correa will win reelection and nothing will change,” she said. “Like the Mapuches in Chile, it is going to get violent.”

*   *   *

When I last saw Domingo Ankuash, he was celebrating the birth of his latest grandson, whose name is Espada, or sword, but which he defined with a flourish as lanza de Guerra. He was also organizing two summits of anti-mining forces, including a meeting of Shuar and their ancestral enemies, the Achuar, living on both sides of the Peru-Ecuador border. The first summit concluded with a statement citing the 2008 Constitution and urging the world to take notice: “We warn the country and the world that the government intends to militarize the Amazon region to promote the interests of mining and oil companies. The Cordillera del Condor and the rest of our territories are inalienable, indefeasible, and we state our decision to defend them to the end.” Similar declarations continue to emerge like smoke signals from across the Condor. A recent statement of the Yaupi village declares, “We will not take a step backward in defending our territories. Interlopers will be submitted to the punishment of our ancestors. Any such bloodshed will be on the Government’s hands.”

The hour of renewed escalation may be near. Last month, Ecuador’s indigenous organizations filed legal action in Ecuadorean courts; they are currently preparing another suit for international bodies citing conventions on indigenous consultation. Both are seen as acts of desperation, final attempts at a peaceful solution few expect. The state, meanwhile, is already spending China’s money, and developing budgets on the expectation of more to come. Other international mining firms, having been told Ecuador’s south is open for business, are lining up on the door.

The Shuar are not without an alternative plan. They say they can develop the region sustainably with agriculture, small-scale ranching, dairy, and regulated small-scale traditional mining. “Industrial mining is not sustainable,” said Ankuash. “The gold and the copper will be gone in a few years, leaving behind nothing but poisoned earth for our people. We can have an economy here without destroying nature and the culture. We are open to the world. Let the people come here and see the native way — the bears, the monkeys, the trees, the cascades.”

And the visions. Some Shuar villages have taken advantage of growing Western interest in ayahuasca, the potent hallucinogen and healing plant used throughout the Amazon. As we walked back from the waterfall to Domingo’s village, I saw what looked like an apparition: a young blonde woman in a white cotton dress sitting by the river directly under a beam of sunshine. She had traveled from Berlin for a week-long ayahuasca regimen under the guidance of a local Shuar shaman named Miguel Chiriap. She pointed me down a nearby path, at the end of which I found to a large open-air structure of wood and thatch. Sitting on one of a dozen pillows arranged in a circle was a young herbalist from Hull, England, named David. One of several westerners at the retreat, he was paying hundreds of dollars a week to work with Chiriap, he glowed with the kind of serenity earned from drinking ayahuasca 15 consecutive nights. He was surprised and saddened to learn he was sitting in the middle of a soon-to-be exploited mining concession. “It would be a shame to see all this ruined,” he said. “It’s paradise, isn’t it?”

The government continues to exploit the promise of paradise even as it prepares to annihilate the reality. Police cars and tourism posters in Los Encuentros, the company town of Kinross Gold, display scenes of nature above the slogan “Jewel of the Amazon.” When I met with the mayor of El Pangui, a nervous little yes-man from Correa’s ruling alliance, he dutifully muttered industry lies while sitting beneath yellowing tourism posters touting the area’s pristine forests, roaring cascades, dew-kissed orchids, and smiling Indians.

The dissonance between Ecuador’s tourism pitch and the imminent destruction of the south followed me back to Mariscal, Quito’s hostel district. There, a Jumbotron lords above the clubs and cafes day and night, beckoning backpackers south with high-definition images of happy natives and brightly plumed birds of paradise. “This,” declares the a slogan on continuous loop, “is Ecuador.”

I spent much of my last day in Ecuador drinking coffee at a café with a good view of this Jumbotron. After a month in the south, the slick nature montage appeared to me as the billboards in dystopian science fiction, a sunny, high-tech tourism version of “War Is Peace,” or Latin versions of the electronic messages projected into the dark, rainy worlds of “Blade Runner” and “Children of Men.” I was pulled out of this reverie by the appearance on the screen of a giant pixilated toucan. With wings spread wide, the bird reminded me of the Arutam statue above the bridge in Zamora-Chinchipe. As told to me by a Shuar shaman named Julio Tiwiram, the image of Arutam and the toucan comes from a bit of tribal folklore dating to first-contact with the Conquistadors.

