Press Release: Indigenous Leaders Alert the UNFCCC and the World to the Imminent Threat that REDD Poses to their Territories and Livelihoods
Durban, South Africa (IPCCA). As the UNFCCC COP 17 opens in Durban, South Africa, a gathering of indigenous leaders from around the world discussing biocultural protocols and REDD warns the UNFCCC and the international community of the grave danger that REDD and market based solutions to climate change mitigation pose to their cultures, territories and livelihoods.
“For my people, the forest is sacred, it is life in all its essence, we can protect Pachamama only if this is respected. REDD and other market mechanisms have turned our relationship with forests into a business. As we are targeted, this is not only a new form of climate racism but also represents a false solution which undermines the climate regime” said Marlon Santi, a leader of the Sarayaku Quichua community of Ecuador.
The IPCCA leaders discussed their experiences with using a biocultural approach to assessing climate change impacts as well as the impacts on their livelihoods and the ecosystems found in their territories in order to develop appropriate responses. In forest ecosystems, impacts of REDD and market based mechanisms were analysed from diverse local contexts such as the Indian Adivasi and the Sapara Nationality of Ecuador to build a common understanding:
- They commodify life and undermine holistic community values and governance
- They block community access to forests and customary use
- They lead to establishment of monoculture tree plantations which promote land grabbing
- They are portrayed as vehicles for strengthening land tenure rights but in fact are used to weaken them
- They are used to justify continued emissions in the North and thus are hypocritical false solutions to the climate crisis
“IPCCA is an example of how indigenous communities are undertaking climate change assessments on their own terms, and are illustrating the danger of market based mitigation mechanisms. Our knowledge systems and our distinctive spiritual relationship to our territories can contribute to a deeper, localized and holistic understanding of what we and the world is facing” said Alejandro Argumedo, coordinator of IPCCA. “Solutions that will indeed reduce emissions and ensure local livelihoods must come from including such local analysis.” The IPCCA network is building alliances with organizations such as the Global Forest Coallition to bring much needed indigenous and local voices to forums as the UNFCCC COP 17.
“Addressing scientific bias against Indigenous Knowledge will improve international responses to climate change”, say Indigenous Leaders, releasing the SEVETTIJARVI DECLARATION
Helsinki, Finland (IPCCA).
Press Release: Carbon Markets Violate Indigenous Peoples’ Rights and Threaten Cultural Survival
“Indigenous Peoples are being forced to sign over their territories for REDD to the Gangsters of the Century, carbon traders, who are invading the world’s remaining forests that exist thanks to the knowledge of Indigenous Peoples,” denounced Marlon Santi, President of the CONAIE, the Confederation of Indigenous Nationalities of Ecuador, one of the most powerful native organizations in the world. “Our forests are spaces for life not carbon markets.”
Indigenous leader kidnapped and forced at gunpoint to surrender carbon rights for REDD in Papua New Guinea
New York, USA — As carbon traders hawk permits to pollute at the Second Annual Carbon Trading Summit, Indigenous Peoples denounced that selling the sky not only corrupts the sacred but also destroys the climate, violates human rights and threatens cultural survival.
“Carbon trading and carbon offsets are a crime against humanity and Creation,” said Tom Goldtooth, Executive Director of Indigenous Environmental Network. “The sky is sacred. This carbon market insanity privatizes the air and sells it to climate criminals like Shell so they can continue to pollute and destroy the climate and our future, rather than reducing their emissions at source.”
More climate change stuff, this time a press release and call for action from Bill McKibben. See also “Himalayan sherpas bugged by the sight of house flies at 5,000m: House flies at Everest basecamp are another sign of climate change that is melting glaciers with worrying speed” by John Vidal.
NOTE: colonos really suspect that McKibben is aiming too low:
“NASA’s [politically conservative] Dr James Hansen says that an atmospheric CO2 concentration of about 325 needed to restore planetary energy balance and about 300 ppm CO2 is needed to restore Arctic sea ice to what it was 25 years ago.”
For a stronger demand, see: 300.0rg
October 13, 2009
Dear Friend of CommonDreams.org,
For years CommonDreams.org has been a leader in covering one of the most critical issues of our times: the survival of our planet. That’s why I approached Craig Brown and the CommonDreams.org team to ask if I could share this news with you about a milestone event coming up on October 24 – an event we hope you’ll take part in.
