Our Oceans, Our Future

Cultural Survival
Q U A R T E R L Y
our oceans.
Our future.
Vol. 41, Issue 4 • DECEMBEr 2017

US $4.99/CAN $6.99
D E C E mb er 2 01 7
V olum e 41 , Issue 4
Board of Directors
president
Duane Champagne
(Turtle Mountain Band of Chippewa)
Vice President & Treasurer
Steven Heim
Clerk
Nicole Friederichs
Evelyn Arce Erickson (Muisca)
Kaimana Barcarse (Kanaka Hawai’i)
Jason Campbell (Spokane)
Joseph Goko Mutangah
Laura Graham
Every year, eight million metric
Jean Jackson
Ajb’ee Jiménez (Mam Maya) tons of plastic end up in our oceans.
Lesley Kabotie (Crow) Photo by iStockphoto/fergregory.
John King
Stephen Marks
Tui Shortland (Ma–ori)
Stella Tamang (Tamang)
F e at u r e s D e pa r t m e n t s
FOUNDERS
David & Pia Maybury-Lewis
14 Our Oceans. Our Future. The United 1 Executive Director’s Message
Cultural Survival Headquarters Nations Discusses Oceans
2067 Massachusetts Ave. 2 In the News
Joshua Cooper
Cambridge, MA 02140
t 617.441.5400 f 617.441.5417 About 27 million Indigenous people
in nearly 2,000 communities across 4 Indigenous Arts:
www.cs.org I Sing What’s Inside Me: Jennifer Elizabeth
87 countries live in coastal communities.
Santa Fe Office Mailing Address The state of the world’s oceans has Kreisberg
518 Old Santa Fe Trail, Suite 1-641 grave effects on all mankind.
Santa Fe, New Mexico 87505 6 Women the world must hear
16 Respecting the Sea: Bringing Back Balance: Women
Asociación Sobrevivencia Revitalizing the Mapuche Economy
Cultural A Conversation with Elizabeth
6ta Avenida 5-27, Local “C” James-Perry 8 Climate Change
Zona 1, Sumpango, Sacatepéquez, The Archipelago of Hope:
Guatemala 18 Citizen Stewardship: Mobilizing to
Wisdom and Resilience from
Cultural Survival Quarterly
Protect the Ocean and Its Resources the Edge of Climate Change
Copy Editor: Jenn Goodman in Hawai’i
Designer: NonprofitDesign.com Kevin Chang 10 Rights in Action
Contributing Arts Editor: Phoebe Farris We Are the Caretakers:
Managing Editor: Agnes Portalewska 20 Making Peace with Atabeira in a The Next Chapter of Standing Rock
Time of Climate Crises
Copyright 2017 by Cultural Survival, Inc. Roberto Múkaro Borrero 26 Bazaar Artist
Cultural Survival Quarterly (ISSN 0740-3291) Out of Mud: Habibou Coulibaly
is published quarterly by Cultural Survival, Inc. at
PO Box 381569, Cambridge, MA 02238. Periodical
22 Self-Determined Nation
postage paid at Boston, MA 02205 and additional Christina Verán 27 In Memoriam
mailing offices. Postmaster: Send address changes
to Cultural Survival, PO Box 381569, Cambridge, Sarah W. Fuller
MA 02238. Printed on recycled paper in the U.S.A. 23 The Ocean Is Life
Please note that the views in this magazine are
those of the authors and do not necessarily Norton Dowries 29 Get Involved
represent the views of Cultural Survival. Sustainable Development Goals
24 Mni Ki Wakan: World Indigenous
Writers’ Guidelines
View writers’ guidelines at our website Peoples’ Decade of Water Summit
(www.cs.org) or send a self-addressed, stamped
envelope to: Cultural Survival, Writer’s Guidelines,
Builds a Movement
PO Box 381569, Cambridge, MA 02238. Lemoine LaPointe, Wakinyan LaPointe,
Cultural Survival recognizes that Indigenous Jon Lurie, Jess Cherofsky
Peoples have long been exploited by photographers
and publications. This publication does not pay Representatives from over 15 Native
photographers for images and makes no money
from publishing them. We also make a tremendous nations shared their visions about the
effort to identify every Indigenous individual in future of water in their communities
the images that appear here. From time to time,
however, such identification is not possible. We at a summit in Minneapolis, MN. On the cover
apologize to the subjects of those photos and Women fishing with nets at a beach
to any reader offended by the omission. in Nungwi, Zanzibar, Tanzania.
Photo by iStockphoto/Nicole Moraira.
ii • www. cs. org

E xecut iv e Di rector’ S messa ge
Our Oceans. Our Futures. Donors like you make our work around
the world possible. Thanks so much
for being part of Cultural Survival.
W
ater is life. And our oceans food, mineral and plant resources, harpoon-
are precious sources of that life. ing, net and hook fishing, clamming, swim-
Cultural Survival Staff
As Indigenous Peoples, we have ming, diving, and traveling comfortably by
Suzanne Benally (Navajo and Santa Clara Tewa),
been sounding the alarm for decades, warn- dugout canoes to many of the places we Executive Director
ing the world that a shift needs to happen needed or wanted to go.” Mark Camp, Deputy Executive Director
towards a more sustainable and equitable This is the knowledge that must be heard, Avexnim Cojtí (Maya K’iche’), Community
Media Grant Project Manager & Indigenous
future. It is sad and horrifying to see how respected, and implemented. In an article Rights Radio Producer
greed is destroying the delicate ocean eco- about the continuation of Indigenous Jessie Cherofsky, Production Coordinator,
Indigenous Rights Radio, Bazaar Program
systems that have sustained generations activism, Roberto Múkaro Borrero writes, Manager
for thousands of years. “In 2009, a diverse Caribbean Indigenous Danielle DeLuca, Program Manager, Advocacy
Every day Indigenous communities delegation joined other Indigenous Peoples Program and Distribution Coordinator,
Indigenous Rights Radio
around the globe are impacted by climate from around the world in Anchorage, Shaldon Ferris (Khoisan), Indigenous Rights
change. We are working to adapt or mitigate Alaska, calling upon States to work towards Radio Producer
climate change based on practices rooted in decreasing dependency on fossil fuels and Sofia Flynn, Accounting & Office Manager
Nati Garcia (Maya Mam), Indigenous Community
cultural tradition, Indigenous knowledge, a just transition to decentralized renewable Media Youth Fellowship Coordinator
and science accumulated over millennia. energy economies, sources, and systems Dev Kumar Sunuwar (Kumar/Sunuwar),
This work is probably the most important owned and controlled by local communities Program Associate, Community Media
Grants Project
work being done, because it is based in to achieve energy security and sovereignty.” Maria del Rosario “Rosy” Sul González
understanding of spiritual relationship As I write this, COP 23 of the United (Kaqchikel), Indigenous Rights Radio Producer
and responsibilities given to us as human Nations Framework Convention on Climate Jamie Malcolm-Brown, Communications &
Information Technology Manager
beings. We must return to this fundamental Change is finishing up in Bonn, Germany, Katharine Norris, Program Assistant,
understanding of relationship to assure the and State governments have finally acknowl- Bazaar & Indigenous Rights Radio
future for all of life. We simply cannot adapt edged for the first time that Indigenous Teresita Orozco Mendoza, Program Associate,
Community Media Program & Indigenous
and mitigate in response to climate change, Peoples can play a leadership role in climate Rights Radio
yet continue our destructive behaviors. We change mitigation. A document approved Cesar Gomez Moscut (Pocomam),
Community Media Program Coordinator
must respect the relationships and sacred in Bonn recognizes that countries “should,
Diana Pastor (Maya K’iche’), Assistant
knowledge and live according to those prin- when taking action to address climate change, Agnes Portalewska, Communications Manager
ciples. As Dave Courchene said in reflection respect, promote and consider their respec- Angelica Rao, Executive Coordinator & Community
about the recent gathering of scientists and tive obligations on the rights of Indigenous Media Program Coordinator
Melissa A. Stevens, Director of Philanthropic
Indigenous knowledge keepers at Turtle Peoples and local communities.” The docu- Partnerships
Lodge, “Climate change is really about ment also proposes greater participation of Jackie Tiller (Tlingit), Keepers of the Earth Fund
human change—a change of heart. We come Indigenous communities in leadership roles Project Manager
Miranda Vitello, Development Associate
forward as elders and knowledge keepers to and mentions a need for funding. I am
continue to share our knowledge to provide thankful for all the Indigenous leaders and Sobreviviencia Cultural STAFF
a direction that can help us move forward activists who regularly attend these interna- (Our Sister Organization in Guatemala)
to a much more sustainable Earth.” tional meetings, pushing State governments Elsa Amandar, Project Coordinator
This knowledge is deeply embedded to take notice of Indigenous Peoples’ rights, Manuel Burrion, Bookkeeper
in our worldviews and relationship with and demanding participation in all matters
INTERNS AND VOLUNTEERS
the natural world, as well as in our cultural affecting Indigenous communities.
Lauren Bond, Megan Davis, Nasteha Feto,
practices. As Elizabeth James-Perry said Rocío Granero, Nazifa Haque, Tracy Lai,
in an interview with Cultural Survival, In Spirit, Kim Maida, Ana Lucia Rodriguez
“Ceremony reinforces these connections.
Our culture teaches us to have a healthy
respect for the sea, and we have long made Suzanne Benally, Executive Director
our homes by it and upon it, enjoying the (Navajo and Santa Clara Tewa)
2017 Statement of Ownership, Management, and Circulation: 1. Publication Title: Cultural Survival Quarterly 2. Publication Number: 0740-3291 3. Filing Date: October 1, 2017 4. Issue Frequency: Quarterly
5. Number of Issues Published Annually: Four 6. Annual Subscription Price: $45.00 7. Mailing Address of Publication: 2067 Massachusetts Ave. Cambridge, MA 02140 8. Mailing Address of Publisher Headquarters: 2067 Massachu-
setts Ave. Cambridge, MA 02140 9. Full Mailing Address and Complete Names of Publisher, Editor, and Managing Editor-Publisher: Cultural Survival, Inc. 2067 Massachusetts Ave. Cambridge, MA 02140, Editor/Managing Editor:
Agnes Portalewska, Cultural Survival, 2067 Massachusetts Ave. Cambridge, MA 02140 10. Owner: Cultural Survival, Inc., 2067 Massachusetts Ave. Cambridge, MA 02140 11. Known Bondholders, Mortgagees, and Other Securities:
None 12. Tax Status: The purpose, function, and nonprofit status for federal income tax purposes has not changed during the preceding 12 months 13. Publication Title: Cultural Survival Quarterly 14. Issue Date for Circulation
Data Below: December 2017-Issue 41, Volume 4 15. Extent and Nature of Circulation: a. Total Number of Copies: Average No. Copies Each Issue During Preceding 12 Months: 3200; Actual No. Copies of Single Issue Published
Nearest to Filing Date: 3400 b. Paid and/or Requested Circulation-1. Paid/Requested Outside-County Mail Subscriptions Stated on Form 3541: 1450; 1300 2. Paid In-County Subscriptions: 270; 260 3. Sales Through Dealers and
Carriers, Street Vendors, Counter Sales, and Other Non-USPS Paid Distribution: 800; 600 4. Other Classes Mailed Through the USPS: 100; 120 c. Total Paid and/or Requested Circulation: 2620; 2280 d. Free or Nominal Rate Distribu-
tion 1. Free or Nominal Rate Outside-County 50; 60 2. Free or Nominal Rate In-County : 100; 70 3. Free or Nominal Rate Copies Mailed at Other Classes 50; 60 4. Free or Nominal Rate Distribution Outside the Mail 100; 150 e. Total
Free or Nominal Rate Distribution: 300; 440 f. Total Distribution: 2920; 2530 g. Copies Not Distributed: 280; 870 h. Total: 3200; 3400 i. Percent Paid and/or Requested Circulation: 89; 90 16. This Statement of Ownership is printed in
the December 2017 issue of this publication 17. I certify that all information furnished on this form is true and complete: Agnes Portalewska, Communications Manager, Cultural Survival, Inc.
Cultural Survival Quarterly December 2017 • 1

i n t he new s
In August,
Japan officially
recognized
the Ainu as
Indigenous
Peoples.
Peru: Government Support Photo courtesy of
for Indigenous Languages CactusBeetRoot.
August
The government of President Pedro
Pablo Kuczynski is supporting the
use of Indigenous languages through
broadcasting television news programs
in Quechua. Additional programming
will also be produced in the Amazonian
languages of Shipibo-Konibo and places the land in a preservation their ancestral lands from development
Ashaninka. The policy will additionally trust while emphasizing cooperation with the use of community monitoring
require government agencies to pro- between local tribes, including the teams, smartphone technology, drones,
vide services in native languages in Wampanoag Tribe of Gay Head, the and digital maps. By setting up a web-
districts where they are predominantly Mashpee Wampanoag Tribe, the site controlled by villages, the Wachipan
spoken. Assonet Band of the Wampanoag hope to raise awareness of human
Nation, the Herring Pond Wampanoag rights abuses and environmental dam-
Japan: Government Tribe, and the Pocasset Tribe of the ages in the area. Information collected
Recognizes the Ainu as Pokanoket Nation. will be used in formal land discussions
an Indigenous People with the government about the impact
August Maine: Governor Restores of mining and development on local
For the first time in its history, the Jap- Tribes’ Public Health Indigenous communities.
anese government is recognizing the Funding
Ainu people of Hokkaido as Indigenous September Ecuador: Chevron’s
with their own unique language, reli- Maine Governor Paul LePage is Environmental Disaster
gious, and cultural identity. After years restoring state funding for public health Case Heard in Canada
of forced assimilation, legislation is programs, including mental health and September
being considered that will improve the addiction prevention programs, that After Chevron Corporation sold its
Ainus’ standard of living and education. benefited four federally recognized Tribes assets in Ecuador to avoid responsibility
in the state. The state had previously for its oil-related catastrophe in the
United States: D.C. District reduced funding for tribal efforts to im- country, the case is moving to Canada,
Court Judge Upholds prove public health by nearly one half. where the company continues to hold
Treaty Rights for Cherokee assets. Since the discovery of oil in
Freedman Mexico: Courts Fail the Ecuadorian rainforest in the 1960s,
August to Sign Over Land to Indigenous Peoples have suffered the
The District Judge of Washington, D.C. the Huichol People consequences of toxic pits, poisoned
has extended Cherokee citizenship September rivers, and the dumping of 16 billion
rights to the descendents of Cherokee After court officials failed to attend a gallons of waste into their water. Chev-
freedmen who were the slaves of the meeting with the Huichol community ron has continuously avoided account-
Cherokee Nation until after the conclu- to sign over title of bitterly contested ability for this environmental disaster.
sion of the United States Civil War. farmland in western Sierra Madre,
The decision is the result of a case Huichol families are setting up camps Papua New Guinea: Indone-
brought by descendants of Cherokee awaiting their reinstatement. The land sian President Recognizes
freedmen in 2003. has been at the center of almost a Indigenous Land Rights
century of conflict between the Huichol October
Rhode Island: Pokanokets people and ranchers, who each claim Indonesian President Joko Widodo
Reach Agreement with title to the land. A series of lawsuits announced the government relinquish-
Brown University Over recently ruled in favor of the Huichol ing control of nine tracts of forest to
Land Dispute community. Indigenous communities, following a
September 2013 decision by Indonesia’s highest
Brown University has signed an Guyana: Wachipan Develop court that removed Indigenous Peoples’
agreement with the Pokanoket Tribe a Monitoring System to customary forests from under state
of Rhode Island regarding a 375-acre Protect Ancestral Lands control. The nine newly designated
piece of land known as Mount Hope/ September customary forests cover 13 square
Potumtuk, putting an end to weeks of The Wachipan People have set up a miles on the islands of Sumatra,
protest by the Tribe. The agreement system of monitoring and protecting Borneo, and Sulawesi.
2 • www. cs. org