Arutam, who lives in the rivers, the trees, the fish and the flowers, would also like to recline, Zeus-like, on a golden throne high above the mountaintop mists. One day, foreigners “with beards and large eyes” came into the area seeking food. But what they really coveted was Arutam’s golden throne. After eating their fill, the strangers searched for Arutam’s treasure. To thwart them, the spirit hid the throne deep inside the mountains. He told the Shuar to stay vigilant, that the strangers must be kept out, by force if necessary. The bearded men could not be trusted, he said. They would take everything and leave them nothing with which to live. He warned them that though he hid the gold, they would one day return. Arutam then mounted a giant toucan, looked in the direction of the Condor’s highest peak, and flew away.

Alexander Zaitchik is a freelance writer in Brooklyn, NY. 

Indigenous Nationhood: Beyond Idle No More January 29, 2013

Posted by rogerhollander in First Nations, Idle No More.
Tags: , , , , , , , ,
add a comment
Published on Tuesday, January 29, 2013 by Taiaiake

by Gerald Taiaiake Alfred

Our collective action in Idle No More has shown that there is support among Canadians for a movement that embodies principled opposition to the destruction of the land and the extension of social justice to Indigenous peoples. When we as Indigenous people have a political agenda that’s consistent with our Original Teachings – to have a respectful relationship with the land and the natural environment and to have a respectful relationship among all of the nations that share this land – we have seen that this is a powerful draw for many people in our own nations and

in the broader society.

But it is clear too that the movement has plateaued. Much of the passion, urgency and attention Idle No More generated is dissipating in the wake of Chief Theresa Spence’s fast and the “13 Point Declaration” supported by Chief Spence, the Assembly of First Nations and the two Canadian opposition parties – which to many people in the movement represents a cooptation of the movement’s demands by the chiefs of the Assembly of First Nations in support of their ongoing negotiations and long-running bureaucratic processes.

The question in the minds of many people in the movement who are committed to more serious and transformational goals is how do we revive the momentum driving us towards fundamental change that we had at the start of the movement? I think that the only way to keep this movement going is for us to see our actions in Idle No More as part of a larger and long-standing commitment to the restoration of Indigenous nationhood.

We need to focus our activism on the root of the problem facing our people collectively: our collective dispossession and misrepresentation as Indigenous peoples. Now is the time to put ourselves back on our lands spiritually and physically and to shift our support away from the Indian Act system and to start energizing the restoration of our own governments. Our people and our languages and our ceremonies should be saturating our homelands and territories. Our leaders should answer to us not to the Minister of Indian Affairs or his minions. Our governments should be circles in which we all sit as equals and participate fully and where all of our voices are heard, not systems of hierarchy and exclusion legitimized and enforced by Canadian laws. Restoring our nationhood in this way is the fundamental struggle. Our focus should be on restoring our presence on the land and regenerating our true nationhood. These go hand in hand and one cannot be achieved without the other.

Idle No More has been a good and necessary thing. Like thousands of others over the last couple of months, I am proud to have been a whole-hearted participant in educating the wider public, making the connection between our Native rights and the democratic rights of all citizens, and arguing for the protection of the environment under the Idle No More banner. But the limits to Idle No More are clear, and many people are beginning to realize that the kind of movement we have been conducting under the banner of Idle No More is not sufficient in itself to decolonize this country or even to make meaningful change in the lives of people.

Those of us in the movement need to ask ourselves this hard question: what have we accomplished through Idle No More? There’s been politicization of some Native people. There’s been some media attention. There have been rallies and demonstrations. Great art and music has been produced. These are all good. But in terms of meaningful change in the lives of people and the struggle for justice, things are no different now than when this whole thing started. The federal government has not responded or felt the need to address in any way the challenge we’ve presented so far. We are in danger of becoming institutionalized and predictable as a movement, or worse, becoming kind of a giant Facebook rant that like all Facebook rants is a closed circle easily ignored which has no real relation to things actually happening in people’s lives. What this means if we are committed to making change and achieving justice for our people is that we need to alter our strategies and tactics to present more of a serious challenge on the ground to force the federal government to engagement our movement and to respond to us in a serious way.

