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Meet the Lakota Tribe Grandmother Teaching Thousands How to Get Arrested to Stop the Keystone XL Pipeline April 13, 2014

Posted by rogerhollander in Canada, Canada petroleum, Environment, First Nations.
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Debra White Plume has galvanized an international coalition of grassroots activists.

 

April 11, 2014  |

 Evelyn Nieves, http://www.alternet.org
dwhiteplumePhoto Credit: Kent Lebsock; Screenshot / YouTube.com

On March 29, a caravan of more than 100 cars plodded along the wide open roads of the Rosebud reservation in South Dakota, stopped at a forlorn former corn field and prepared for battle.

Leaders from eight tribes in South Dakota and Minnesota pitched their flags. Participants erected nine tipis, a prayer lodge and a cook shack, surrounding their camp with a wall of 1,500-pound hay bales. Elders said they would camp out indefinitely. Speakers said they were willing to die for their cause.

This spirit camp at the Sicangu Lakota Rosebud reservation was the most visible recent action in Indian Country over the proposed Keystone XL pipeline. But it was hardly the first … or the last.

On the neighboring Pine Ridge Indian Reservation, Debra White Plume, an activist and community organizer involved in Oglala Lakota cultural preservation for more than 40 years, has been leading marches, civil disobedience training camps and educational forums on the Keystone XL since the pipeline was proposed in 2008.

White Plume, founder of the activists groups Owe Aku (Bring Back the Way), the International Justice Project and Moccasins on the Ground, has crisscrossed the country, marched on Washington and testified at the United Nations against the environmental devastation of tar sands oil mining and transport. Now, perhaps only weeks before President Obama is set to announce whether to allow a private oil company, TransCanada, to plow through the heartland to transport tar sand crude from Alberta to Gulf Coast refineries for export, White Plume is busier than ever.

White Plume is leading a galvanized, international coalition of grassroots environmental activists, the largest and most diverse in decades, in the last fight against the Keystone XL. The coalition is planning massive actions against the Keystone XL in Washington, D.C. and in local communities from April 22 (Earth Day) through April 27. In what is a first in decades, indigenous tribes from the heartland will be joined with farmers and ranchers along the proposed Keystone XL pipeline route in the actions. The “Cowboy and Indian Alliance” is inviting everyone in the country to their tipi camp on the National Mall in the hopes that a show of strength will steel President Obama’s resolve to be the “environmental President.”

Since the State Department implicitly signed off on the Keystone XL pipeline in February by announcing that its environmental impact statement had found no “significant” impacts to worry about, White Plume and other environmental leaders concerned about the Keystone XL’s impact on climate change have also stepped up their plans for direct, non-violence civil disobedience. Those plans are under wraps, but blockades will surely be a major weapon in their arsenal.

White Plume talked about why the Keystone XL pipeline has become such a firestorm.

* * *

Evelyn Nieves: Why is it so important that the Keystone XL pipeline NOT become a reality?

Debra White Plume: The tar sands bitumen inside the KXL pipeline is hazardous, flammable, a carcinogen — and deadly. When it gets into our drinking water and surface water, it cannot be cleaned up. These pipelines further the development of the tar sands sacrifice area in Alberta.

EN: Who is involved in the activism surrounding the opposition to the pipeline? Stories talk about this as a women’s movement, an elders movement and a youth movement. That means it’s pretty much everyone’s movement except for middle-aged men.

DWP: That might be true elsewhere, but all of our people are engaged to protect sacred water. I can’t speak for any middle-aged American men, but I know there are hundreds of American ranchers and farmers in South Dakota and Nebraska ready to defend their rights. Our Lakota warriors are opposing the KXL — this includes men and women.

EN: What sorts of direct action are you willing to take and what kind of support are you receiving from Indian Country in general?

DWP: We will blockade TransCanada’s KXL to protect our lands and waters if we have to. Many tribal governments and Red Nations people have committed to blockade. Our Oglala Lakota Tribal Council is meeting soon to discuss declaring war on the KXL, as is the Rosebud Lakota Tribal Council.

EN:What kind of support are you receiving from outside of Indian Country?