Campaign Updates
Cultural Survival’s advocacy program launches international
campaigns in support of grassroots Indigenous movements as
they put pressure on governments and corporations to respect,
protect, and fulfill the rights of their communities.
Belize: Our Life, Our Lands— Peru: Force Oil Company Cameroon: Palm Oil vs.
Respect Maya Land Rights to Clean Up Spills People and the Planet
International Court Hearing Shows Indigenous Federations Enter Nasako Besingi Arrested;
Government’s Noncompliance in Negotiations with Peru as Protests Remains in Custody
Landmark Maya Land Rights Case Paralyze Oil Extraction On Septem-
In a regional Since mid-  ber 25, 2017,
 international  September, Nasako Besingi,
court on October Indigenous com- a human rights
23, 2017, Maya munities in northern defender in Camer-
leaders attested Peru have main- oon, was arrested
that the Belize tained a peaceful and taken into
government has blockade of 50 oil custody on the initial charges of insur-
failed to uphold a court order protecting wells in Peru’s largest oil concession, rection, threats, hostility, and promoting
the rights of the Maya people of Toledo paralyzing 12,000 barrels of oil produc- false information. He was taken from
to their customary lands. The court tion per day. The federations are calling his office by local law enforcement and
order, delivered in April 2015, reaffirmed for respect of Free, Prior and Informed military officers, who also confiscated
that the 39 Q’eqchi and Mopan Maya Consent (FPIC) before a new license is his laptop and phone, to the Buea police
Indigenous communities of southern authorized by the Peruvian government. headquarters, and ultimately to the
Belize have rights to the lands they The communities have repeatedly de- Buea prison later that day. Besingi is the
have customarily used and occupied. manded, and been promised, environ- director of Struggle to Economize the
Appellants of the case noted that the mental remediation and health services. Future Environment, a nongovernmen-
government continues to issue forestry Because of mismanagement of extrac- tal organization based in the village of
and other resource extraction permits tion projects spanning decades, the Mundemba, Cameroon, that asserts the
on Maya lands without the consent of Achuar, Kichwa, Kukama, Quechua, land rights of local communities facing
and consultation with the Maya people, and Urarina Indigenous Peoples living palm oil plantations. He has led protests
while also failing to develop a legislative in the region have dealt with appalling against the American agribusiness cor-
mechanism for which Maya customary conditions including contaminated poration, Herakles Farms, which was
land title may be established in equal rivers, streams, and lakes, along with developing a palm oil plantation in the
weight to private lands. Appellants also health problems such as epidemics, region until handing operations over
spoke of government efforts to under- miscarriages, skin diseases, and even subsidiary to SGSOC. As an activist,
mine the legitimacy of Maya traditional death. Despite laws that mandate prior Besingi has experienced a history of
governance structure by directly con- consultation, the Ministry of Energy police harassment for his efforts to
tacting Maya leaders in their individual and Mining has excluded Indigenous defend human rights. He has faced
capacity, isolated from their technical organizations such as Federacion Indí- fines and charges over defamation
assistance and organizational support. gena Quechua del Pastaza (FEDIQUEP), allegations from Herakles Farm that
The government has faced heavy Federación de Comunidades Nativas “caused injury to the company.” Besingi’s
criticism for its non-compliance both del Alto Tigre (FECONAT), and Feder- arrest is part of a larger issue of harass-
domestically and internationally from ación de Comunidades Nativas del ment against legitimate human rights
human rights experts, Indigenous Corrientes (FECONACO) from discus- and environmental defenders in
legal scholars, and foreign govern- sion, preventing them from securing Cameroon.
ment officials. their rights and protecting rivers and
forests from oil contamination. In 2015,
UN rapporteurs issued a mandate to
the Peruvian government expressing
extreme concern about the lack of
prior consultation with Indigenous
communities in the area.
Take action at www.cs.org/
take-action. Read more
news at www.cs.org/news.
Cultural
CulturalSurvival
SurvivalQuarterly
Quarterly December 2017 • • 33
September2017
indi geno u s a rts
Jennifer Elizabeth Kreisberg

I Sing What’s
Photo by Tailinh Agoyo.
Inside Me
Kim Maida to be released solo album, Wah Thye Yeh Rak (She Mixed It).
S
She is currently working on multiple projects that continue
inger, composer, and activist Jennifer Elizabeth to bring to light Native American issues. “I’m still working
Kreisberg (Tuscarora of North Carolina) comes from on my next album, but there’s light at the end of that tunnel,”
four generations of singing sisters on her maternal she says. “I’m working on a film now called Dawnland, about
line. Her fierce and passionate vocals have appeared the first Truth and Reconciliation Commission in the U.S.
on soundtracks for movies such as Smoke Signals, It’s about the Penobscot and Passamaquoddy folks; I was
Unnatural and Accidental, The Business of Fancydancing, graciously brought in to do the soundtrack for that film.”
Elijah, Follow Me Home, and on the television series, The Dawnland documents the tragic forced removal of Indigenous
Native Americans, in a newly released documentary “Rumble: children from their families in Maine—a practice that still
The Indians Who Rocketed the World.” At age 17, Kreisberg continues today—and the consequences the events have had
became the youngest member of Ulali, the critically acclaimed on individuals struggling with the resulting trauma, guilt, and
female acapella trio, who have brought Native music to venues loss, along with the establishment of the Maine Wabanaki-
such as Woodstock 1994, the 1996 Olympics, and countless State Child Welfare Truth and Reconciliation Commission.
international festivals. Recently Kreisberg performed at Recently Kreisberg worked on another documentary by
Cultural Survival’s summer Bazaars in Plymouth, MA and Marie Clements called The Road Forward, released earlier
Tiverton, RI. this year in Canada, about an Aboriginal movement that
“I sing what’s inside me. If something bugs me I sing about started with a battle for fishing rights in British Columbia
it. Everything inspires me. It’s what I feel inside and what I and featured the work of the British Columbia Native
see,” Kreisberg says. She cites Mariah Carey, Aretha Franklin, Brotherhood and The Native Voice newspaper. “I did most
and Chaka Khan as her contemporary vocal influences, and of the music for that movie and I was in it for some of the
names her family as her biggest source of influence in pursuing musical parts. A whole movement happened there that none
music. Singing in various Native languages, including her of us knew about; I learned a lot working on it,” she says.
traditional Tuscarora language, many of Kreisberg’s songs The film connects First Nations activism of the 1930s with
address Native life. In collaboration with Métis/Dene writer activism today, while showcasing Native vocalists and
Marie Clements, The Road Forward film features lyrics that musicians.
shine light on the crisis of missing and murdered Indigenous
women in North America, “I feel your breath, I know your
pain, I hear you cry. We carry the load together, you and I. . . .”
The spiritual song, Wah Jhi Le Yihm (I Carry You With
Me), which Kreisberg co-composed with Ulali for the film
Smoke Signals, similarly uses emotionally charged vocals to
tell the stories of her people. Kreisberg joined Ulali full time
a few years after its initial founding.after singing with a
Connecticut-based drum group as a teenager. Kreisberg,
her cousin Pura Fe, and the group’s other co-founder, Soni
Moreno gelled to become the household name of Ulali. With
performances at the People’s Climate March in New York
City, the Native Nations March on Washington, D.C. to sup-
port Standing Rock, and in Native communities across the
U.S. and Canada, Kreisberg and Ulali have been using their
talents to support Native voices, initiatives, and struggles
for almost 30 years.
Kreisberg has won many awards for her music, including
Photo by Barry Gnyp.
the Native American Song of the Year Music Award in 2007

for her single, Have Hope, which will be included in her soon
4 • www. cs. org

With movies like The Road Forward and Dawnland,
Kreisberg uses her musical talents to raise awareness about
Native struggles both contemporary and historic. She also
serves as a board member for Honor the Earth, a Native-led
organization established by Winona LaDuke and the Indigo
Girls, Amy Ray and Emily Saliers, to address the two primary
needs of the Native environmental movement: “the need to Jennifer Kreisberg
break the geographic and political isolation of Native com- declares an assertion
munities and the need to increase financial resources for of sovereignty over
organizing and change.” her body and image.
It was through a benefit concert for Honor the Earth that
Kreisberg and Ulali got the opportunity to collaborate with
Sherman Alexie (Spokane-Coeur d’Alene), the acclaimed
Native American novelist, screenplay writer, and filmmaker,
known for works that tell the stories of life on Indian reser-
vations. “We did a benefit for Honor the Earth, and Sherman
Alexie, who wrote the screenplay for Smoke Signals, was there.
He saw us sing and we befriended each other and kept in
touch. He said he needed some music, so he asked us to
compose a song for the end of the film, to sort of wrap up the
film. He wanted it to be women’s voices and he wanted it to be
strong. It took us almost 24 hours. We didn’t really take any
breaks. We just kept watching the end of the movie over and
over.” Their song, titled Wah Jhi Le Yihm (I Carry You With
Me) in the Tutelo language, appears at the end of the film.
Released in 1998, Smoke Signals holds the groundbreaking
distinction of being the first film written, directed, and
co-produced by Native Americans. Kreisberg later appeared
in, and contributed music for Alexie’s subsequent film,
The Business of Fancydancing.
Kreisberg has been acknowledged throughout Indian
Country for her achievements as a traditional Native singer
and hand-drummer. She was the recipient of the Eagle Spirit
Achievement Award from the American Indian Film Institute
in San Francisco, a winner of the Native Women’s Recognition
Award, a Genie recipient (a Canadian award akin to the Academy
Awards) for her song Have Hope, and has also been presented
with the key to the city of Greensborough, North Carolina.
At the historic Women’s March on Washington, D.C. on
January 21, 2017, she sang the opening song, reminding all
of the need to recognize and include Native women. When
asked if she tries to make crossover songs in her traditional
language, she responded, “I don’t. It’s not a goal of mine. If
anything I do or I’m a part of gets out there, it’s just sheer luck.”
Kreisberg also has a long history of collaboration with
fellow musicians. She was recently featured on a song called
The Muse, in collaboration with Canadian electronic dance
music band, A Tribe Called Red. “I got to be one of the many
features on their last album and it was a lot of fun to sing on
that type of music,” she says. “They gave me a track and said,
Photo by Nadya Kwandibens, Red Works.
‘do whatever you want,’ and I brought them a love song in

English. They were totally supportive of that. They are good
guys and always make a safe space for us women at their
shows, good homies.”
Hear Jennifer Kreisberg’s music and see

her most recent projects on her website:
www.jenniferelizabethkreisberg.com

women th e wo r ld m u st hear
BRINGING BACK BALANCE

Women Revitalizing the
Mapuche Economy
spaces where they can eat healthy grass to have good
quality wool. And here we can’t because of the little space
that there is.”
Women Entrepreneurs and a Community

Asset-Management Model
Kuzao Zomo (Women Entrepreneurs) is an artisan association
founded by women in the Mapuche community of Allipén
to revitalize cultural and economic resilience through tradi-
tional Indigenous art. Calfuqueo says, “What we have here is
unique, because it comes as a birthright of our peoples. This
livelihood for women means having the option to not leave
her home; these textiles are ours, and we are our own boss.
All this is ours. It is the work of our peoples.”
For Calfuqueo and her associates, strengthening the textile
economy and the central role of women in it, is a challenge.
“The goal,” she says, “is to see the women be able to have their
own economy without depending on their husbands, or an
institution, or have to leave the community. When that goal
happens, that is when I will say, ‘ok, work accomplished!’—
when I see that the women are able to say to themselves that
their work is valued. Culture is the base of our work. Of
Women exchange non-monetary assets during the annual Trafkintu gift course the economic incentive is important, but it isn’t the
exchange, an event organized by Llaguepulli´s Grupo de Apoyo Mutuo. most important. The cultural reason, something we can
call our own, is the most essential. From there we begin.”
Calfuqueo began her mission toward Indigenous econom-
Alison Guzman and Ignacio Krell ic autonomy four years ago in the neighboring community
V
of Llaguepulli, where her family of origin is, when she joined
iviana Calfuqueo weaves at her witral, or Mapuche three other women managers to form the Grupo de Apoyo
standing loom, on the doorsteps of the house she Mutuo (Mutual Support Group), or Rekuluwun-Kelluwun,
shares with husband, five children, and their grand- in the native Mapuche language of Mapundungun. A grantee
mother. She patiently embeds Mapuche ancestral of Keepers of the Earth Fund, Rekuluwun-Kelluwun is a
symbols into the colorful wool strands handmade community fund co-designed with Oregon-based nonprofit
with fiber obtained from sheep, raised by families MAPLE Microdevelopment and members of her community
in her community, or lof, of Allipén, at the shores of Lake to revitalize Mapuche culture and recuperate their ancestral
Budi in northern Patagonia, Chile. Her fingers, like her economy. They aim to create a unique Mapuche community
mother’s and grandmother’s, delicately separate the naturally- finance model as a tool that will facilitate the community’s
dyed threads so that the design of her work will fully emerge 40 families to retain cash flow within their lof. This model, in
in the days to come. Beauty, in Mapuche art production, turn, has strengthened community linkages for the rebuilding
necessitates endurance. of a self-managed Mapuche economy in the community.
Back inside the small wooden house, with warm mates “For us women, there aren’t alternatives here in the com-
(tea in a gourd) being passed around, Calfuqueo explains munity to earn a living,” Calfuqueo explains. “Here, if it weren’t
the importance of Mapuche textiles for Indigenous women for this entrepreneurial work, our women would be as we
in today’s southern Chile: “Mapuche life revolves around our were before…planting the potato crop, which doesn’t take
family, our lof, our culture. The debt the State has with us as a us anywhere. Women are left with no option but to leave as
Mapuche peoples is to return our lands, because that loss was temporary workers for the blueberry season, or pick potatoes.
the worst damage that could have come upon us as a people That is where we are stuck in dependency, where it is not our
. . . that way, we lose our own economy. Our sheep need large own.” With globalization and pressures of emigration, capital
6 • www. cs. org