I believe that what our movement needs is a mobilization of people on the basis of Indigenous Nationhood, led by traditional chiefs and clan mothers, medicine people, elders and youth, to start acting on our inherent rights on the land and to demand respect for our traditional governments. In practical terms, we need to go beyond demonstrations and rallies in malls and legislatures and on public streets and start to reoccupy Indigenous sacred, ceremonial and cultural use sites to re-establish our presence on our land and in doing so to educate Canadians about our continuing connections to those places and how important they are to our continuing existence as Indigenous peoples.

If we do this we can, once again, make the Assembly of First Nations, the mainstream media, the opposition parties hear the true voice of Indigenous people in this country and if we are strong and tenacious in demonstrating our commitment to these goals, we can force the federal government to take us seriously.

Now is the time to transgress, reoccupy, rise… as Original Peoples.

© 2012 Gerald Taiaiake Alfred
Gerald Taiaiake Alfred

Gerald Taiaiake Alfred is a Kahnawake Mohawk author, educator and professor at the University of Victoria where he specializes in studies of traditional governance, the restoration of land-based cultural practices, and decolonization strategies. His books include Peace, Power, Righteousness: An Indigenous Manifesto and Heeding the Voices of Our Ancestors: Kahnawake Mohawk Politics and the Rise of Native Nationalism. Read more of his work on his website. Follow him on twitter: @Taiaiake

The Last Genocide In North America – Why Are They Ignoring Our Indians? January 23, 2013

Posted by rogerhollander in Canada, First Nations, Genocide.
Tags: , , , , , , , , , , , , , ,
add a comment

 

By (about the author)     Permalink
OpEdNews Op Eds 1/22/2013 at 18:41:38

The Cree, the Sioux, the Apache, and the Iroquois have nothing to do with the descendants of Demalahamid, Temlaham. Nor does; the Union of BC Indian Chiefs (UBCIC), the AFN (Assembly of First Nations), the Idle No More Movement, or Attawapiskat Chief Teresa Spence. None represent the Tsimshian, the Gitxsan, the Haisla, or the Tahltan. It would be difficult to find anyone in Ottawa, Indian or otherwise, speaking for any of the Nations of Northwest BC, the Sacred Circle.

Indians living elsewhere in Canada, or anywhere else in BC outside of the Northwest, have virtually nothing in common with Damelahamid outside of being original, evolving inhabitants on the land.

The Northwest Coast was, and is, an identity all to itself. The first explorers and traders, followed by the missionaries, all described these people as having a unique but similar ‘Tsimshian’ language. This unifying tongue is still spoken and taught today.

The general population, except for those living directly in Northwest BC, reference the totem culture only with the Haida Indian and Haida Gwaii; the islands most still call the Queen Charlottes.   Almost none know of the peoples residing on the land west of the Omineca Mountain range through to the Pacific Ocean; the people of Damelahamid.


Original Map from the BC Knowledge Network with an addition to reference the region discussed by BC Knowledge Network

Most do not even know where the Nisgaa territory is, yet there has been a signed modern-day treaty for twelve years.

The area is so remote if you were to ask residents of B.C. about a lava bed from a volcano anywhere nearby, 99 percent would laugh and excuse this as a ridiculous notion. This stands true even for some living within 100 miles of the Nisgaa Lava Memorial fields.

As this location is a full eight-hour drive east-northeast of Prince George, remote is almost an understatement.  The highway into the territory is named the Highway of Tears after the numerous accounts of missing and murdered women from the Nations of Damelahamid along this often-deserted stretch of road.   To add to the tragedy for these people it was primarily the women of the Sacred Circle who were taken off the streets of Vancouver by Willie Pickton to be murdered on his Pig Farm, Piggies’ Palace.

The following attempts to address why these people still suffer in silence.   Why they are not represented at the Chiefs’ Table or featured in the Idle No More movement, even though the atrocity is so well documented.    It is difficult to unite in common purpose as the wounds are still raw, the emotions still at the surface; less than a generation has passed since some lived without roads or electricity.   Yes, even in BC, Canada, not 30 years ago some tribes had no direct link or contact routes.   It was only 150 years ago when this region was even entered to explore.