DWP: We have support from all over the big land (so-called U.S.A.) and so-called Canada. We do not recognize these manmade borders. Our people were here from time immemorial, this is our ancestral land, people to the north and south are our relatives. We are connected through prophecy.

EN:Where is the state of South Dakota on this?

DWP: The South Dakota state government wants the pipeline, the state government is pro-mining. They see Mother Earth as a warehouse of resources they can extract. They have no respect. The citizens are divided. The ranchers and farmers along the corridor have had their lands taken by eminent domain in South Dakota. They don’t like that. We have made allies with the S.D. citizens who want to protect sacred water. Many have come to our Lakota ceremonies.

EN: What about non-Indian border towns?

DWP:People who live in the border towns are divided about the KXL. Some hope to get a job, some hope it never comes here, many are working in alliance with us to stop it.

EN: Why is the blockade at Rosebud? 

DWP: The camp at Rosebud is not a blockade camp. The camp is on their own tribal land and no one can make them leave. It is near the location of a proposed man camp. We do not want any part of the KXL, including the badman camps.

EN:Is it because that’s the direct path on the pipeline route?

DWP: No, it is not in the KXL pipeline corridor. It is there because it is near to where TransCanada wants to put a badman camp. We refer to those camps as badman camps because of the horrendous experience the Mandan, Hidtatsa, and Arkikara Nation (in western North Dakota, where tracking reigns) is enduring because of the thousands of strangers among them, committing many crimes against women and children, and by the nature of their work, destroying Mother Earth for tar sands mining — which has to exit the sacrifice zone through the black snake of the KXL and other pipelines proposed by corporations.

EN: What are your next steps?

DWP: We continue to provide NVDA (non-violent direct action) training to communities in Indian Country that request for us to come. This is our Moccasins on the Ground Tour of Resistance that we have been doing for three years now.

EN: What do you hope to achieve with your large gathering later this month?

DWP: We will provide training to communities who are sending their people, increase opposition to the kxl, expand our network, strengthen alliances, teach people about the sacredness of water. Allies are coming from all over to help us train community people, and other folks who are coming from all over the big land. We have many more Moccasins on the Ground Tour of Resistance training camps scheduled. We will keep training until the decision is made. We hope President Obama will be green. Revolutionary green, and say no to the KXL and all other tar sands pipelines. Who wants to live over a snake pit?

Evelyn Nieves is a senior contributing writer and editor at AlterNet, living in San Francisco. She has been a reporter for both the New York Times and the Washington Post.

A Memorial Poem: Not for the Feint of Heart September 17, 2010

Posted by rogerhollander in 9/11, Art, Literature and Culture, Genocide, Racism, War.
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BEFORE I START THIS POEM
by Emmanuel Ortiz

Before I start this poem,
I’d like to ask you to join me in
a moment of silence
in honour of those who died
in the World Trade Centre
and the Pentagon
last September 11th.

I would also like to ask you
a moment of silence
for all of those who have been
harassed, imprisoned, disappeared,
tortured, raped, or killed
in retaliation for those strikes,
for the victims in both
Afghanistan and the U.S.

And if I could just add one more thing…
A full day of silence
for the tens of thousands of Palestinians
who have died at the hands of
U.S.-backed Israeli forces
over decades of occupation.

Six months of silence
for the million and-a-half Iraqi people,
mostly children, who have died of
malnourishment or starvation
as a result of an 11-year U.S. embargo
against the country.

Before I begin this poem:
two months of silence
for the Blacks under Apartheid
in South Africa,
where homeland security
made them aliens
in their own country.

Nine months of silence
for the dead in Hiroshima
and Nagasaki, where death rained
down and peeled back
every layer of concrete, steel, earth and skin
and the survivors went on as if alive.

A year of silence
for the millions of dead
in Vietnam–a people, not a war-
for those who know a thing or two
about the scent of burning fuel,
their relatives’ bones buried in it,
their babies born of it.

A year of silence
for the dead in Cambodia and Laos,
victims of a secret war … ssssshhhhh ….
Say nothing .. we don’t want them to
learn that they are dead.