All photos courtesy of MAPLE.
Viviana L–R: Alison Guzman of
Calfuqueo MAPLE, Virginia Lefio,
weaves at and her niece visit their
her witral, family organic quinoa
or Mapuche farm, a project revital-
traditional izing Mapuche ancestral
loom. foods and economy.
becomes essential for basic necessities. However, it is also a organisms, and much of the responsibility for conservation
controversial topic in a context where communities are striv- and restoration is being left to the Mapuche communities,
ing to recuperate their land-based abundance and social soli- despite the scant resources and technologies they have.
darity through a values-based, Mapuche-managed economy. With little support from the State, communities have
A key component of the Rekuluwun-Kelluwun model is been working since 2013 to create tools for regenerative agro-
the respect for Az Mapu, or Mapuche cultural norms. Since ecology and preservation of waters through reforestation.
the project began, key decisions have been made under In 2015, the Llaguepulli community began the initiative to
the guidance of Mapuche traditional authorities such as the help families transition away from chemical pesticide to a
Longko and Werken (messengers) through an advisory coun- healthier, more organic agriculture; in 2017 they began eight
cil. Inclusivity and solidarity became a prioritized norm; pilot quinoa plots. Community work has been centered on
hence the name, Rekuluwun, which literally translates to dialogues and channeling of local expertise. Today, families,
“leaning on each other.” The model ensures that monetary and especially women, in Llaguepulli and Allipén, are becom-
assets are as important as non-monetary assets such as ing leaders and role models for other women in the territory.
seeds, textiles, and farm animals. The vision is that these tools may be replicated and applicable
Now in its fourth cycle, the Rekuluwun-Kelluwun project in all community contexts in the Lago Budi region.
serves as a uniquely Mapuche model for communities of The students at the community school are also part of
Lake Budi to co-manage their assets and support families with the effort to revitalize traditional knowledge of medicine and
specific needs through culturally envisioned business initia- botany, and to connect this to their communities’ relationship
tives, organic gardens, chicken coops, and artisan production. with the Lake and the need to reforest their lands with native
These initiatives are in turn linked to larger, multidimensional trees. Both Calfuqueo and Lefio are working to bring balance
asset-generating activities, such as community-wide cultural and self-sufficiency by creating new Indigenous economic
production management and healthy agriculture and food means for their families and their lofs in a rapidly changing
security. world. The Rekuluwun-Kelluwun and Kuzao Zomo projects
Virginia Lefio, a woman leader from Llaguepulli and reflect the urgent shifts communities are implementing to
advisory council member, explains the other main aspect create solutions for their families and future generations
of their Az Mapu: “We as Mapuche, we connect with the Nien so that they can strengthen themselves and the planet.
(spirits). The Niens exist in every space. One has to respect “When one comes to rejoice in their culture, their people,
their space; before entering, or taking something—water, a they discover a new world—and our world as Mapuche is
plant, a herbal medicine—one must first ask for permission.” complete,” Lefio says. “I tell our students that they have to
Furthermore, she explains, “we are not owners of our life. cultivate this knowledge. They have to take it and cultivate it
Even though we may be healthy, or have work, or a space every day, and never forget. Never forget what peoples they
to live, we are not owners. We are not owners of our space. belong to, and all the knowledge that pertains to us. To be
We are not owners of the Lake. We are not owners of any- able to live in balance with the Earth, we are preparing
thing. That is why, in order to live in balance, we must our people for the future.”
connect with the Nien.”
The Mapuches’ lack of farmland is a consequence of his- — Alison Guzman and Ignacio Krell are Chile program directors
toric dispossession by the dominant elites and government- at MAPLE Microdevelopment, an international non-profit
sponsored development policies, and families have come based in Oregon dedicated to co-designing community develop-
to rely on chemical intensive agriculture that damages their ment work and building community economic resilience. For
soils and lowers nutrient levels in the crops produced. Lake more information, contact alison.guzman@maplemicro.org and
Budi has also seen a rapid decline of fish and natural marine ignacio@maplemicro.org, or visit maplemicrodevelopment.org.

c l i mat e ch a n g e
The Archipelago of Hope

W i s d o m a n d Re si l ien c e f r o m
th e Ed g e o f C l im ate Ch an ge
The following is an excerpt from two chapters of the newly pub-
lished The Archipelago of Hope (2017) by Gleb Raygorodetsky,
an enlightening global journey revealing how the inextricable
links between Indigenous cultures and their territories are the
foundation for climate change resilience around the world.
The Indigenous traditional territories are islands of biocultural
diversity in the ever-rising sea of development and urbanization.
As we enter the Anthropocene epoch, they are an “archipelago
of hope,” for here lies humankind’s best chance to remember
our roots and how to take care of the Earth. These communities
are implementing creative solutions to meet these modern
challenges—solutions that are relevant to the rest of us.
A
According to Trakansuphakon, climate in Thailand is
growing number of expected to become warmer. The summers will be longer,
experts increasingly and winters shorter. During the wet season, rain will not fall
agree that swidden- as often, but it will be more of a torrent than a shower when
ing is arguably it does occur. The total amount of rain will likely stay the
one of the most same every year, but it will not be distributed throughout the
sustainable forms seasons as predictably as in the past. An increase in heavy
of agriculture known to man. storms, the ensuing floods, and mudslides will lead to more
To learn more about this erosion, especially in deforested areas. After such downpours
ancient practice, I traveled and floods, the oversaturated soil fails to absorb all the stand-
to northern Thailand, where ing water, creating a fertile breeding ground for mosquitoes,
the Indigenous Karen and leading to increases in waterborne diseases, like malaria and
their research partners have dengue fever. At the same time, periods of drought will be
demonstrated that shifting longer and more intense, devastating Thailand’s rice paddy
cultivation helps them agriculture, the third largest global rice producer.
adapt to climate change and Pressured by the government to abandon their subsistence
Assam tea mitigate its impacts—something we all benefit from. agricultural traditions in favor of intensive farming of major
tree flowers “We’ve harvested three thousand jars [fifteen hundred cash crops, like paddy rice and corn, many rural farmers in
are highly pounds] of wild honey this year,” [Chaiprasert Phokha] the region can barely earn enough to feed themselves while
valued for declares, not without pride, and his face spreads into a satis- repaying the loans they must take to buy seeds, pesticides,
their role in fied grin. “All of it came from the wild bees living in the rain and fertilizers for growing these cash crops. When the farm-
attracting forest around our village,” Phokha explains with the help of ers switch to permanent agriculture focused on a few high-
wild bees, Dr. Prasert Trakansuphakon, my guide and translator, who yield cash crops, they abandon the diversity of traditional
and are brought me to Hin Lad Nai—an Indigenous community of crops that have sustained them in the past and proved resil-
dried and Pgakenyaw Karen in northern Thailand. [Here] the Karen ient to pendulum swings in the weather. When the crops fail
sold as tea people [are] keeping their land-use traditions alive, despite because of extreme-weather events—such as floods, droughts,
leaves. the government’s attempts to ban them because their traditional hail, or tornadoes—farmers have few options available to
practices supposedly made climate change worse. The them. Unable to grow their own food, and having to pay
Karen have been collaborating with researchers, like Trakan- off their loans, many farmers quit farming and move to
suphakon, to demonstrate just the opposite, that their tradi- the city to seek menial employment to support themselves
tions are good for the biodiversity, local economy, food and their families.
security, and a viable climate change mitigation strategy. The villagers have been caring for and harvesting [Assam]
A Karen himself, Trakansuphakon has been working with tea for generations, despite several attempts by the govern-
the Hin Lad Nai community, helping them document their ment to introduce the more profitable, but also fertilizer-
traditional ecological knowledge, while bringing undergradu- intensive, oolong tea. The Assam tea tree flowers are highly
ate students and researchers from Chiang Mai University to valued and, just like tea leaves, are dried and sold.
study the Karen land-use practices. But even more valuable is their role in attracting wild bees.
8 • www. cs. org All photos by Gleb Raygorodetsky.

Three kinds of wild bees live in Hin Lad Nai’s forest, explains
Phokha. The giant kenae bees plaster their honeycombs over
thick branches high up in the canopy. The medium-size kwae
hide theirs in the underground cavities or old trees. And the
small kenae pho, the stingless bees, build honeycombs inside
bamboo trunks. Traditionally, the Karen would only collect
honey from the colonies of the giant kenae bees. The honey
hunters would climb fifty to sixty feet high up a tree to harvest
the sweet forest nectar. But several years ago, one local Karen
family decided to try their hand at beekeeping with local wild
bees. Along a forest trail, they set up beehives made of short
hollowed-out trunks of local trees. To entice the wild kwae
bees to settle in the hives, they smeared the insides of the
trunks with the beeswax from the wild kwae honeycombs.
The experiment was a success, and today most of the Hin
Lad Nai families put out dozens of beehives along forest trails,
harvesting hundreds of pounds of wild honey every year.
They keep some for themselves, but sell most of it at the mar-
Every November, the extended families of Hin Lad Nai Karen
ket, putting 10 percent of their earnings into a village fund
villagers harvest dry upland rice in the mountains.
that supports diverse communal activities—from purchasing
a truck to deliver harvested tea to a nearby processing plant
to paying for the costs of clearing a firebreak around the
For the Hin Lad Nai rain forest to be healthy, this intricate
Hin Lad Nai forest.
dance must take place year after year, ad infinitum, despite
The landscape where Phokha’s wild honey comes from
the Karen tradition of shifting cultivation. Or could it be
has been managed by the Karen for generations following
because of it?
time-tested traditions of shifting cultivation—an ancient set
“For the wild bees to do well, the forest must have lots of
of agricultural practices that involves clearing forest patches
shade from big and small trees of different ages. It all depends
to plant crops for one or two seasons, and letting the sur-
on the year, of course. Sometimes there’s more honey, and
rounding woodland return, before repeating the cycle. Today,
sometimes there’s less. But we harvest and sell it every year
the wooded hills of Hin Lad Nai look just as verdant as the
now,” explains Phokha. “Our neighbors in the next valley,
slopes of the Khun Chae National Park we drove through on
though,” Phokha continues, motioning toward the window,
our way here—diverse and thick vegetation, trees of different
“decided to sign up for a government rural development
sizes and ages under a multistory canopy. The village of Hin Lad
program and converted most of their forest to permanent
Nai is recognized by the government of Thailand as a model
fields to grow corn for sale. In the past, they’d never spray
of a low-carbon, environmentally friendly lifestyle, and yet
any pesticides or fertilizers on their fields, just like us. But
most Thai and global environmental experts and government
now, their soil is so poor without the swiddening that
officials continue to regard shifting cultivation as anathema
they have to do it. There’s no wild bees left there.”
to biodiversity conservation and healthy ecosystems.
Trakansuphakon expands on Phokha’s story. “Intensive
Graphic images of hewn-down trees and scorched earth
agriculture permanently converts rain forest into vast
shock us easily. Our visceral, though largely uninformed,
cornfields or oil palm plantations, creating dead zones.
reaction is to think that any land-use traditions leading to
Hin Lad Nai forest, on the other
such apparent devastation are backward and primitive prac-
hand, has remained remarkably
tices that must be abandoned. Slash-and-burn agriculture is
healthy, despite centuries of
the commonly used derogatory misnomer that epitomizes
shifting cultivation. And, at a
the supposedly heinous nature of swidden agriculture.
time when numbers of honey-
Thai authorities consider the Karen traditions of shifting
bees are declining worldwide,
cultivation to be the most primitive and unsustainable type of
local wild bees are thriving.”
land use. It seems improbable that a forest so “misused” could
It seems that the conventional
provide a suitable habitat for any creature, let alone such envi-
disparaging view of shifting
ronmentally sensitive pollinators as bees. The honey in my
cultivation, promoted by gov-
hand, however, tells me a different story of shifting cultiva-
ernment bureaucrats and devel-
tion, and the Karen, stewards of this ageless tradition. It is a
opment agencies, doesn’t reflect
tale of a forest with rich soils and abundant wildlife, including
the true nature of this tradition.
that key indicator of a healthy ecosystem—wild bees. A myriad
of things must coalesce to fill Phokha’s glass jars with the rich,
Reprinted from The Archipelago
wild honey. Sunlight, water, and soil must provide energy of Hope by Gleb Raygorodetsky, After one or two seasons of cultivating a
and nutrients for the plants to grow; wild bees—an important published by Pegasus Books, swidden field, it is fallowed. After six, ten,
bioindicator of environmental health—have to pollinate the © Gleb Raygorodetsky. Excerpted or even twenty years, the tall trees of the
flowers; and wildlife and birds need to eat and distribute the with permission from the pub- fallow are cut down again as the cycle
fruit and seeds, enriching the soil and structuring the forest. lisher. All other rights reserved. continues.