This is an unofficial translation of a Ecuadorian indigenous peoples’ statement on REDD:
CONFEDERATION OF INDIGENOUS NATIONALITIES OF THE ECUADORIAN AMAZON (CONFENIAE)
(Logo and letterhead, list of members including organizations of the Shuar, Kichwa, Achuar, Waorani, Siona, Secoya, Cofan, Zapara, Shiwiar and Andoa Peoples)
Unión Base, Puyo August 3rd, 2009
CONFENIAE REJECTS ALL KINDS OF ENVIRONMENTAL NEGOCIATIONS ON FORESTS AND EXTRACTIVE POLICIES THAT DAMAGE THE TERRITORIES OF THE AMAZONIAN INDIGENOUS NATIONALITIES AND PEOPLES OF ECUADOR.
Reflections from the Indigenous Peoples’ Global Summit on Climate Change: Burden Lies with Rich Polluters
Here is an article by “International Environmental Journalist” Stephen Leahy:
Burden Lies with Rich Polluters, Native People Say
ANCHORAGE, Alaska, Apr 27 (IPS) – Already suffering significant impacts from climate change, indigenous peoples at the close of an international summit here rejected the concept of carbon trading and offsets. Many also called for a moratorium on all new oil and gas exploration in their traditional territories and the eventual phase-out of fossil fuels.
“It has been heartbreaking to hear everyone’s stories about the dire threats climate change poses to their survival,” said Andrea Carmen of the Yaqui Indian Nation in the U.S. at the end of the U.N.-affiliated Indigenous Peoples’ Global Summit on Climate Change here last Friday.
More than 400 indigenous people and observers from 80 nations participated in the first ever global discussion on climate change focusing on native communities.
“Indigenous peoples are all profoundly affected by climate change, losing our traditional foods, homes and livelihoods,” Carmen, executive director of the International Indian Treaty Council, a U.S.-based rights organisation, told IPS.
In yesterday’s Guardian there is yet “another hard-luck story that you’re gonna hear”:
“Chris Jones, who led the research, told the conference: “A temperature rise of anything over 1C commits you to some future loss of Amazon forest. Even the commonly quoted 2C target already commits us to 20-40% loss. On any kind of pragmatic timescale, I think we should see loss of the Amazon forest as irreversible.” Peter Cox, professor of climate system dynamics at the University of Exeter, said the effects would be felt around the world. “Ecologically it would be a catastrophe and it would be taking a huge chance with our own climate. The tropics are drivers of the world’s weather systems and killing the Amazon is likely to change them forever. We don’t know exactly what would happen but we could expect more extreme weather.”
Massive Amazon loss would also amplify global warming “significantly” he said. “Destroying the Amazon would also turn what is a significant carbon sink into a significant source.””
Just a few days ago new results came out about the loss of arctic ice showing once again that predictions are continuously shown to be way too conservative – positive feedback loops are upon us:
“Amazon dieback is one of the key positive feedbacks brought about by global warming. These are typically runaway processes in which global temperature rises lead to further releases of CO², which in turn brings about more global warming. In the Amazon this happens on a more localised scale but the result, increased forest death, also releases carbon into the atmosphere.
Experts predict that higher worldwide temperatures will reduce rainfall in the Amazon region, which will cause widespread local drought. With less water and tree growth, “homegrown” rainfall produced by the forest will reduce as well, as it depends on water passed into the atmosphere above the forests by the trees. The cycle continues, with even less rain causing more drought, and so on.
With no water, the root systems collapse and the trees fall over. The parched forest becomes tinderbox dry and more susceptible to fire, which can spread to destroy the still-healthy patches of forest.
Other positive feedback effects expected by scientists, are releases of carbon stored in frozen arctic ecosystems and an increase in the sun’s energy absorbed by the planet as ice melts.”
As already mentioned above, new results from the ice front have arrived and the predictions for an ice free Arctic summer is not far in the future:
“The year “2013 is starting to look as though it is a lot more reasonable as a prediction. But each year we’ve been wrong — each year we’re finding that it’s a little bit faster than expected,” he told Reuters.
The Arctic is warming at twice the rate of the rest of the world and the sea ice cover shrank to a record low in 2007 before growing slightly in 2008.
In 2004 a major international panel forecast the cover could vanish by 2100. Last December, some experts said the summer ice could go in the next 10 or 20 years.