These were not nomadic people.    Huge 1000-sq-ft homes built of cedar along with settlements of dozens of these structures formed municipalities belonging to each Nation.    Seasonal travel for harvesting and extensive trading was engaged in with neighbouring tribes. North and east trading with the Carrier and Dene tribes, and to the south by huge 50-foot canoes with others.   Grease trails were recorded as protected trade routes throughout all of these Nations territories.   They knew their land and they owned their land.    Totems and Feast halls marked their territories.    Nation-to-Nation territorial treaties were commonplace.    Trespass could mean death, especially if you harmed any life form within the recognized territorial boundaries.     Yet other areas were recognized as neutral lands and water where all Nations could meet and share without territorial conflicts.


Totem Poles at the Core of the Sacred Circle, Damelahamid by Terrace Daily News

Maybe this is why the Tsimshian, Haisla, Gitxsan, Wetsuweten, Tlingit, Haida, Tahltan, and Nisgaa are ignored; as long as no one knows this special place exists their territories can still be quietly stolen.

It is specifically about these peoples’ lands the Canadian Government passed its recent legislation, Bills C38 and C45.  They did this to justify their continued assault, which began with the deliberate genocide of these peoples by germ warfare.   The Canadian government wishes to conduct a final solution on these people for the Mining and Petroleum industries.

While the Cree, Sioux, Apache, Iroquois, with the AFN, the UBCIC, and others achieve media prominence, the Sacred Circle genocide and social dysfunction continues.

All of the following material was compiled by researching online. The following are three links to much of the source material:

From HistoryLink.org the Online Encyclopedia of Washington State History

http://www.historylink.org/index.cfm?DisplayPage=output.cfm&file_id=5171

From the University of Victoria – Writings on vaccination vs inoculation regarding Small Pox in the area. – click here

Words directly attributed to Dr. Helmcken –   http://bcheritage.ca/salish/trad/jshelm.htm

This is a collection of evidence, extracts, to demonstrate beyond any reasonable doubt that the first settlers at Victoria, specifically the ‘white’ government of the day, targeted the Indians of the Sacred Circle for extermination.

At the present rate of mortality, not many months can elapse “ere the Northern Indians of this coast will exist only in story.” The Daily British Colonist, June 21, 1862, p. 3.  


The Hon. John S. Helmcken, photographed by William J. Topley, circa 1854. by Wikipedia

After most of the northern tribes were forced from Victoria, the (Victoria) Daily Press published an editorial titled “The Indian Mortality.” It said in part:

“… What will they say in England? when it is known that an Indian population was fostered and encouraged round Victoria, until the small-pox was imported from San Francisco.

“They, when the disease raged amongst them, when the unfortunate wretches were dying by scores, deserted by their own people, and left to perish in the midst of a Christian community that had fattened off them for four years – then the humanizing influence of our civilized Government comes in – not to remedy the evil that it had brought about – not to become the Good Samaritan, and endeavor to ameliorate the effects of the disease by medical exertion, but to drive these people away to death, and to disseminate the fell disease along the coast.

“To send with them the destruction perhaps of the whole Indian race in the British Possessions on the Pacific …. There is a dehumanizing fatuity about this treatment of the natives that is truly horrible … How easy it would have been to have sent away the tribes when the disease was first noticed in the town, and if any of the Indians had taken the infection, to have had a place where they could have been attended to, some little distance from Victoria, until they recovered as they in all probability would have done with medical aid.

“By this means the progress of the disease would at once been arrested, and the population saved from the horrible sights, and perhaps dangerous effects, of heaps of dead bodies putrifying [sic] in the summer’s sun, in the vicinity of town … The authorities have commenced the work of extermination – let them keep it up …. Never was there a more execrable Indian policy than ours.”    (Daily Press, June 17, 1862 in Boyd, p. 182-183, endnote 7).