r i ght s i n a ct io n
We are The Caretakers

The Next Chapter of Standing Rock
Robby Romero livelihoods, and the environment, as well as the company’s
A
failure to obtain Free, Prior and Informed Consent. After 11
s the sun rose over the Missouri and CannonBall months of peaceful and prayerful resistance to protect Indig-
River, shining healing rays of light across the cold enous rights and the life-giving waters of the CannonBall
Northern Plains at Standing Rock, news that the and Missouri Rivers, we were ordered to leave the camp.
United States Army Corps of Engineers had denied Since the pipeline construction began in the summer of
a permit for the construction of a key section of the 2016, TigerSwan and North Dakota officials orchestrated
Dakota Access Pipeline began to spread throughout efforts with police departments across 10 states to assist
Oceti Sakowin Camp. It was December 4, 2016. Tears of euphoria North Dakota’s Morton County Sheriff ’s department in an
filled the air with prayers from the four directions as victory operation trying to crush our movement through the use of
songs echoed across our camp. Mní Wičóni (Water Is Life) military-grade weapons and tactics. Their misinformation
resonated symbolically and politically all over the world. campaigns intended to brand Indigenous Peoples and our
With great purpose and resilience, for more than eight allies as violent eco-terrorists, and their extensive surveillance
months, Water Protectors, elders, and youth successfully of our camps, individual Water Protectors and leaders, as
stood on 1851 Treaty land in peaceful and spiritual resistance well as numerous environmental organizations and social
to the Dakota Access Pipeline. All the while, Energy Transfer media platforms, violated their own laws and our rights.
Partners, TigerSwan, and the North Dakota Sheriff Depart- On February 22, 2017, as we stood on sacred ground,
ment’s militarized campaign were escalating further envi- a blanket of snow began to cover our camp like a prayer of
ronmental injustice and violence, trying unsuccessfully to protection. The night before we had gathered around the
provoke us into an armed confrontation. sacred fires of our camp. Elders and youth offered prayers
Just five days into the Trump presidency, with the stroke and songs as we danced with our children in the spirit of our
of a pen, executive orders cleared the way for the $3.8 billion ancestors to the heartbeat of Mother Earth. Throughout that
dollar Dakota Access and Keystone XL pipelines; a reversal day and into the night I worked closely with the late Dennis
of the Obama administration’s decision to halt construction Banks (Anishinaabe) and my fellow Water Protectors, trans-
of the Dakota Access Pipeline pending an Environmental porting children and elders to safety as numerous militarized
Impact Assessment. Up to this point, our peaceful and spiri- police forces closed in on our stronghold at Standing Rock.
tual resistance at Standing Rock, ignited by a small group of Raids on Indigenous lands, territories, and camps and
Lakota Youth, had grown into a historic gathering of over 500 forced relocation comes with its own historic trauma. I heard
Water Native Nations, along with thousands of friends, allies, and police forces making comments such as, “After we raid your
Protectors Water Protectors. Together we successfully challenged the camp, we will make half-breed babies with your women.”
at Oceti encroachment of the Dakota Access Pipeline with prayer, A young Ojibwa sister and fellow Water Protector replied,
Sakowin grassroots organizing, and nonviolent direct action, backed “Not this time…not on our watch.” By the next night our
Camp, 1851 teepees, sacred objects, and personal property were seized
with widespread support from all over the world.
treaty land. or destroyed. But they could never destroy our spirit. It is
Lawsuits filed by the Standing Rock, Cheyenne River, and
Standing
Yankton Sioux Nations have also successfully challenged the our spirit that has kept us alive for more than 500 years, and
Rock.
Photo by legality of Energy Transfer Partners’ Dakota Access Pipeline it is that same spirit that will keep us alive for the generations
Ryan Begay. proximity through 1851 Treaty land and its threat to health, to come.
Many people believe that our resistance to the Dakota
Access Pipeline died with the raid on our camps at Standing
Rock. However, it’s important to understand that we are spiri-
tual people following a prayer. We have survived genocide,
colonization, and oppression. Standing Rock is a continuation
of a long historic struggle for human rights, treaty rights,
environmental justice, self-determination, and recognition;
Standing Rock lives on in dozens of court cases, legal fronts,
and in global divestment and Native rock music campaigns.
Among the many roads to decolonization and freedom
that emerged from our camp is the #DefundDAPL campaign,
which takes direct action against the pipeline’s financial back-
ers and the banks and cities who held investments in the
Dakota Access and other pipeline projects. Standing Rock
Water Protectors have led the largest divestment movement
10 • w ww. cs. org

Environmental Impact Assessment
in April 2018.
In support of the continuation
of my work with Banks, the United
Nations, and Standing Rock, I’m
continuing to organize personal
projects, including the “Born on the
Rez” Native rock music movement, a
poetic journey through history about
how we as a people got to Standing
Rock and our fight for cultural
survival in the 21st Century. “Born
on the Rez” supports two primary
objectives born out of our stand at
Standing Rock: #Honor1851Treaty
Campaign, and the Mní Wičóni
Legal Defense/Offense Committee.
#Honor1851Treaty is designed
to generate support and educate the
in history and have succeeded in engaging with city councils public with Native fashion and style
across the United States to divest over $4 billion in pipeline through social media and other on-
investments, with Seattle and the California cities of Davis line platforms, public rallies, events,
and Santa Monica leading the way. The #DefundDAPL move- and concerts about various violations
ment has also persuaded thousands of individuals who have of United States laws, beginning with
divested from Wells Fargo, Citibank, and other institutions The Fort Laramie Treaty of 1851 and
who remain tied to pipeline projects. In Europe, the campaign numerous national and international
has persuaded some of the largest banks, such as the Dutch human rights, civil rights, and envi-
giant ING, Norway’s pension fund (who were lobbied by ronmental laws broken at Standing
the Sami), and the French Bank BNP Paribas SA to divest. Rock. Mní Wičóni Legal Defense/Offense Committee is Left: Born on
In June 2017, a federal judge ruled in favor of the Standing an organization formerly co-led by Banks, and under the the Rez single
Rock Sioux Tribe in a 91-page decision that determined the continued leadership of Madonna Thunder Hawk (Cheyenne cover. Find
Unites States Army Corps’ prior study of the Dakota Access River Sioux), Phyllis Young (Standing Rock Sioux), and out more
Pipeline was deficient because it failed to fully study or con- myself. Its mission is to support and defend Water Protectors about the
on the frontlines of the movement who have been arrested, #Honor-
sider the potential impacts of oil spills at Lake Oahe and
1851Treaty
the Missouri River, or how spills could harm fish and game, violated, disenfranchised, marginalized, and displaced.
Campaign at
which tribal members depend on for subsistence. The ruling With a global petition to generate over a million signa- robbyromero.
is a major victory because it recognizes Standing Rock Sioux’s tures, the campaign challenges the United States Congress to com and tinyurl.
fishing and hunting rights and upholds U.S. federal law, #RightTheWrong of at least one of the more than 500 treaties com/honor-
which mandates that large projects that impact Native Peoples made with Native Nations. In loving memory of Banks and 1851treaty.
and other marginalized groups must be evaluated on environ- his wishes, on the 50th Anniversary of the Trail of Broken
Right: February
mental justice grounds. This decision, and the many more Treaties (September 2022), the campaign will commence a
22, 2017. Day
that will soon follow, will help us broaden grounds for legal cross-country caravan from the west coast of Turtle Island of raids at Oceti
claims beyond the basis of sufficient consultation. (North America) to Washington, D.C. with #PeoplesPower. Sakowin Camp.
In October 2017, federal judges ruled against lawsuits We must remain vigilant as the Trump administration Photo by
initiated by Energy Transfer Partners by the Kasowitz firm, continues its assault on Indigenous Peoples and the environ- Robby Romero.
attorneys closely tied to President Trump and his corporate ment through deregulation and other measures that defend
enterprises. The lawsuits targeted Greenpeace USA, Green- corporate interests for bottomline profits for the less than
peace International, and other environmental groups in an 1%. However, my sisters and brothers, we shall not despair
effort to silence free speech and advocacy. Energy Transfer or grow weary. Our movement is indomitable. Our voice is
Partners and other mining and logging companies are using global. Eventually world leaders and their representatives will
Strategic Lawsuits against Public Participation in a clear see the wisdom in honoring the rights of Indigenous Peoples
pattern of corporate intimidation and harassment, target- and the rights of Mother Earth. They will come to join us in
ing Water Protectors and environmental activist groups in safeguarding and protecting our Treaty lands and territories
an effort to shut us down through expensive litigation pro- and the world’s last remaining wild places from environmen-
ceedings. According to EarthJustice, key decisions about tal genocide. For we are the caretakers, we are the wisdom-
the Standing Rock lawsuits are still unsettled, specifically keepers, we are of Mother Earth. We are Indigenous.
questions about the ability to shut down the pipeline on the
Standing Rock Sioux’s case, and whether the Standing Rock —Robby Romero (Apache) is president of Native
Sioux can demand better oil spill planning and other pipe- Children’s Survival and leader and frontman of Native
line compliance issues. The Army Corps will complete their rock band Red Thunder.

i ndi geno u s scie n ce
Indigenous Knowledge
Keepers and Scientists Unite
at Turtle Lodge
“The longest journey we will ever make as human Lama, and David Suzuki, who is recognized as a world leader
in sustainable ecology. The scientists who attended were
beings is the journey from the mind to the heart.” challenged to open not only their minds, but also their hearts.
It was convened to help offer answers to a public challenge
— Chief Darrell Bob, St’at’imc Nation, quoting made by Canadian Prime Minister, Justin Trudeau, who
Angaangaq Angakkorsuaq (Kalaalit Nunaat, Greenland) stated at the COP21 in Paris in 2015, “Indigenous Peoples
have known for thousands of years how to care for our planet.
The rest of us have a lot to learn and no time to waste.”
Turtle Lodge Staff The intention of the gathering was to highlight the impor-
T
tance of spirit and ceremony and a foundation of values that
wenty respected Indigenous knowledge keepers underpin Indigenous knowledge. Speaker after speaker in-
and western scientists, witnessed by 150 official sisted that the solutions to effectively adapt to our changing
observers and guests, met and formed alliances Earth lie in embracing values and teachings found through
over 4 days from September 9–12, 2017. The gather- the observation of the Earth itself, values they referred to
ing took place at the Turtle Lodge, an international center as “spiritual laws” and “natural laws.” For the scientists, the
for Indigenous education and wellness, located in Sagkeeng goal was to gain a holistic context for their observations.
First Nation, Manitoba, Canada. Over the past 15 years, “My whole thrust in my interest in engaging scientists and
Turtle Lodge has been a center for sharing Indigenous knowl- the Indigenous community is [that] science can’t work with-
edge through events, ceremonies, conferences, and summits out the whole context,” said Suzuki. “In focusing on the
that include people from around the world. parts, science loses the emergent properties. Traditional
“The Turtle Lodge is our house, our place of strength, where Native knowledge keepers and elders are a resource in seeing
our leadership as elders and knowledge keepers is rooted,” the world in a way that is rooted in the land. We need humil-
explained Dave Courchene, founder of the lodge, who built it ity and a way to see the bigger picture. The answers this
based on a vision he received. “Our sacred lodges and outside world is seeking can be found in Indigenous knowledge.”
in nature are the places where our ceremonies live and are What unfolded was a powerful sharing of two systems
practiced in their fullness. Using our sacred places for these of thought—Indigenous prophecies and scientific predictions
meetings and practicing our ceremonies makes our alliance side by side—and a great deal of overlap emerged. Through
and work together all the more powerful, as we are supported Indigenous protocols of ceremony, the gathering provided a
and inspired by the forces of nature and spirit.” ceremonial context for the building of alliances, sharing, and
The gathering was chaired by Courchene, a knowledge decision-making. “Being hosted in a sacred lodge, a place of
keeper of the Anishinabe Nation, who has shared Indigenous strength and leadership for Indigenous peoples, creates the
knowledge on the international stage alongside the Dalai environment for Spirit to lead the gathering and reinforces
Twenty Indigenous knowledge keepers and

western scientists gather at Turtle Lodge at
Sagkeeng First Nation, Manitoba, Canada.
12 • www. cs. org
L–R: Canadian academic and
environmental activist David Suzuki;
Kaska Dene youth leader Cole Abou;
and founder of Turtle Lodge, Dave
Courchene, sign the Turtle Lodge
Declaration.
belief in a spiritual connection, gratitude, humility, and respect adoption, the elders explained, came duties and responsibilities
for the sacredness of life in whatever we do,” said Courchene. as members of the nation, to learn and follow natural and
The Indigenous knowledge keepers spoke often of not over- spiritual laws of the land, and to be kind to one another
stepping ceremony in the process of coming to an under- and to the Earth. The adoption ceremony invoked a power-
standing with scientists, a concept that was new to many ful spiritual relationship in being a welcome part of the
trained in Western academic thought. “Spirit and ceremony Indigenous family, in which they were given permission to
are critical elements missing in most discussions about raise their families, live their lives, and engage in activities
climate change and what to do about it,” said Suzuki. on this land to advocate for and support the wellbeing of
“Indigenous Peoples have lived in their places for untold the whole nation and all life on and around Turtle Island.
millennia. Is this a coincidence? What is the importance Indigenous knowledge keeper, AJ Felix, of the Cree Nation
of ceremony? Let’s listen, and explore, together,” said Miles in Saskatchewan, spoke eloquently to the new adoptees:
Richardson of the Haida Nation, who co-facilitated the “Now, because of this ceremony, you will come to feel how
gathering along with Courchene and Suzuki. Richardson we feel about the land; how we feel when the wind blows
is helping to organize a spring conference in Vancouver and when the water crests. You will even feel what it has been
called Scientia: A Conference on the Intersection of Tradi- like for us, in trauma and poverty, and what we have gone
tional Knowledge and Science; he came to this gathering through as a people. You will understand what we feel as In-
to receive guidance in setting a ceremonial context for digenous people, because you are now one of us, part of us.”
his 2018 initiative. In the three days that followed, a Turtle Lodge Declaration
Indeed, the knowledge keepers answered the call. The was drafted by Suzuki, which was amended and signed by the
entire first day was devoted to ceremony, setting the stage for 20 scientists and knowledge keepers on the table. The docu-
discussions through a deeply experiential process that left ment was taken to Manitou Api, an ancient sacred petroform
knowledge keepers and scientists alike moved and uplifted. site located in the center of the continent, about a 90-minute
Beginning with the lifting of a Sacred Pipe, which had been drive from Turtle Lodge, on the last day of gathering for
commissioned by a national group of Indigenous elders in ratification through a special ceremony. Although formal
the fall of 2016, the group gave thanks and sought blessing, agreement has not yet been reached on direct actions, dis-
sanction, and direction from the spiritual realm in an ancient cussions did move toward establishing youth training in
ceremony practiced by Indigenous people for thousands Earth restoration and stewardship and the development of
of years. A water ceremony followed, in which Indigenous a green economy. It was agreed in principle that this train-
grandmothers and women sang a water song and shared ing should be founded on and led by Indigenous knowledge,
teachings on the significance of water and our individual natural laws, and protocols, and incorporate the best of
responsibilities in taking care of this element of life. scientific expertise, technical skills, and knowledge.
In an act of both love and leadership, Indigenous elders Courchene encapsulated the spirit of the four-day gathering
representing nations from across the continent came together thusly: “Climate change is really about human change—a
to offer a ceremonial gift of adoption to the scientists gathered. change of the heart. We can create a new economy and new
As the drums sounded, a young bear dancer, 14 years old and opportunities for the nation based on stewardship. We have
raised traditionally in the mountains of his west coast Xaxl’ip an opportunity to set a completely new narrative based on
First Nation, led a procession of scientists to stand on buffalo our ancient values and principles. We come forward as elders
robes in the center of the Turtle Lodge. Each scientist was and knowledge keepers to continue to share our knowledge to
given a handful of earth to hold in their hands while four provide a direction that can help us move forward to a much
traditional elders addressed them. more sustainable Earth.”
The Indigenous knowledge keepers spoke of their right to
invoke this ancient ceremony of making family as the original
people and leaders of their homeland, and offered a welcome To read the Turtle Lodge Declaration,
to the scientists as full citizens of the First Nations and of the visit: goo.gl/axhMev.
land that is commonly referred to as Turtle Island. With the