Two months of silence
for the decades of dead
in Colombia, whose names,
like the corpses they once represented,
have piled up and slipped off
our tongues.

Before I begin this poem,
An hour of silence
for El Salvador …
An afternoon of silence
for Nicaragua …
Two days of silence
for the Guatemaltecos …
None of whom ever knew
a moment of peace
45 seconds of silence
for the 45 dead
at Acteal, Chiapas
25 years of silence
for the hundred million Africans
who found their graves
far deeper in the ocean
than any building could
poke into the sky.
There will be no DNA testing
or dental records
to identify their remains.
And for those who were
strung and swung
from the heights of
sycamore trees
in the south, the north,
the east, and the west…

100 years of silence…
For the hundreds of millions of
indigenous peoples
from this half of right here,
Whose land and lives were stolen,
In postcard-perfect plots
like Pine Ridge,
Wounded Knee,
Sand Creek, Fallen Timbers,
or the Trail of Tears.
Names now reduced
to innocuous magnetic poetry
on the refrigerator
of our consciousness …
So you want a moment of silence?

And we are all left speechless
Our tongues snatched from our mouths
Our eyes stapled shut
A moment of silence
And the poets have all been laid to rest
The drums disintegrating into dust
Before I begin this poem,
You want a moment of silence
You mourn now as if the world will never be
the same
And the rest of us hope to hell it won’t be.
Not like it always has been

Because this is not a 9-1-1 poem
This is a 9/10 poem,
It is a 9/9 poem,
A 9/8 poem,
A 9/7 poem
This is a 1492 poem.
This is a poem about
what causes poems like this
to be written

And if this is a 9/11 poem, then
This is a September 11th poem
for Chile, 1971
This is a September 12th poem
for Steven Biko in South Africa, 1977

This is a September 13th poem
for the brothers at Attica Prison,
New York, 1971.
This is a September 14th poem
for Somalia, 1992.

This is a poem
for every date that falls
to the ground in ashes
This is a poem for the 110 stories
that were never told
The 110 stories that history
chose not to write in textbooks
The 110 stories that CNN, BBC,
The New York Times,
and Newsweek ignored
This is a poem
for interrupting this program.
And still you want
a moment of silence
for your dead?
We could give you
lifetimes of empty:

The unmarked graves
The lost languages
The uprooted trees and histories
The dead stares on the faces
of nameless children
Before I start this poem
We could be silent forever
Or just long enough to hunger,
For the dust to bury us
And you would still ask us
For more of our silence.

If you want a moment of silence
Then stop the oil pumps
Turn off the engines and the televisions
Sink the cruise ships
Crash the stock markets
Unplug the marquee lights,
Delete the instant messages,
Derail the trains, the light rail transit

If you want a moment of silence,
put a brick through
the window of Taco Bell,
And pay the workers for wages lost
Tear down the liquor stores,
The townhouses, the White Houses,
the jailhouses, the Penthouses and
the Playboys.

If you want a moment of silence,
Then take it
On Super Bowl Sunday,
The Fourth of July
During Dayton’s 13 hour sale
Or the next time your white guilt
fills the room where my beautiful
people have gathered

You want a moment of silence
Then take it
Now,
Before this poem begins.

Here, in the echo of my voice,
In the pause between goosesteps of the
second hand
In the space
between bodies in embrace,

Here is your silence.
Take it.
But take it all
Don’t cut in line.
Let your silence begin
at the beginning of crime.
But we,
Tonight we will keep right on singing
For our dead.

EMMANUEL ORTIZ, 11 Sep 2002

Emmanuel Ortiz (born 1974) is a Chicano/Puerto Rican/Irish-American activist and spoken-word poet. He has worked with the Minnesota Alliance for the Indigenous Zapatistas (MAIZ) and Estación Libre and as a staff member of the Resource Centre of the Americas.[1] Ortiz has performed his poetry at numerous readings, political rallies, activist conferences, and benefits. His works appeared in The Roots of Terror a reader published by Project South, as well as others. His readings of his poems have appeared on Pacifica Radio’s Democracy Now!. [2] His controversial poem, Moment of Silence, circulated the internet a year after September 11th, 2001. [3][4]

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