Full Knowledge of the Consequences

In June 1862, The Daily British Colonist, noting the devastation of the Indians up to that time, stated the obvious inevitable consequences of these escorted canoes. Referring to a group of Haida who recently departed Victoria, the newspaper wrote:

“How have the mighty fallen! Four short years ago, numbering their braves by thousands, they were the scourge and terror of the coast; today, broken-spirited and effeminate, with scarce a corporal’s guard of warriors remaining alive, they are proceeding northward, bearing with them the seeds of a loathsome disease that will take root and bring both a plentiful crop of ruin and destruction to the friends who have remained at home. At the present rate of mortality, not many months can elapse ‘ere the Northern Indians of this coast will exist only in story.'” (The Daily British Colonist, June 21, 1862, p. 3; Boyd, p. 173, 229).

The Smallpox Vaccine

The smallpox vaccine was discovered in England in 1798 and first used in the Puget Sound area in 1837. On March 18, 1862, when The Daily British Colonist published confirmation of smallpox in Victoria, the paper made the following statement:

“[W]e advise our citizens … to proceed at once to a physician and undergo vaccination … from the loathsome disease …” (The Daily British Colonist, March 18, 1862, p. 3).

Between March 18 and April 1, 1862, The Daily British Colonist reiterated to the citizens of Victoria at least five times the importance of getting vaccinated. The paper estimated that by April 1, one-half of the “resident Victorians” were vaccinated. In 1862, Victoria, the largest town north of the Columbia River, had a white population of from 2,500 to 5,000. The nearby Indian population was about the same size. There were probably at least 2,000 Northern Indians [all whose origins were from the coastal communities between northern Vancouver Island and Alaska] camping on the outskirts of Victoria, plus at least 1,600 local Indians who lived nearby.

Initially no demands were made to vaccinate these local groups. By March 27, 1862, Dr. John Helmcken (1824-1920), Hudson’s Bay Company physician, had vaccinated about 30 local resident Songhees Indians, who constituted less than 1 percent of the nearby natives.

The Songhees Were Saved

On April 1, 1862, 18 days after the Brother Jonathan departed, the first reports were published of an Indian, who lived in town, with smallpox. The Victoria authorities and residents did not react. As the virus spread it would be more than two weeks before the local newspapers reported local Indians receiving additional vaccines. On April 16, Dr. Helmcken vaccinated another 30 Indians. By April 25, The Daily British Colonist reported that since the outbreak Dr. Helmcken had vaccinated “over 500 natives” (April 26, 1862, p. 3).

Apparently, the doctor distributed most of his vaccine to the Songhees, a local tribe that resided near Victoria. Soon after smallpox symptoms emerged at the Northern Indian encampment, the Songhees departed their Vancouver Island village(s) en masse to a nearby island in Haro Strait. Because of the vaccinations and the tribe’s self-imposed quarantine, the Songhees survived the epidemic with few deaths (Boyd, 176, 177, 183).

Was There a Shortage of Vaccine?

It is unknown how large a supply of the smallpox vaccine was kept at Victoria. Boyd states that the vaccine was “available, though in short supply” (Boyd, p. 172). Possibly there was a shortage of vaccine when the smallpox epidemic started.

According to Boyd, Anglican missionary Alexander Garrett stated in his Reminiscences that there was not enough vaccine “within seven hundred miles to go around” (Boyd p 178-9).

Still, during the entire run of the epidemic The Daily British Colonist did not mention a vaccine shortage at any time. On the contrary, during the last half of March, after the first smallpox case was discovered, the paper mentioned numerous times the availability of the vaccine. In mid-June, about when the Indian epidemic along the coast reached its height, The Daily British Colonist (June 14, 1862) asked why “our philanthropists” and “missionaries” had not started “vaccinating the poor wretches” in mid-April?

If there was a vaccine shortage, it was just temporary. Apparently, by May 1, 1862, at the latest, there was plenty of vaccine to go around. During the first half of May 1862, Father Leon Fouquet, a Catholic Missionary, reportedly vaccinated 3,400 Indians along the lower Fraser River. At the same time, other missions along both sides of the Strait of Georgia and in Puget Sound received supplies to vaccinate nearby tribes people. The ravages of the epidemic bypassed these vaccinated groups (The Daily British Colonist, March 18, 26, 27, 28, 1862, April 1, 1862, June 14, 1862; Boyd, p. 183-184).