our oceans.
Our future.
The United Nations Discusses Oceans
Photo courtesy of FHG Photo.
Joshua Cooper have had to relocate due to climate change; most of them
O
were Indigenous. Coastal communities experience flooding,
ceans play a fundamental role for life on earth, extreme weather, and erosion at quicker rates than other
providing over 70 percent of the oxygen we breathe parts of the country. Loss of access to traditional lands and
and over 97 percent of the world’s water supply, not territories is also linked to loss of ancestral, spiritual, totemic,
to mention being a source of food. Yet, our oceans and language connections rooted in those areas.
are under threat, with only a tiny fraction—just 3.4 Seafood is a crucial source of subsistence and closely tied
percent—being protected. We have seen the disturb- to Indigenous cultures. Overfishing, killing of top predators,
ing images of islands of plastic and trash floating in the ocean; pollution, ocean acidification, coral bleaching, and the ocean-
turtles with plastic straws stuck in their nostrils; birds dying wide migration of fish due to climate change threatens these
because of the amount of trash consumed and discarded. resources. According to a recent study by Nippon Foundation
The floating mass of plastic in the Pacific Ocean by at least Nereus Program at University of British Columbia, Indigenous
one estimate is believed to be twice the size of the continental people who live in coastline communities consume 15 times
U.S. Every year, more than 8 million tons of plastic is dumped more seafood per capita than people in other parts of the world
into our oceans; according to another estimate, by 2050 there —about 2.3 million tons, or 2 percent of the global catch.
could be more plastic in the ocean than fish. And we hear Pollution does not only affect marine life and their envi-
about the impacts of climate change: warmer ocean tempera- ronment, however. It also affects human health. Tourism,
tures are causing the melting of arctic ice caps, and rising sea overdevelopment, aquaculture (fish/shellfish farming), ocean
levels are having an additional negative effect on the ocean shipping, and oil and gas spills are all sources of pollution.
circulation. Every day, toxic chemicals are dumped from industrial sources
Indigenous Peoples are at the frontlines of impact for or flow off land and directly into our rivers and streams, even-
climate change; about 27 million Indigenous people in nearly tually ending up in our oceans. The number of dead zones
2,000 communities across 87 countries live in coastal com- (swaths of ocean that do not support life due to a lack of
munities. Rising sea levels have forced whole communities oxygen) is growing at an alarming rate, with over 400 now
to relocate, as was the case for Vanuatu and Tuvalu, the first known to exist. Nearly 9,000 square miles of ocean along the
“climate change refugees.” A 2017 analysis by the Center for Gulf Coast are uninhabitable by marine life, loaded as they
Progressive Reform showed that 17 U.S. communities (5 on are with agricultural toxins and devoid of oxygen. Substances
the continental mainland and the remaining 12 in Alaska) such as oil, mercury, lead, pesticides, and other heavy metals
14 • www. cs. org

can all be found within the ocean as byproducts of coal of Papahānaumokuākea Marine National Monument, she
combustion, waste incineration, mining, and other environ- said, “It’s a cultural and moral imperative to think about the
mentally detrimental activities. Indigenous people in the oceans. We didn’t have a rights-based approach to go about.
Arctic are especially susceptible to the effects of methyl- We had a genealogical mandate that gave us the guiding force.”
mercury exposure because they consume large amounts of The Pacific Ocean was also significant in the side events,
fish and marine mammals as part of their traditional diet. with standing room only in the event on Deep Seabed
The UN Ocean Conference, the first world conference to Mining. Another side event, Voices from the Blue Frontier:
address one of the 17 United Nations Sustainable Development Ocean Governance Between Blue Economy and Human
Goals, focused on Goal 14: Life Below Water, to “conserve Rights, brought together academics, advocates, attorneys,
and sustainably use the oceans, seas, and marine resources and a Catholic cardinal to discuss how to protect people
for sustainable development.” Fiji and Sweden co-chaired the and the planet. The conversation centered around the UN
gathering last June at UN headquarters in New York. More Declaration on the Rights of Indigenous Peoples, specifically
than 6,000 people attended the conference, which also featured Free, Prior and Informed Consent. The panel covered the
150 side events and 41 exhibits. Discussion topics included surveys being conducted in the Pacific and the need to
plastic pollution, sea level rise, and illegal fishing and the pro- involve Indigenous Peoples closely.
tection of marine life, along with the relationship between the Cardinal John Ribat of Papua New Guinea commented
health of the ocean and the wellbeing of current and future on the impacts on Indigenous Peoples in coastal communities,
generations. In order to stress the interconnectedness between warning, “All they were enjoying before will be gone.” Ribat
the ocean and humanity, discussions on pollution and over- focused on uniting by “encouraging people to protect and
fishing were tied to topics such as alleviating poverty, ending preserve the common good of our people.” The panel also
hunger, promoting health, ensuring access to water, and sani- covered the newly released report, Resource Roulette, which
tation. Peter Thompson, President of the UN General Assembly, provides a comprehensive mapping of law and policy govern-
described the connection: “When it comes to the ocean, it’s ing deep seabed mining, with a focus on violations of the
the common heritage of humankind. There’s no North-South, cultural rights of Indigenous Peoples.
East-West. If the ocean is dying, it’s dying on all of us.” The world responded to the call to realize Goal 14 with
Pacific Islands Developing States highlighted the impor- 1,400 voluntary commitments pledged to protect our planet.
tance of international cooperation by bringing heads of states States, academic institutions, and civil society mobilized to
to participate, while also renaming themselves Large Ocean continue the work of the world conference for conservation
Nations. Samoa Prime Minister, Tuilaepa Aiono Sailele of natural aquatic resources and sustainable practices. The
Malielegaoi, explained, “The Pacific Ocean provides our cul- conference ended with the adoption of a 14-point call to
tural and historical identity since time immemorial. The in- action titled Our Ocean, Our Future, which was presented at
separable link between our oceans and Pacific Islands peoples, the UN High-Level Political Forum on Sustainable Develop-
including our spiritual connection, is the key to our sustain- ment in July. The call to action included points about foster-
able future. We are the custodians of the world’s richest bio- ing ocean-related education and marine scientific research,
diversity and marine resources. The Pacific unites our islands along with strategies to raise awareness of the natural and
in common purpose. The Pacific is the lifeblood of our society. cultural significance of the ocean. For Thompson, the call
It is the fabric of unity we have woven. The Ocean is our life.” to action “affirms our strong commitment to conserve and All too familiar
Throughout the Ocean Conference, the global community sustainably use our oceans, seas, and marine resources for sights, trashed
recognized that the world is at a critical crossroads and human- sustainable development.” beaches and
ity needs a holistic system honoring our ocean. “If you think birds covered
about it, it’s about taking care of your family,” said Aulani — Joshua Cooper is a lecturer at the University of Hawai’i in oil from
Wilhelm, a Kanaka Maoli with decades of experience in marine at Manoa Center for Pacific Island Studies, and director oil spills.
protected areas and senior vice president for Conservation of the International Network for Diplomacy & Indigenous L–R: Photo courtesy
of Gerry & Bonni;
International’s Center for Oceans. Speaking about Malama Governance Engaging in Nonviolence Organizing for Louisiana GOHSEP;
Honua (Caring for Each Other and the Earth) and the creation Understanding & Self-Determination (INDIGENOUS). Jason Karn.

our oceans. Our future.
Respecting the Sea

A Conversation with Elizabeth James-Perry
F
or at least 25,000 years, the ancestors of Wampanoag people sturgeon oil and whale oil, and wampum being accepted as
have lived at Aquinnah (Gay Head) on the island of Noepe currency. Beach rights, whale rights, and beach access routes
(Martha’s Vineyard, MA), pursuing a traditional economy were protected by our ancestors, who knew their importance.
based on fishing, horticulture, and wild harvest. In the People continued to identify with ocean clans with surnames
Aquinnah Wampanoag Island origin story, benevolent giant like Sturgeon and Seahorse to acknowledge our belief in
beings, Moshup and his wife Squant, created Noepe and the merpeople. Ocean and fishing-related words abound in
neighboring islands and hunted whales for people’s sustenance. Wampanoag, and some were incorporated into the English
They are believed to continue presiding over their destinies. language whole or in truncated form: words like squid, chum,
Europeans reached Noepe 400 years ago. Gradually, English tautog, that most New Englanders don’t even pause to wonder
settlements on the island impacted the Indigenous ocean-going about the origins of—or acknowledge the sheer amount of
communities through land dealings, religious persecution, side-by-side work it takes to trade languages that way; the
debt-servitude and disease. In the 1800s there were three Native same with knowledge of currents and navigation, or recipes
communities on Martha’s Vineyard: Aquinnah, Christiantown/ like the clambake, New England clam chowder and corn-
Manitootawun, and Chappaquiddick. Aquinnah was the most bread, or codfish and beans.
populous and organized, and able to keep some control over
their land in part due to revenues from global seafaring trades, CS: What are the threats facing the ocean and the
cranberry harvests, clay sales, and tourism. In the past century, people that rely on it in your area?
more Native land has been lost as Tribal members have faced EJP: Commercial overfishing has already caused extinctions
economic pressure to sell their land and leave the island alto- to happen within the last 400 years or so, and greatly reduced
gether, returning to their homeland as time and finances allow. salmon, sturgeon, and herring, which are important for seasonal
The Aquinnah Wampanoag Tribe worked toward federal recog- Tribal sustenance. Fishing practices have impacted eelgrass
nition in the 1970s and ’80s, finally receiving it in 1987. The and other areas that function to support the various stages of
Tribe continues the fight to protect their rights as a sovereign marine life, from egg, to larval, to juvenile and adult. Increas-
Nation. Today, they operate a shellfish hatchery cultivating ingly acidic ocean waters that will be inhospitable to life is a
oysters, among other ventures. serious concern. Sea level rise, warming waters, and major
CS spoke with Elizabeth James-Perry, an enrolled Aquinnah storms also have impacted the island of Martha’s Vineyard,
Wampanoag Tribe member, about the issues her coastal com- Nomans, the nearby smaller Elizabeth Islands, Nantucket,
munity faces. James-Perry holds a degree in marine biology and Wampanoag territories overall. Erosion is happening,
and is the federal Tribal co-lead of the Northeast Regional Ocean and whilst that occurs, pollution-soaked sediments from
Planning Body. She is also an artist and writer, focusing on developed areas wash right into the ocean. Some locations,
traditional Wampanoag lifeways and contemporary culture. including Nomans, were used as target sites leaving unex-
ploded ordinances as a dump site for hazardous and possibly
CS: What does the ocean mean to your community? radioactive chemicals. These are things that Tribal members
Elizabeth James-Perry: As Aquinnah Wampanoag people, worry about.
our most important ancient stories address glaciation and And we have encountered other threats, like oil spills, that
the subsequent losses and trauma due to melts and periods are detrimental to many forms of sea creatures of cultural
of rapid sea level rise, so there’s a record of past events in significance. Many Tribal members depend on the ocean
this region we routinely remember to remember. Ceremony for their livelihood as fishermen and women. And as a com-
reinforces these connections. Our culture teaches us to have munity, we have long relied on seaweed, pelagic and deep sea
a healthy respect for the sea, and we have long made our fish, crustaceans, echinoderms, and various species of clams
homes by it and upon it, enjoying the food, mineral and for food. Included in that list were once-abundant whales,
plant resources, harpooning, net and hook fishing, clam- sharks, birds, turtles, and sometimes seals. Distribution shifts
ming, swimming, diving, and traveling comfortably by dug- of species away from Aquinnah is also occurring as warm
out canoes to many of the places we needed or wanted to go. water-intolerant species like winter flounder, cod, and lobster
It’s interesting to think of traveling by boat for thousands of move gradually north. Detrimental impacts to our precious
years over places that were once thriving Native communities marine mammals with very specific limits for tolerances of
and centers of commerce. This way of life went on uninter- sound vibrations, acidification, and specific areas to gather,
rupted for a long time. feed, and travel in are occurring as more and more of the
During and after colonization, Tribes continued to main- Outer Continental Shelf gets developed for wind turbines.
tain themselves with seafood and building materials like huge It is not clear how they affect sharks, but it occurs to me to
driftwood. Tribal people for centuries have worked as respected wonder who all that energy is going to be for if there is very
sea captains, traders, whalers, and in the U.S. Navy. Our ways little nutritious food for humans to be had from either the
became incorporated into the local economy, with fish, ocean or freshwater, or the land as soil quality goes down.
16 • www. cs. org

There is a terrible irony there, but our traditional culture
keeps us from growing bitter and cynical. We remember
abundance and are grateful to Mother Earth for all she con-
tinues to provide for us, past, present, and hopefully future.
Aquinnah people have had to adapt and change over count-
less thousands of years. We do not take things for granted and
know that careful work on all fronts, to gather information,
clean up our messes, and respect ocean life and processes,
has to happen for life as we know it to continue.
CS: What are some local solutions that the Tribe is Clay, peat, and cedar roots
working on?
eroding in outer Cape Cod
EJP: Habitat restoration by planting eelgrass in Tribal waterways,
after Hurricane Sandy.
water quality monitoring, dune stabilization, removal of inva-
sive species, annual cleanups, fish species studies with under-
water cameras in the herring run and winter flounder restock-
ing, shellfish monitoring, and education are just a few of the
projects that the Aquinnah Natural Resources Department
have undertaken over the years. As a federal Tribe we have Inundation of ecologically important
a government-to-government relationship with the federal marsh habitat at high tide.
government and have the right and responsibility to consult
on various projects that occur in our ancestral homelands
and waterways, including development and sand mining from
near shore out to the Outer2 Continental Shelf. It provides
a way for us to ask questions, express our concerns and per-
spectives, and consider ways to protect the ocean and the life
within it for future generations of Wampanoag people to enjoy.
CS: How can Indigenous knowledge be an asset

to Western science in creating change and protecting
the planet?
EJP: Indigenous knowledge can be characterized differently
from Western science. It has to do with careful, respectful
observation and cooperation with natural systems for a sus-
tainable future. Yes, there are Native economies, but somehow
those systems of trade are not allowed to dominate every sin-
gle other concern. Greed is not a celebrated trait in the Native
community. It is a conscious choice to steer away from risky,
wasteful attitudes towards nature.
CS: What are the next steps in addressing climate

change and protecting the ocean, and what is the role The majestic cliffs
of Indigenous Peoples? of Aquinnah.
EJP: It is important to have respect and equality and find
ways to support our continuance as a unique culture on Mar-
tha’s Vineyard on a healthy Atlantic Ocean. Inclusion of Tribal
leaders, culture bearers, and environmental specialists is key.
Meaningful consultation is essential—Tribes have limited
numbers of members, funds, and resources. The town and
state are currently suing my Tribe to fight any kind of eco-
nomic development that allows us to be self-sufficient, truly
care for each other and our homelands. It is an example of a
non-reciprocal relationship—we share information, but in
truth, may gain next to nothing. Yet, we continue to share.
The hope is that in the future, people will have gone through
some material change to embrace different, more careful
ways of doing things, and consider reciprocal relationships
with federal Tribes. We are always going to be the First People,
but relatively few non-Natives have taken time to understand
what that is, let alone learn to respect it; to work with, and
not against, their Tribal neighbors to protect the planet.
All photos by Elizabeth James-Perry. Cultural Survival Quarterly December 2017 • 17