If the ice cover disappears, it could have major consequences. Shipping companies are already musing about short cuts through the Arctic, which also contains enormous reserves of oil and natural gas.”
It’s not looking good.
Colonos is involved in preparing a concept paper, which will be presented at the “Indigenous Peoples’ Global Summit on Climate Change” at the Dena’ina Center in Anchorage, Alaska (USA), 20-24 April 2009. It concerns the categorisation and organisation of contents well as a licensing framework for a web portal providing access to climate change adaptation strategies and tactics based on indigenous knowledge practices and captured in the spirit of the practitioners, whether in moving pictures, still, song or poetry. Not an easy conceptual task on a rather politically volatile and culturally sensitive terrain. However, we thought (something like) “better us than someone with less of a strong political analysis and feeling of solidarity and spirit of rebellion” (just to blow our own horn, perhaps?!).
One of the central challenges is spelled out in this quote from the Introduction to a Special Issue of Futures: Futures of Indigenous Knowledges. Volume 41, Issue 1, Pages 1-66 (February 2009):
“[T]he future for [Indigenous Knowledges] IKs lies in the creation of a knowledge space for assembling diverse knowledges. The critical strategic capacity to allow the comparative evaluation and growth of diverse knowledge traditions with differing epistemologies and ontologies, with differing ways of understanding and framing the world, may be humanity’s last hope for a future. .. But … is it possible for IKs to be moved from their site of cultural production, enter the knowledge economy and become part of the global knowledge commons without losing their cultural specificity, without being homogenised and submerged in one globalised system?” (Turnbull 2009)
We can reveal that the concept paper recommends the Transmission Metadata Standard, links to IFIWatch.TV, and draws upon the experiences of the Free Culture movement, more specifically the Free Software movement’s strategies and tactics for the reform of copyright. More on that later…
Meanwhile, here is the invitation to the Indigenous Peoples’ Global Summit on Climate Change:
Action Alert: Ask the Ecuadorian Government to Protect Human Rights During Upcoming Anti-Mining Demonstrations
The Ecuador Solidarity Network, an organization based in Canada and the United States, is joining human rights and indigenous peoples organizations in calling on President Rafael Correa to respect human rights during nation wide protests against large-scale mining that will begin on Monday January 19th.
The protests will spread from the Amazon and reach Quito, Ecuador’s capital, on January 20th. Anti-mining protests earlier this month were met with police violence in the Southern provinces of Azuay, Loja, Zamora Chinchipe and Morona Santiago. A number of activists were beaten and detained, and one leader was critically injured after being shot in the head.
The Confederation of Indigenous Nationalities of Ecuador (CONAIE) and a number of farmer and environmental organizations are protesting against the recent approval of a mining law by Congress, opening the country to large-scale metal mining. Canadian mining companies would benefit from many of the concessions. The CONAIE and other organizations contend that the new law will allow large-scale mining in protected areas and contaminate critical community water supplies. The CONAIE is also protesting against government plans to drill for oil in the Yasuni National Park, the rainforest home of two indigenous communities in voluntary isolation.
Following recent statements from the Permanent Assembly for Human Rights (APDH) and the Confederation of Indigenous Nationalities of Ecuador (CONAIE), the Ecuador Solidarity Network calls on activists around the world to support the human rights of protesters demonstrating against large-scale metal mining in Ecuador. The CONAIE emphasizes that the demonstrations will be peaceful and calls on President Correa to not use police or military forces against protesters.
E-mail President Rafael Correa and President of Congress Fernando Cordero and ask that the government take preventative action to ensure that protesters’ human rights are respected. We also denounce any attempt by right-wing organizations in the U.S. or Canada to opportunistically use the upcoming mobilizations to attack President Correa for motives that have nothing to do with indigenous rights or environmental protection.
Please send emails to:
Presidencia de la República, Presidente Rafael Correa:
presidencia @ presidencia . gov . ec
Presidencia Legislativa, Presidente de la Comision Legislativa y de Fiscalizacion, Fernando Cordero Cueva:
presidencia @ asambleaconstituyente . gov . ec
Please send a carbon copy of the messages to
ecuadorsolidarity @ gmail . com
Ecuador: Jennifer Moore, Ecuador Solidarity Network (593) 8-877-8928 / jenmoore0901 @ gmail . com
Canada: Jamie Kneen, Mining Watch (613) 761-2273
A video, embedded below, is circulating the ayahuasca surfers’ realm. It shows, whether true or not, a jaguar feeding on the ayahuasca vine. The jaguar is a very centrally important figure in the cosmovision of many Amazonian ayahuasca cultures, the observations of which continue to spawn many speculations about the various practices and myths around the jaguar (and ayahuasca).