The Epidemic Could Have Been Stopped

In the spring of 1862, the government body that administered authority over Victoria was the House of Assembly of the Colony of Vancouver Island (in 1866 Vancouver Island merged with the mainland colony of British Columbia). The town of Victoria had not incorporated, so had no town council and no mayor. At least two members of the House of Assembly, along with the Governor of the Colony, undoubtedly were aware of the obvious consequences of not immunizing the Indians, and not placing them under quarantine.

In 1862, Dr. William Tolmie (1812-1886) and Dr. John Helmcken were both legislators in the Vancouver Island Assembly, Helmcken serving as Speaker, one of the highest elected positions in the Colony. The Hudson’s Bay Co. hired William Tolmie in 1833 and John Helmcken in 1850 as physicians.

In 1837, reports reached Fort Vancouver of smallpox in northern British Columbia. Before the disease reached Puget Sound, Hudson’s Bay Co. dispatched Tolmie to vaccinate the Indians near Fort Nisqually. By mid-July 1837, he had inoculated all the women and children and probably most of the men. In 1853 Tolmie again helped vaccinate “large numbers” of Indians near Fort Nisqually during a smallpox epidemic centered along Washington Territory’s Pacific coast (Boyd, 170). John Helmcken also served as HBC physician for a number of years, and then continued in private practice until he retired in 1910. They were both well aware of the issues surrounding smallpox.

Governor James Douglas Proposes Action

Shortly after the smallpox outbreak, James Douglas, the Governor of the Colony of Vancouver Island, submitted a proposal to the House of Assembly regarding smallpox. James Douglas had arrived on the coast in 1826 and was familiar with two previous Indian epidemics on the coast (1836-37 smallpox and 1847-48 measles). In his March 27, 1862, proposal to the Assembly he noted that because “several cases” of smallpox had occurred it “is desirable that instant measures should be adopted to prevent the spread of the infection …” and “strongly recommended” that the House immediately appropriate funds to build a hospital in a isolated location for all cases of smallpox (Journal of the Colonial Legislatures … vol. 2, p. 350).

Dr. Helmcken and Others Oppose Action

Four days later, the nine-member House of Assembly, including Speaker Helmcken and Tolmie, met and considered the Governor’s proposal recommending a smallpox hospital and “compelling” all patients to be sent there. According to a newspaper account, Speaker Dr. Helmcken stated he was against a fully staffed hospital and against forcing all cases of smallpox to go there. The doctor expressed concern about the cost of establishing and operating the hospital and that it would interfere with the liberty of the patients. Helmcken went even further and chastised the Governor for being an alarmist about the disease.

The majority of the other members agreed with Mr. Helmcken. The members did vote to construct a “suitable building” near the present hospital for white smallpox patients, but did not require them to go. The Assembly also rejected the establishment of a quarantine for the same reasons – cost and restricting liberty. Apparently only one member, Mr. Burnaby, spoke out in favor of a fully staffed Smallpox Hospital and the quarantine. The newspaper account did not mention any discussion about what to do to prevent smallpox from infecting the Indians (The Daily British Colonist, March 28, 1862, April 1, 1862).

This inaction of the Assembly and other government officials sealed the fate of nearly every group of Northwest Coast Indians from Sitka to northern Vancouver Island and south into the Puget Sound area. Robert Boyd estimates that from April 1862 to about the end of year, more than 14,000 Indians died of smallpox and untold hundreds of survivors were disfigured for life. Boyd states unequivocally: “This [Indian] epidemic might have been avoided, and the Whites knew it” (Boyd p 172).

The paper remarked on the consequences of the authorities’ intentional refusal to act to vaccinate and quarantine the Indians:

“Were it likely that the disease would only spread among the Indians, there might be those among us like our authorities who would rest undisturbed, content that the small-pox is a fit successor to the moral ulcer that has festered at our doors. … [But] chances are that the pestilence will spread among our white population [because] … [t]he Indians have free access to the town day and night. They line our streets, fill the pit in our theatre, are found at nearly every open door … in the town; and are even employed as servants in our dwellings, and in the culinary departments of our restaurants and hotels” (The Daily British Colonist, April 28, 1862, p. 2).