Citizen Stewardship
Mobilizing to Protect the Ocean and Its Resources in Hawai’i
Kevin Chang used for a chief or land manager for a region whose work
was to entice and guide the community to be good stewards
T
here are a number of cultural values and beliefs tied to the of their place.
ocean in the Native Hawaiian community, but two have The boundaries of the ahupua‘a system persist in many
been particularly notable in terms of culture and gover- ways, and though Hawai‘i has changed, traditions around
nance in recent years. One is that the ocean is a highway, management persist within many of them, especially in
a connecting source between Pacific people and the world. remote rural Native Hawaiian communities. In the absence
Another common meaning for rural nearshore communities of a konohiki, or an equivalent institutional mindset, rural
is that the ocean is our icebox, and that we have a kuleana— and Native Hawaiian communities are bringing back the
a right and responsibility—to take care of it. tradition of caring for their places and working to bring
Communities are working to bring back the understand- back this unique mindset. Citizenship is stewardship.
ing that the moana or kai (ocean) is part of the ‘āina (land;
also that which feeds). In earlier times, the ocean, like the Threats to the Ocean
land, was part of human-made delineations of the environ- What happens aground and what impacts the land—including
ment in order to manage resources, usage, and impacts. There tourism, the defense industry, industrial agricultural practices,
is a long tradition of viewing the ocean as an extension of population growth—all creates output that flows into and
the land and the community attached to it. harms the ocean. This is accompanied by concern for the
The worldwide voyage of the Hawaiian canoe Hōkūle‘a depletion of our icebox, including seaweed and shellfish, by
is widely celebrated, but less is known about efforts of rural modern practices and values around fishing itself. Fishing
and Native Hawaiian communities to return to a tradition of is not just a pastime in Hawai’i, but a traditional subsistence
community place-based mālama ‘āina, or care for the source practice part and parcel to the ahupua‘a system, which in-
of life and food, on the ground. This tradition is part and cluded community-based comanagement guided by the
parcel to a larger system of resource management established traditional ecological knowledge of the area.
by the great O‘ahu Ali‘i (chief) Mā‘ilikukahi some 400–500 The greatest threat, however, is rooted in our relationship
years ago, and is referred to today as the ahupua‘a system. to our oceans, which in many ways comes down to the man-
The ahupua‘a was a section of land, often running from the agement of our behavior. Government management today is
mountain to the sea, broken down horizontally into a number overly centralized and underfunded and exists in an environ-
of socio-ecological zones by type of use ranging from the wao ment of ever diminishing natural resources. In response, rural
akua (realm of the gods) to the wao kanaka (realm of man). Native Hawaiians are mobilizing and working to find ways
At the time of the overthrow of the Hawaiian Kingdom in 1893, to help resource management succeed in their communities.
Kingdom law codified the ahupua‘a boundary as extending
as far as the fringing reef—and if there were no reef, a mile Local Solutions
out to sea. These places from the shoreline out were once In 1994, concerned by impacts of Native Hawaiian subsistence
commonly known as konohiki fisheries. Konohiki is a term fishing practices and inspired by the work of the organization
Members of Hui Ma – lama

Loko I'a at a work day on
Maui at Ko'ie'ie loko i'a
for their 2014 gathering.
Photo by Alex Connelly, KUA.
18 • www. cs. org

Members of E Alu Pu walk along
Mo'omomi Bay, Moloka'i where current
efforts to establish a community-based
subsistence fishing area are occurring.
Photo by Kimberly Moa, KUA.
Right: Elder Samson Mahuiki speaking

Hui Mālama o Mo‘omomi in managing Mo‘omomi Bay, – ’ena
with his family in support of the Ha
island of Moloka‘i, the State of Hawai‘i created legislation to community-based subsistence fishing
empower communities to share power and co-manage with area in Ha’ena, Kaua’i, October 2014.
government and to revive traditional roles and practices in Photo: Kimberly Moa, KUA.
how their fisheries are managed. This law was called the
Community-based Subsistence Fishing Area (CBSFA) law. to build capacity through a mix of network solutions, tools,
After more than 20 years, our state government established and activities. Since 2012, KUA has been asked to facilitate
the first subsistence fishing rules for Hā‘ena, Kaua‘i: an effort the Hui Mālama Loko I‘a and worked with Uncle Henry
spearheaded by the Hui Maka‘āinana o Makana, a small non- and Wallace Ito to develop the Limu Hui.
profit created by the traditional families of the region. Today, E Alu Pū, Hui Mālama Loko I‘a, and the Limu Hui each
following a 25-year effort, the first Moloka‘i CBSFA rules for meets annually with a different host on a different island ev-
Mo‘omomi Bay are now at the rule-making process. In part, ery year. The gatherings focus on the stories and resources of
the effort starting in Mo‘omomi gave birth to E Alu Pū (Move the host place, and together they engage in activities to care
Forward Together), a network of over 30 mālama ‘āina groups for land or nearshore environments. Through these various
from across the state. They have gathered to share knowledge activities, the hui build an environment to empower each
and build a grassroots movement to mālama Hawai‘i for other around common visions, strategies, and governance
15 years now. approaches. From these large gatherings, smaller topic-
Beyond fisheries, Native Hawaiians also developed a focused groups, workshops, or projects can arise, and KUA
unique style of aquaculture by way of loko i‘a, or fishponds. works to assist them when requested.
Upwards of 488 loko i‘a were documented across at least 6 of
the main islands. These ponds have become kīpuka, or oases, Addressing Climate Change and
where communities—especially those led by young Native Protecting the Ocean
Hawaiian leaders—are finding a place to work and revive We work from the inside out and from the bottom up. Our
traditions of laulima; working together to revive traditional journey begins with our relationship with ourselves, each
practices of mahi i‘a (fish farming) with potential to some- other, and our ‘āina. We reclaim our community agency and
day feed Hawai‘i. For this purpose the Hui Mālama Loko I‘a traditions of konohiki, laulima, mālama ‘āina, and aloha ‘āina,
(the group that cares for fishponds) was created not long among others, to affirm and embrace the best of our island
after E Alu Pū, and has grown today to encompass almost communities and their roles in the care of Hawai‘i. We are
40 restoration efforts across the state. also informed and guided by current scientific knowledge
A key to bringing life to the shoreline and in loko i‘a is the and ongoing research. All can help lead us to a new era of
presence of clean freshwater flowing down from the mountains. biocultural resource management and governance in Hawai‘i.
It is at the shoreline that E Alu Pū elder Uncle Henry Chang We gather around a shared belief that empowered com-
Wo said that the ocean will hānau, or give birth, to life such as munity stewardship efforts lead to an abundant, productive
limu (algae), another important cultural and dietary resource ecological system that supports community wellbeing, or
for Native Hawaiian culture. Inspired by the efforts of E Alu ‘āina momona (abundance; literally the fat lands). If we start
Pū, Uncle Henry helped give birth to the Limu Hui to retain by empowering our place, we grow strong from the core;
traditions and practices around limu gathering and use, to when we connect, we begin to spread this energy across our
educate the public on its importance, and to bring back limu island in the middle of the sea, the vast ocean, and the globe
as part and parcel to a healthy shoreline ecosystem. No limu, we reside on. Communities must be resilient in an age of
no fish. climate change, and we see no better way to address this
than by starting from the grassroots.
–ina Ulu ‘Auamo’s Role
Kua’a
The E Alu Pū network created the nonprofit Kua‘āina Ulu — Kevin Chang is executive director of Kua’a–ina Ulu ‘Auamo
‘Auamo (KUA) in 2012 to help support their work; KUA works (KUA). To learn more about the work of Kua’a–ina Ulu ‘Auamo,
with and on behalf of E Alu Pū and its members to find ways visit: kuahawaii.org.

Making Peace with Atabeira in a Time of Climate Crises

Indigenous Peoples of the Caribbean are Sounding the Alarm
Roberto Múkaro Borrero sovereign states and insular dependent territories, but the
term has varied uses today. In its widest application, the phrase
I
Photo n the days preceding the arrival to Caribbean shores by includes Central and South American countries that border
courtesy
Christopher Columbus in 1492, the Caribbean Sea was the Caribbean Sea. The Caribbean region sprawls across
of NASA
Goddard referred to as Atabeira (Ah-tah-bay-rah) by the Indigenous more than one million square miles, most of which is ocean.
Space Taíno Peoples. The term is used to describe a powerful and Columbus called the Caribbean islands the closest place
Flight
generous Earth Mother, who, for the Indigenous islanders, is to paradise on earth. These islands support an impressive and
Center.
manifested in more than just the lands; she is the life-giving fragile biodiversity within diverse marine and terrestrial eco-
waters of the bountiful sea. This was, and for some, continues systems, including high proportions of endemic plant and
to be, a harmonious, spiritual relationship linking apprecia- animal species. The average temperatures in this tropical
tive peoples to life above and below the waters. maritime region, at least historically speaking, do not vary
Following the voyage of Columbus, however, this sacred much throughout the year. Temperatures normally fluctuate
relationship was brutally disrupted and subsequently replaced between 75–85 degrees Fahrenheit regardless of season. The
over centuries by a mainstream acceptance of patriarchal region is also normally blessed with favorable trade winds,
dominion over the natural world. In the Caribbean, the which for the most part make the days and nights relatively
commodification of the environment, as well as peoples of comfortable even with high year-round humidity. The rainy
color via the institutions of slavery and semi-slavery, begins season arrives in the autumn months, while the hurricane
with Columbus. The intergenerational promotion of his season usually spans June through November.
unsustainable, exploitative worldview continues to adversely As colonialism advanced through the region from the
affect all life above and below the waters even today. In fact, early 15th Century conquest period and urban development
this harsh reality may also affect future generations in the increased, tourism also increased, while agriculture declined
Caribbean, as the very possible collapse of ocean ecosystems in relative importance. Despite the periods of rain and storms,
will have long lasting, dire consequences. tourism remains a critical industry for the Caribbean regional
The Caribbean islands are the ancient homelands of the economy. Given the importance of tourism, when discus-
Taíno and other Indigenous Peoples such as the Kalinago, sions on the Caribbean climate shifts to climate change, gov-
Garifuna, and Lokono, as well as other Arawakan peoples. ernment officials, business leaders, and members of the local
These islands comprise a massive, crescent-shaped archipela- communities and Indigenous Peoples continue to express
go southeast of the interconnected watershed of Gulf of Mexi- great concern.
co and the North American mainland. The Caribbean island Climate change is introducing other significant challenges
chain is east of Central America, north of South America, and that impact the relationship between those on land and the
west of the Atlantic Ocean. The archipelago is divided into sea. A recent study on small island developing states by the
two main regions, including the Greater and Lesser Antilles. Inter-American Development Bank, for example, estimates
The latter is subdivided into the Leeward Islands, the Wind- that one out of five residents of the Caribbean and the Pacific
ward Islands, and the ABC Islands. Islands live in low elevation coastal zones, which are defined
The island of Bermuda and the Lucayan Archipelago, as areas with elevations less than 10 meters above sea level.
which includes the Bahamas and the Turks and Caicos, are The 2017 study, entitled “A Blue Urban Agenda: Adapting to
often considered a part of the region. However, these islands Climate Change in the Coastal Cities of Caribbean and Pacific
do not border the Caribbean Sea. In the strictest sense, the Small Island Developing States,” also identifies coastal erosion
phrase “Caribbean countries” would refer only to the insular as cause for concern, as this condition, along with coastal
20 • ww w. cs. org
flooding, is expected to continue to negatively impact eco-
nomic output and employment, which in turn could aggravate
inflation and increase national debt across the region.
One of the greatest threats climate change poses in the
Caribbean is the increased intensity of tropical storms and
hurricanes. Although climate change is not causing the storms,
scientific studies affirm that rising temperatures in the oceans
and atmosphere are not only helping to strengthen the storms,
but are also intensifying these storms at faster rates. The after-
math of Hurricanes Irma and Maria provide the most recent
and stark examples of the devastating effects of these destruc-
tive forces in the region. Additionally, these storms provide
opportunities to review how well prepared governments
are for these extreme climate-related events, and who within
these insular populations are the most adversely affected.
Unfortunately, when it comes to climate impacts, the evidence
is clear. The poorest members of the population are the most Most of the homes on the Indigenous Kalinago territory in Dominica
were destroyed. Many Kalinago are now living in tents while they
exposed, and the least protected, against climate risks.
rebuild. Photo Credit: D. Corrie.
While the contemporary populations of the insular Carib-
bean can in a sense be considered ethnically heterogeneous Chief Charles Williams
legacies of the imposed colonial societies, Indigenous Peoples surveys the damage
are verifiable minorities across the region’s independent and to Kalinago Territory
dependent countries. Many Caribbean Indigenous Peoples in Dominica.
fall within the category of economically impoverished. Grant- Photo Credit: D. Corrie.
ing that livelihoods vary from country to country, a number
of Indigenous descendants still engage in the agriculture and at overall government response
fishing sectors, as did their ancestors. The effects of climate to the recent hurricanes, it seems
change on land and in the sea directly and indirectly affect the call to address the root causes
these communities as well others. In Indigenous Kalinago of the global climate crises contin-
Territory on the island of Dominica, for example, early reports ues to be overlooked in deference
indicate that a majority of homes in the reserve land were lost to adaptation and mitigation
in the wake of Hurricane Maria. More than a month after this strategies.
same storm hit Borikén (Puerto Rico), local communities, The governments of the insular
including Taíno community members in the interior areas Caribbean all committed to the
of the island, still had received little or no relief assistance United Nations Sustainable Devel-
from the government sectors. opment Goals and its main theme
Beyond the effects of hurricanes, decreased rainfall and of “leaving no one behind.” Oceans
subsequent droughts are other climate related concerns in the and climate change are addressed
Caribbean. These conditions impact agriculture, raise food in the global goals, and many current challenges can be
prices, increase the likelihood of brushfires, and decrease addressed with strong political will that involves the mean-
water storage and flows. Rising temperatures in the sea are ingful participation of all stakeholders, including Indigenous
also exacerbating the degradation of coral reef systems across Peoples, in national level policy and planning processes. It is
the Caribbean. A recent report by the International Union for time to once again make peace with Atabeira, address current
Conservation of Nature noted that collapse of coral popula- inequalities, and recognize that the Old World philosophy of
tions and overfishing are pushing many fish, including food dominion over nature has failed. The lives of our present and
sources like tuna, red snapper, and grouper towards extinction. future generations depend upon it.
When the impacts of poor policies and unsustainable devel-
opment such as pollution and human-caused ocean acidifi- — Roberto Múkaro Borrero (Taíno) is a programs and
cation are added to the scenario, the image of the idyllic communications coordinator for the International Indian
Caribbean paradise encountered by Columbus quickly Treaty Council; president of the United Confederation of Taíno
begins to crumble. People; and co-convener for the Indigenous Peoples Major
The Indigenous Peoples of the Caribbean region have Group on the United Nations Sustainable Development Goals.
long sounded the alarm concerning climate and threats to the
ocean ecosystem. In 2009, a diverse Caribbean Indigenous
delegation joined other Indigenous Peoples from around For more information on how Indigenous Peoples
the world in Anchorage, Alaska, calling upon States to work are engaging the UN Climate Change Process, visit
towards decreasing dependency on fossil fuels and a just tran- www.iipfcc.org. To learn more about Indigenous
sition to decentralized renewable energy economies, sources, Peoples and the UN Sustainable Development
and systems owned and controlled by local communities to Goals, visit https://indigenouspeoples-sdg.org
achieve energy security and sovereignty. Yet, when looking or http://bit.ly/IITC_SDG.