A very early observation states that:
“Ingestion of Ayahuasca usually induces nausea, dizziness, vomiting, and leads to either an euphoric or an aggressive state. Frequently the Indian sees overpowering attacks of huge snakes or jaguars. These animals often humiliate him because he is a mere man. The repetitiveness with which snakes and jaguars occur in Ayahuasca visions has intrigues psychologists. It is understandable that these animals play such a role, since they are the only beings respected and feared by the Indians of the tropical forest; because of their power and stealth, they have assumed a place of primacy in aboriginal religious beliefs.
In many tribes, the shaman becomes a feline during the intoxication, exercising his powers as a cat. Yekwana medicine men mimic the roars of jaguars. Tukano Ayahuasca-takers may experience nightmares of jaguar jaws swallowing them or huge snakes approaching and coiling around their bodies … shamans of the Conibo-Shipibo tribe acquire great snakes as personal possessions to defend themselves in supernatural battles against other powerful shamans.
The drug may be the shaman’s tool to diagnose illness or to ward off impending disaster, to guess the wiles of an enemy, to prophesy the future. But it is more than the shaman’s tool. It enters into almost all aspects of the life of the people who use it, to an extent equalled by hardly any other hallucinogen. Partakers, shamans or not, see all the gods, the first human beings, and animals, and come to understand the establishment of their social order.”
Did the shamans learn from the jaguars to use the plant? Is there a cosmic connection, therefore, through the ayahuasca between the jaguar and people that live with the cats and the ayahuasca plant?
This is simply to draw your attention to a reportage by Joanne Silberner about a place that colonos have also had the great pleasure and privilege of visiting. It is called Parque de la Papa and their story is yet another (potential?) climate change disaster:
and a little excerpt:
Alejandro Argumedo is a plant scientist and social activist with Association Andes. Argumedo says climate change threatens not just farmers like Baca Huaman, but Peru’s whole native culture.
“Potato is not just food. Potato is also spirituality; it’s culture,” Argumedo says. “There are songs, dances, ceremonies. So this is a potato land … a culture of potato.”
Potatoes originated in Peru. They fed the Inca empire. There is a potato god.
Other staples grow here — corn and quinoa, for example. But potatoes have special cultural symbolism. They are as important as rice is in China.
“Potatoes are like living beings,” Argumedo says. “People treat them like that. They are members of the family for farmers.”
A good friend just sent me a link to a very interesting read. It sums up quite a few things on my own mind and puts into perspective what I perceive to be crucial issues for the reactionary Left in general and activists in particular. A kind of anarchist magic – and that is probably the only viable solution for substantial change in the world we live in.
It is published in Red Room with the title “GETTING BEYOND THE NARRATIVES: AN OPEN LETTER TO THE ACTIVIST COMMUNITY” and was originally just a commentary written to two friends, but it is a lot more than that – which is why it is circulating in cyberspace and why I have chosen to reproduce it here: it deserves wide attention!
A very good read. Enjoy!
GETTING BEYOND THE NARRATIVES: AN OPEN LETTER TO THE ACTIVIST COMMUNITY
August 22, 2005
This essay began life as an open letter to two activist friends discussing a book edited by David Solnit, “Globalize Liberation” (SF: City Lights Book, 2004). It ended up in circulation among the activist community in the US, and was published several times on the internet. I have left it in its original form, as I think this adds more than it subtracts. — JMG
James asked me for my thoughts on “Globalize Liberation,” and I hope neither of you will mind a lengthy, even labored, response. The book is extremely thought-provoking in its strengths and weaknesses alike, and it’s given me an opportunity to rethink many of the assumptions I’ve had about social change and the potential shape of the future. Since I come to these issues from a somewhat unusual perspective — the perspective of a practicing mage and initiate of several magical orders — I recognize that the ideas “Globalize Liberation” evoked in me are perhaps a little different from those common in the progressive community. Thus I’ve chosen to explain those ideas here at some length.