In the doctor’s own words: 

“Hyder [Haida] women and men came in flocks, to go away ruined forever, Indians from the North West coast met with the same fate, from which they have never and never will recover. In process of time Chinese women came and they in some measure took the business of the local Indians, Haidas, Chimpsehans [Tsimshians] and so forth and to end the matter the small pox and local demands drove them home in their own canoes, and hundred perished on their way to their own country. I may say here they nearly every Indian attacked with small pox died, whether he was taken care of in the Indian small pox hospital or not, and it was also said whether he had been vaccinated or not.

“I do not believe the last assertion because the Songish [Songhees] Indians kept comparatively free from the disease and many of them at various times had been successfully vaccinated by me, arm to arm.”

Has the prevailing attitude changed much today?

Allowing and continuing to name anything in Victoria, the Capital of BC, after this man (ie Helmcken Road General Hospital, Helmcken Memorial in Clearwater) is akin to naming things in Germany after Dr. Joseph Mengele.

Did he know better, or was it intentional?
From Wikipedia:

He was hired aboard the Hudson’s Bay Company’s Prince Rupert as a ship’s surgeon on its 1847 voyage to York Factory, Rupert’s Land. After completing his certification at Guy’s Hospital, he travelled to India and China. He had intended to join the Navy, but was persuaded instead to join the HBC in 1849 as a physician and clerk on to be stationed on Vancouver Island. On the long voyage, smallpox broke out aboard ship, but Helmcken handled the situation ably, and only a single life was lost.

Hmmmm, one can only wonder. Consider this – His success in preventing the spread of smallpox among the whites on the ship was a dozen years prior to his failure to take measures to stop the spread of the disease among the Sacred Circle natives. Only one conclusion can be had – His and the government he was the ‘speaker’ for, considered the highest post, – had but one intention, the death and destruction of the Northern tribes.

Conclusion

Still today these people from the Nations of the Sacred Circle are relegated to the shadows, their tragedies ignored.  While Indians across Canada stand up and demand recognition for the harm done over the course of the last 300 to 400 years, the harm in the Sacred Circle is so fresh it remains difficult for the surviving elders to speak of it.  Those who had their children abducted, their villages burned, their daughters raped and murdered, are still alive living with the pain right now.

It remains an ongoing tragedy that the efforts of the Idle No More movement east of the Ominica Mountain Range does not come close to addressing.   The genocide continues today.    These are not; Cree, Sioux, Apache, or Iroquois.   They are the people of Demalahamid, Temlaham.    They are the; Nisgaa, Tahltan, Gitxsan, Wetsuweten, Haisla, Haida, Tlingit and the Tsimshian.  The once most respected and admired traders in the Pacific Northwest.  A unique totem culture based strictly on a Matriarchal, Matrilineal hierarchy with government structures based on feasting and decency.  Something the British and Canadian governments abhorred and continue to destroy today.

The only reference to address the source of the women in the recently released government report on the missing and murdered women from the Vancouver Downtown Eastside, was encouraging a transit bus system along the highway of tears.   These women were the potential authority, the matriarchs.   A bus?  The government offers these women who had their children ripped from their arms, their communities burned, their ancestors graves disturbed, are offered a bus?

The systemic tragedy continues as the government leaders continue to claim there is no money, even for the bus.  It seems alright, still today, to not only rape pillage and plunder the land and resources, but also the people.

http://www.TerraceDaily.ca

Mid 50 year old male. Generally a blue collar worker. Heavy duty mechanic by trade, later, Diesel electrician, then alternative energy systems importer, seller, designer and installer. Then a home construction general contractor and now a web (more…)

Canada’s Energy Juggernaut Hits a Native Roadblock January 15, 2013

Posted by rogerhollander in Canada, Energy, Environment, First Nations, Idle No More.
Tags: , , , , , , , , , , , , , , , ,
add a comment
Published on Tuesday, January 15, 2013 by The Star

by Linda McQuaig

Those who believe we can freely trash the environment in our quest to make ourselves richer suffer from a serious delusion — a delusion that doesn’t appear to afflict aboriginal people.