Self-Determined Nation
Chamorros Seek Justice Under the UN Mandate
for Decolonization
Cristina Verán of Rights doesn’t apply to us,” said Guam Senator, Fernando
Barcinos Esteves, referring to the limits a territory faces that
F
ifty-seven years after the Declaration on the Granting states do not. “We’re fighting with a rifle but no ammo in
of Independence to Colonial Countries and Peoples was the U.S. court system because we can’t fight on all the merits
adopted by United Nations member states, seventeen of the Constitution.”
Non-Self-Governing Territories still remain—a not in- For Guam, the rifle/ammo scenario is not just a metaphor.
significant number of which are islands separated by oceans “Since the U.S. military took control of our island, they’ve
from their respective colonial rulers. Included among these is treated the Chamorros like children, tried to prevent us from
Guam (a mispronunciation of its original name, Guåhan) in speaking our own language, and have stolen the lands of
the Western Pacific region of Micronesia, whose Indigenous thousands of our people to build their military bases,” said
Chamorro people have endured not just one, but three waves delegation member Michael Lujan-Bevacqua, assistant pro-
of foreign invasion and occupation: Spain, Japan, and now the fessor of Chamorro Studies at the University of Guam. Most
United States. It remains in a kind of interstitial limbo, despite recently, as Pim Litiaco of the organization Famoksaiyan noted,
the UN mandate that its people be given the right to choose, “Chamorro access to one of our most sacred sites, Litekyan
as a nation, among the options of free association, integration (a.k.a. Ritidian Point), has been restricted” in anticipation
(with the colonizing entity), or independence. of its forthcoming conversion by the military into a live-fire
In October, a delegation of 16 Chamorros (elected officials, training complex.
activists, and academics) engaged in the decolonization pro- Rallying against this level of militarization is no easy task
cess came to New York to address the Fourth Committee of when foreign military activity provides a major portion of
the UN General Assembly to assert their sovereignty and de- local employment opportunities. North Korea, meanwhile,
mand that their voices be heard and that the will of the people knows well Guam’s strategic significance in the middle of the
be given full sway over their island’s future. “The entire Bill Pacific; just last summer, Kim Jong-Un threatened to launch
The Guam delegation

stands proudly in front
of the United Nations
in New York on the day
they arrived to give
testimonies.
Photo by Cristina Verán.
a missile attack on the island to avenge per-
ceived aggression toward him by President
Trump and the United States. The threats
have sparked more Chamorros than ever
before to learn more and become more
engaged in the decolonization process. “[Our]
people, used to thinking in a primarily
liberal-conservative American ideological
context, have started to dip their toes into Norton Dowries, chairperson of
decolonial waters,” Lujan-Bevacqua says, Coastal Links South Africa, comes
reflecting on the increased turnout for from a small-scale fishing family that
has been catching fish in the Lange-
public teach-ins that Independent Guåhan,
baan Lagoon for many generations.
the organization he co-chairs, organizes. Photo courtesy of Norton Dowries.
While the UN mandate is to decolonize
Guam by 2020, Lisa Natividad of the Guam
Commission on Decolonization warned in
her petition to the UN that “the unilateral
misapplication of U.S. law to the territory”
stands in the way. Indeed, the courts have
The Ocean Is Life
ruled in favor of a suit brought by a non-
Indigenous American military retiree resid-
Norton Dowries (Langebaan), Western
ing on the island, insisting that the plebiscite Cape, South Africa
to decide the fate of the Chamorro home-
I
land include all—not just the Indigenous—
was born and bred in Langebaan in the area where the restaurants now stand. My birth-
Guam residents. “The decolonization pro-
place is where holidaymakers now frequent; this is something that bothers me. I belong
cess is not a matter of civil rights,” asserted
to an organization called Coastal Links, and another organization called Masifundise.
Natividad, “but an exercise of the inalienable
It is these organizations that taught us how to continue to make a living as a fisherman.
right to self-determination for those who
The ocean, as well as the lagoon where we live, is very important to us because it is our
have collectively experienced colonization.”
existence, it is us. But because of the law, it is almost impossible for us to exercise our exis-
Julia Faye Muñoz, a student member
tence. It is our customary rights, it is our culture, and indeed even our language. A fisher-
of the delegation and representative for the
man is one that leaves the house every day so that he can feed his family. In the past, if
Pacific Women’s Indigenous Network who
my father did not go to sea and our neighbor went, he would also provide fish to our
was raised in a family long active in this
household, and vice versa. That is how we lived, even before apartheid. When apartheid
process, vowed, “We will continue our
came in, all of us were divided.
fight to insure that Guam is recognized by
Other threats [that we face] include the fishing control officers; that is, the fishing police.
the global community as a self-governing
The fishing territory has also been zoned into three categories—A, B, and C—B being
nation to be respected.” The UN Fourth
our customary fishing area, this has been allocated to us. C has been allocated to “sport”
Committee, having heard their petitions,
fishers.
is in alignment with those wishes, affirmed,
We have now won a court case that increases our area of fishing, but we are still con-
“There is no alternative to the principle
stantly being monitored by the authorities.The court case included taking the respective
of self-determination; a fundamental
government department to court, which we won.
human right.”
Development in the area seems to be booming, holiday resorts are going up; this has
an impact on the fish. From what I can see, the sea level is rising. In all my life that I spent
— Cristina Verán is an international
in Langebaan, I have never seen a thing as this: some years back there was what I would
Indigenous Peoples’ issues specialist, research
call a mini tsunami that caused a disaster. It had a huge impact on us, and the minister
consultant, strategist, and multimedia
had to come in to restore the damage so that we can continue fishing.
producer.
Climate change is a reality and we have to face it. I attended the World Summit on
Sustainable Development, as well as COP 17. We are on COP 23 now, and there are no
tangible solutions to climate change as yet. We need to prevent the destructive of the
[forces on] our fish; we need to be in control of that. There has to be co-management
and mutual respect from everyone who uses the source. Holidaymakers and customary
fishers need to respect the ocean.

Mni Ki WAkan WATER
Builds a movement
Summit
Youth Summit participants paddle on Mde Maka

Ska (White Earth Lake). Photo by Sharri Abbott-Keller.
Lemoine LaPointe, Wakinyan LaPointe, The Summit was an example of just such a two-way street.
Jon Lurie, Jess Cherofsky By intentionally facilitating intergenerational exchanges,
W
and by structuring the event around values-based guiding
“ hat seed might we plant together today that questions and deeply personal conversations, the organizers
could make the most difference to the future ensured that the event was Indigenous in form as well as in
of the Indigenous Peoples’ Water Summit?”, content. After the opening prayer, each attendee was asked
26-year-old Thorne LaPointe asked a group to share a value that they carried with them to the event.
of some 50 Indigenous youth, elders, and Some of these included “respect,” “equality,” “love for the
supporters at the inaugural Mni Ki Wakan: next generation,” “compassion,” and “we are all related.”
World Indigenous Peoples’ Decade of Water Summit, held The Summit, which was the first of 10 events planned
July 31–August 2, 2017, in Minneapolis. The question was through 2026, was inspired by scores of local, urban Indig-
emblematic of the tone that guided the entire event, marking enous youth of diverse Tribal Nations who, in 2008, paddled
an exploratory first step upon a 10-year journey toward the sacred waterways of their Dakota predecessors through-
realizing an Indigenous-led, ecologically sustainable future out present-day Minnesota. These scouting expeditions
of restoring clean and healthy water. Indigenous and non- explored the feasibility of offering more cultural adventures
Indigenous participants, primarily youth, began the inter- for youth. In 2009, the first Mde Maka Ska Canoe Nations
active process of designing a Mni Ki Wakan World Water Gathering was held upon the ancestral lands of the Dakota
Agenda, laying out transformative possibilities for the future. Nation to enable hundreds of Indigenous youth to participate
Sicangu Lakota organizers of the Summit welcomed in group-oriented experiences that would otherwise not be
representatives from over 15 Native Nations who shared their available to them; this event continues today. In 2015, a series
visions about the future of water in their communities. While of collective visioning and value sessions, known as the Mde
delegates and organizers stressed that each Nation’s approach Maka Ska Community Conversations, focused on recovering
must vary depending on its circumstance, all agreed that clean and healthy water, and restoring, through the power
the path forward depends on water that is safe, clean, and of Indigenous patience, the original names upon Great
respected. The participants collectively envisioned a Mni Ki Lakes waterways.
Wakan world water agenda for the coming years, through The first day of the Summit brought 33 local and visiting
sharing the wisdom of Indigenous Peoples, youth, and Indigenous youth to an early morning Four Sacred Directions
communities at future summits. Water Walk around Mde Maka Ska (the Lakota name for
The focus of the Summit was on Indigenous youth and what is known in English as Lake Calhoun), and a canoe
their hopes for their communities, while adults and elders paddle across 3 lakes. The next 2 days were full of powerful,
provided a supportive presence. One Lakota elder, Sandra intimate visioning, along with talks and poetry by local Indig-
Little, reflected, “I’ve heard a number of times where the enous presenters and intimate musical and dance performances
youth have felt disconnected from us elders. It doesn’t have by 17-year-old Tla’amin water activist Ta’kaiya Blaney of
to be that way. To be able to connect with elders in their com- British Columbia, Canada, and Dakota dancers Daryl and
munity or within their own families...it’s a two-way street. Ariel Kootenay of Alberta, Canada. Blaney was among about
We’re there with the wisdom, encouragement, and direction a dozen Indigenous youth who had traveled to attend the
they need sometimes. We just need to reach for each other Summit. Emerging as an Indigenous leader and musician
and connect.” when she was just eight years old, Blaney has spent the nine
24 • ww w. cs. org All photos by Sharri Abbott-Keller.

years since attending and presenting at multiple UN events
and TEDx talks and has combined her activism and her
music to make powerful statements about Indigenous
Peoples’ rights and lands.
Blaney explained how her name embodies her people’s
reverence for water. “My name is Ta’Kaiya; it is a formal way
of addressing water in which you are recognizing its inherent
sanctity. The literal translation into English is ‘that water over
there.’ With the values of my elders that have been instilled in
me, which have traveled from generation to generation since
what we refer to as ‘time immemorial,’ always existing in a Wrapping up the Summit, prior to a closing prayer, L–R: Daryl
way of gratitude to land and that which gives us life, there is co-organizer and longtime community leader, educator, and Kootenay,
an idea of indebtedness in our culture, that you are indebted rights activist Lemoine LaPointe gave the youth some advice Thorne
to what sustains you, to the water, to the air, to the land. It’s to take home with them. “Above all, just stay united for our LaPointe,
an interdependent relationship...it’s an idea that we’re not just values. These cannot die because this is what keeps that fuel, and Wakinyan
trying to nurture the land as a resource but interject ourselves that light [in] you burning. It’s what causes you to walk into LaPointe
back into a broken cycle of dependence on the land and the drum at the
a room and everyone in that room can feel you emanate with
shores of
land’s dependence on us as caretakers and stewards.” the power and the positivity that you really are. Don’t let
Mde Maka
Many of the youth had never attended an event like the anyone take that away from you. Don’t let anyone dim your Ska (White
Summit before, and all were fired up to act on the energy gen- lights! We, as Native people in particular, have been through Earth Lake).
erated together, to be in a space where they could connect with that. We have a bright light that the creator placed in us, a Photo by Sharri
other Indigenous people passionate about protecting water nagi, a spirit. Let’s keep it. The only way to keep it is by stand- Abbott-Keller.
based on Indigenous values. Amber Fineday, a 16-year-old ing united. One of my grandfathers said, ‘Healing cannot take
from the Fond du Lac Reservation, described her motivation place alone.’ So we must stand together and understand that
to attend the Summit: “My water is sick and I want to raise the wisdom of our grandfathers, forefathers, predecessors,
awareness and try to fix it. Five months ago we were told by is good and wise.”
the reservation that [the water is] dirty, and if you drink it, LaPointe’s son and co-organizer, Thorne, added, “You
you’ll get sick. We have to go to the community center to get youth came here, and with your best efforts, really helped
water.” Fineday proposed a Facebook group to keep summit us to design this. We said it was going to be a water summit
attendees and others engaged once everyone had returned designed by our people. We didn’t come here with a premade
home. She committed to talking to people at her Tribal agenda...we all come from distinctive Nations, and however
Council and with her school principal to find ways of getting big or small our efforts may be, we make a difference. We
others in her community involved in efforts to protect water. have to understand that we are one. There is a saying: ‘Many
James Freedman, another teen from the Fond du Lac people in many places undertaking many tasks can change
Reservation, said he was motivated to participate in the the world.’ There are 374 million Indigenous people world-
Summit because “everybody deserves a healthy planet. We’re wide—that’s 374 million gifts, strengths, and possibilities.
only here for a short time, so we have to keep it preserved well Leave knowing that you have a community with you. You
for the future generations of our families.” Kalila Rampanin, are not alone. We are in this together.”
who identifies as Cree, Finnish, and a member of the Nuu-chah-
nulth First Nation in Canada, said, “Where I live, water is — To get involved in the 2018 Mni Ki Wakan: World Indigenous
everywhere for us. We all live in a rainforest. I just grew up Peoples’ Decade of Water Summit in Minneapolis, MN, visit
on the water, ever since I was born. Water is a really good mnikiwakan.org; Facebook.com/MniKiWakan; or Twitter @
medicine for us. It’s very sacred to me.” mnikiwakan.
Summit
participants.
Photo by
Tiana LaPointe.