A Vancouver protester highlights the environment on Jan. 11. (Photograph: Ben Nelms / Reuters)

Aboriginals tend to live in harmony with Mother Earth. Their approach has long baffled and irritated Canada’s white establishment, which regards it as a needless impediment to unbridled economic growth.

Nowhere is this irritation more palpable than inside Stephen Harper’s government, with its fierce determination to turn Canada into an “energy superpower,” regardless of the environmental consequences.

So it’s hardly surprising that the Harper government has ended up in a confrontation with Canada’s First Nations.

Certainly the prime minister has shown a ruthlessness in pursuing his goal of energy superpowerdom.

He has gutted long-standing Canadian laws protecting the environment, ramming changes through Parliament last December as part of his controversial omnibus bill. He has thumbed his nose at global efforts to tackle climate change, revoking Canada’s commitment to Kyoto.

And he’s launched a series of witch-hunt audits of environmental groups that dared to challenge the rampant development of Alberta’s oilsands — one of the world’s biggest sources of climate-changing emissions — as well as plans for pipelines through environmentally sensitive areas.

But, while there’s been some resistance from provincial governments, opposition parties, and environmentalists, Ottawa’s energy juggernaut has continued to surge ahead.

At least until now. With the First Nations, Harper may have met his Waterloo.

Among other things, Harper’s attack on Canada’s environmental laws included rewriting parts of the Indian Act, thereby removing safeguards for native land and waters that are protected in the Constitution.

Of course, even with the Constitution on the side of aboriginals, it’s hard to imagine a group consisting of some of the poorest people on the continent taking on the federal government, backed up by corporate Canada, and winning.

After all, the First Nations are divided, and the government has deftly exploited these divisions. Furthermore, many influential media commentators side with the government, helping it portray aboriginals as impractical dreamers unable to understand the dictates of the global economy.

And restless natives have been a permanent political backdrop in Canada, unable to even ensure clean drinking water for themselves, let alone shape the government’s agenda.

But what’s new and potentially game-changing is Idle No More, the youth-based native initiative that, suddenly and unpredictably, has grown into a feisty grassroots movement — one that has shown the potential to attract activists from Occupy Wall Street, the Quebec student movement and even middle-class Canadians starting to wonder if barbecuing weather in mid-January suggests we’re playing too fast and loose with the environment.

Idle No More grew directly out of the resistance to Harper’s energy juggernaut. Pam Palmater, a Mi’kmaq and spokesperson for Idle No More, notes that changes in the omnibus bill make it easier to overcome native resistance to energy projects. For instance, the changes would enable a handful of natives, without support from the band majority, to surrender reserve land to Enbridge, enabling it to build a pipeline.

The Harper government will undoubtedly mobilize resources and cunning against Idle No More.

Whatever happens, it’s hard not to be inspired by this gutsy, earthy band that has asserted itself in the tradition pioneered by native-influenced governments in Ecuador and Bolivia, both of which have passed laws giving Mother Earth legal protections.

Canadians have reason to be ashamed of our treatment of aboriginals — from residential schools to the continuing failure to provide basic necessities like water, housing and education to people whose ancestors were here long before ours arrived.

Ironically, their insistence on their constitutional rights, as Palmater notes, may be the last best hope of Canadians to reverse our own culture’s reckless disregard for the dictates of Mother Earth, who ultimately is more demanding and unforgiving even than the global economy. Rising GDP levels won’t mean much if we’re swamped by rising sea levels.

The very least we can do is to get behind this ragtag group that has, in a few short weeks, shown more wisdom than our “advanced” society has mustered in decades.

Linda McQuaig’s column appears monthly. lmcquaig@sympatico.ca

© 2013 The Star
Linda McQuaig

Linda McQuaig is a columnist for the Toronto Star. She first came to national prominence in 1989 for uncovering the Patti Starr Affair, where a community leader was found to have used charitable funds for the purpose of making illegal donations to lobby the government. McQuaig was awarded the National Newspaper Award for her work on this story. The National Post has called her “Canada’s Michael Moore”. Linda is the author (with Neil Brooks) of Billionaires’ Ball: Gluttony and Hubris in an Age of Epic Inequality, published by Beacon Press.

Follow

Get every new post delivered to your Inbox.

Join 235 other followers