B a z aar art i st:
Out of Mud
Habibou Coulibaly
O
ne is immediately drawn to the geometric patterns in Habibou Coulibaly’s
indigo and earth-colored textiles. Coulibaly, a textile artist from the Bamana
people, is an active member of the Kadiogo Dyers’ Cooperative (Coopérative
des Teinturiers et Teinturières du Kadiogo) in Burkina Faso. He works to share
his knowledge and bring support to the youth and women of his community
through the training, production, and sale of Indigenous art. “My craft is vegetable and
mineral dyeing, a very old tradition discovered by hunters of the empire of Mali. This
dyeing process is called Bogola Fini in the local Bambara language, meaning ‘result of
clay on the fabric,’” he says.
Coulibaly’s art is part of his creative and cultural identity, spanning generations among
his family and community. Bogolan is a traditional dye made of tree leaves, barks, grains,
and clay. Coulibaly describes the process: “We use leaves, bark, roots, seeds of medicinal
trees, and clay, which gives us three essential colors: yellow, which is also an ocher, and
black fixative; the mixture of these three colors gives us various shades of colors.”
For the process of obtaining the colors, Coulibaly explains, “We soak the leaves and
No two cloths are exactly alike. Habibou Coulibaly stems, boil the bark, and ferment the clay all in different containers. We add potassium
fills in the pattern with naturally-derived paints.
alum to strengthen the color fastness. We soak the cotton three times in the yellow color,
make white patterns with soap paste, and black patterns with clay. Each soaking and
drawing is followed by drying. We repeat the process three times. Then the finished piece
is washed and treated with alum. The designs we use are masks, signs, and symbols that
were already carved on stones or on the walls of our huts. The artists added geometric
and decorative drawings.”
Born in Konna in Mali, West Africa, Coulibaly now resides near Ouagadougou,
Burkina Faso, with his wife and four children, where he is a Bamanan Knight of the
Burkinabé Order of Merit, a national recognition for his work. Of his professional
background, he says, “I learned my art from my grandmother in the family workshop.
I received other trainings in the family workshops following my visits to my parents in
San, Ségou, Koutiala, and Bamako in Mali. In Ouagadougou, I attended training courses
in graphic design, in the knowledge of plant-based dyes and textile processes, [as well
as] in management, sales, and marketing.”
Coulibaly is an expert in traditional dye processes at the Ouagadougou National
Habibou Coulibaly stands in front of two of his
hand-dyed cloths as they dry and set in the sun.
Arts and Crafts Center. “As artists, we face the challenge of finding successors to follow our
craft because all those who study no longer wish to make the traditional art. It is difficult
to source the raw material that has become very rare and more expensive. Financial
resources are increasingly inaccessible to artists, making it difficult to produce and
market our products,” he says.
Despite these challenges, Coulibaly is committed to his craft: “Art is the beginning
of my life. The art of bogolan and indigo is a cultural identity. For me and my family, it
is a cultural heritage, a know-how. It is a means of educating and expressing oneself as
a continuation of traditions for future generations, and has international dimensions.
Art is a profession that allows me to provide for the needs of my family and is a source
of pride for my village, reducing unemployment and poverty. Through our cooperative,
by organizing and participating in training workshops, fairs, and festival markets, we
aim to help young people and women by training them in the production and sale
of their products—and we adhere to the spirit of fair trade.”
Reflecting on his experience at the Cultural Survival Bazaars, Coulibaly says, “They
offer the opportunity to educate ourselves, to exchange, to share, to give and receive
culturally. It is also an opportunity to improve production quality. It is one of the best
opportunities to sell and promote our art while creating long term relationships with
organizers and artists from around the world.”
Dyes made of trees leaves and barks, grains, and Join us at this Winter’s Cultural Survival Bazaars:
clay give the Bogolan textiles their earthy tones. December 9–10, Cambridge, MA • December 15–17, Boston, MA
Visit bazaar.cs.org and facebook.com/culturalsurvivalbazaars
All photos courtesy of Habibou Coulibaly. for more information.
i n memor ia m
Sarah W. Fuller O cto b er 20, 1949 – O cto b er 29, 2017
W
ith great sadness, we mourn the loss of Sarah board of directors and the staff. She was a great visionary
Wilder Fuller, former chair of Cultural Sur- and leader in her support of our organization. Her dedication
vival’s board of directors. Sarah was a champion to the work of Cultural Survival with Indigenous Peoples was
for Cultural Survival and a generous and com- reflected throughout her service as chair of the board and in
mitted benefactor. Sarah often spoke of her her philanthropic generosity. It was my honor to work with
deep commitment to Cultural Survival’s stew- Sarah, and I will miss Sarah’s presence in my leadership of
ardship stemming from her relationship with, and admiration the organization. More importantly, we all acknowledge
for, Cultural Survival that Sarah is beautifully woven into the tapestry of Cultural
co-founders David and Survival, the fabric that give us strength and resilience.
Pia Maybury-Lewis’ work Ahéhee’, with appreciation.
with Indigenous Peoples. Sarah was a pioneer and inspiration for women in business
Sarah joined the and led an impressive career. She received a Bachelor of Arts
board of directors of from the University of Pennsylvania and a Master’s degree
Cultural Survival in 1997, from Harvard University. After completing her graduate studies,
eventually becoming the Sarah served as the president at AMR/Arlington Medical
treasurer, and then chair- Resources, Inc. and was the co-founder, president, and chief
person, of the board. operating officer of Decision Resources Group. She later
She skillfully advised and served as president emeritus of Decision Resources and
guided the organization as acting president of HealthLeaders-InterStudy where she
through changing leader- oversaw all new product initiatives. Previously, Sarah served
ship and financial ups and as vice president of Arthur D. Little, Inc., from which she co-
downs. “Sarah became led a buyout of Arthur D. Little Decision Resources in 1990.
a board member a few She served as executive chairman of Millennium Prevention,
months before I joined Inc., and was also the director at Halloran Consulting and
the staff,” recalls Mark Camp, Cultural Survival deputy The Forbes Consulting Group; a trustee of the University
executive director. “I worked very closely with her since the of Pennsylvania; director of MedPanel, LLC; and director
beginning; she was always there for us. She was a key partner of Cytel, Inc. Sarah also served on the board of overseers
in growing Cultural Survival. In 20 years, we went from and the Huntsman and Life Sciences and Management
five staff members in Cambridge, MA, to 20 staff in seven advisory boards for Penn, as well as on the board of trustees
countries. She will be deeply missed. It is a huge loss for at Plimoth Plantation.
our community.” Sarah passed away suddenly on October 29, 2017. She
Suzanne Benally, Cultural Survival executive director, was 68 years old. Our hearts and prayers go out to her
adds, “Sarah will be deeply missed by Cultural Survival’s husband and surviving family.
Sarah Fuller hosting the

families of Bazaar artists
in her Rhode Island home.
L–R: Lisa Henries, Veronica
Domingo, Sarah Fuller,
Bernard Domingo, Sarah’s
sister Wendy Larsen.
Bottom row: Danae Laura.
Photo by Hawk Henries.

get i nvo lve d
What Do the Sustainable Development Goals Mean for

Indigenous Peoples?
Danielle DeLuca (CS Staff) to be honest for future generations; [they are] rooted in a
T
philosophy of ‘no one left behind,’ with a human rights blue-
he year 2017 marks the first year of implementation print dedicated to ‘furthest behind first.’ Indigenous Peoples
of the United Nations Sustainable Development Goals will be the moral measurement of achievement and nurturers
(SDGs). The SDGs are a set of 17 Global Goals of a new relationship with nature.”
measured by progress against 169 targets covering Although significant progress has been made towards
social issues like poverty, hunger, health, education, realizing the development goals, that progress has been tem-
climate change, gender equality, and social justice. The goals pered by criticism that progress has not made evenly across
are part of a global agenda to eradicate poverty, among other race, ethnicity, social status, or gender lines. Indigenous
indicators of well being for people and the planet, by the Peoples, along with other minority groups, have pushed for
year 2030. They are an extension of the previous Millennium recognition that the next steps for development must leave
Development Goals, which concluded in 2015. no one behind. Yet, Indigenous Peoples have faced difficulty
The High-Level Political Forum on Sustainable Develop- in seeing their perspectives reflected in the 2030 Agenda.
ment in New York is the central platform for followup and Although all of the 17 goals are relevant for Indigenous
review of the 2030 Agenda for Sustainable Development and Peoples, only 4 out of 230 indicators specifically mention
the Sustainable Development Goals, and provides for the full Indigenous Peoples (see sidebar).
and effective participation of all State members of the United Many have additionally argued that these few indicators
Nations and specialized agencies. The Forum meets annually in which Indigenous Peoples are included do not reflect
under the auspices of the Economic and Social Council for Indigenous definitions of well being. The Major Group for
eight days in July. It is the main UN platform on sustainable Indigenous Peoples explained in their 2016 paper, “For In-
development, and it has a central role in the followup and digenous Peoples around the world, ‘leaving no one behind’
review of the 2030 Agenda for the Sustainable Development means respecting subsistence economies and promoting non-
Goals at the global level. A central feature of the Forum are monetary measures of well-being. For instance . . . the financial
the voluntary national reviews from States on their imple- measure of $1.25/day for extreme poverty is inappropriate
mentation of the 2030 Agenda and the development goals. for Indigenous Peoples, for whom security of rights to lands,
“Sustainable Development Goals embody a new era of territories and resources is essential for poverty eradication.
engagement and exploration in pursuit of equality for every- From this perspective, the linear monetary measure of poverty
one on our planet,” said Joshua Cooper, director of Inter- can contribute to further impoverishing Indigenous Peoples
national Network for Diplomacy & Indigenous Governance under the guise of the theme ‘leaving no one behind.’”
Engaging in Nonviolence Organizing for Understanding & The Indigenous Peoples Major Group is one of nine
Self-Determination (INDIGENOUS). “The 17 Goals outline sectors of society that have been identified as stakeholders
an opportunity to organize, to overhaul global governance, in sustainable development and have been involved in the
processes at the UN level. An indicator of particular interest
to Indigenous Peoples under Goal 1, “End poverty in all its
SDGs Mentioning Indigenous Peoples
forms everywhere,” focuses on the “proportion of total adult
population with secure tenure rights to land, with legally rec- Goal 2. End hunger, achieve food security
ognized documentation and who perceive their rights to land and improved nutrition and promote sustainable
as secure, by sex and by type of tenure.” Questions have been agriculture
raised about whether this indicator is exclusively focused • Indicator 2.3: By 2030, double the agricultural produc-
on individual land tenure rights, or may be also inclusive of
tivity and incomes of small-scale food producers, in
communal land title held by an entire Indigenous commu-
particular women, Indigenous Peoples, family farmers,
nity. The Indigenous Major Group commented, “The targets
under SDG Goal 1 do not fully reflect the special situations of pastoralists and fishers, including through secure and
Indigenous Peoples and could be detrimental for traditional equal access to land, other productive resources and
economies that are based on subsistence and harmonious inputs, knowledge, financial services, markets and oppor-
relationship with natural environment.” tunities for value addition and non-farm employment
Indigenous experts participating at the UN gathered for • Indicator 2.3.2: Average income of small-scale food
a live discussion on Indigenous land rights within the SDGs producers, by sex and Indigenous status
at the High-Level Political Forum in July 2017. Gam Shimray
of the Asia Indigenous Peoples Pact stated, “Land is the only Goal 4. Ensure inclusive and equitable quality
basis for continuity of identity and also of holistic develop- education and promote lifelong learning
ment, which we call self-determined development. So in
opportunities for all
[Goal 1], if land is left out, we are already being left behind.
• Indicator 4.5: By 2030, eliminate gender disparities
That’s why land is so important when we talk about [Sustain-
able Development] Goals.” Janene Yazzie (Diné), Southwest in education and ensure equal access to all levels of
United States, agreed, stating, “The lands that we are protecting education and vocational training for the vulnerable,
conserve 80 percent of the world’s biodiversity. In the 2030 including persons with disabilities, Indigenous Peoples
Agenda, there is an emphasis around land measurement and children in vulnerable situations
based on individual ownership that threatens our ability to • Indicator 4.5.1: Parity indices (female/male, rural/
collectively manage our traditional territories. In the South- urban, bottom/top wealth quintile and others such
west United States, that can translate into policies at the as disability status, Indigenous Peoples and conflict
federal level being implemented under the guise of sustain- affected, as data become available) for all education
ability that inhibit our Peoples’ ability to continue traditional indicators on this list that can be disaggregated
practices of land management.” Daniel Ole Sapit, Maasai
from Kenya, added, “Land for Indigenous Peoples is not just
a means of production. It is an interactive space for us to
engage with all of our livelihood options and opportunities. • Making Indigenous Peoples visible in data and in the
If you remove the land from the discussion, you are leaving review of the 2030 Agenda: At the national level, relevant
us completely off—not just behind, but completely off— indicators for Indigenous Peoples should be identified and
the discussion.” included in national indicator lists. Data-disaggregation
The UN Permanent Forum on Indigenous Issues addi- and recognition of Indigenous identity in national statis-
tionally warns that “The 2030 Agenda...involves serious risks tics as well as integration of community-based data from
for Indigenous Peoples, such as clean energy projects that Indigenous communities will allow for assessing progress
encroach on their lands and territories. To avoid negative for Indigenous Peoples.
impacts, the implementation of the Sustainable Develop- • Ensuring Indigenous Peoples’ participation in imple-
ment Goals needs to take place in conformity with the United mentation, followup, and review: Indigenous Peoples can
Nations Declaration on the Rights of Indigenous Peoples. . . . contribute to the development of national action plans,
It is also important that programs to implement the 2030 follow-up and review at all levels, including for the volun-
Agenda are culturally sensitive and respect Indigenous Peoples’ tary national reviews at the High-Level Political Forum.
self-determination as well as collective rights in terms of
land, health, education, culture, and ways of living.” In July 2018, the next High-Level Political Forum will assess
The UN Permanent Forum on Indigenous Issues has 48 countries that have signed up for the voluntary review.
identified the following recommendations for including In- This is a critical opportunity for Indigenous Peoples to submit
digenous Peoples in the implementation of the Sustainable reports on how Sustainable Development Goal targets are
Development Goals moving forward: being met in their countries and communities.
• Implementing the 2030 Agenda with full respect for the
rights of Indigenous Peoples: By protecting and promoting
the rights of Indigenous Peoples, as reflected in the UN To learn more about the SDGs, visit: sustainable
Declaration on the Rights of Indigenous Peoples, States development.un.org. To get involved with the
will be able to address challenges faced by Indigenous Indigenous Peoples Major Group or to contact
Peoples and ensure that they are not left behind. organizational partners, visit: sustainable
development.un.org/majorgroups/about.
CulturalSurvival
Cultural SurvivalQuarterly
Quarterly December 2017 • 29
Six easy ways to support
Indigenous Peoples and Cultural Survival
in this giving season
1 2 3 4 5 6
Make an Give a gift Invest in future Give Be social. Volunteer.
online donation subscription generations. appreciated Like us on We need
to Cultural of the Cultural Include Cultural stock! Facebook volunteers for
Survival and Survival Survival in your Save on capital (facebook.com/ events in San
save a tree! Quarterly to estate plans gains taxes by culturalsurvival) Francisco, Los
Become someone and leave an donating your and follow us Angeles, New
a Monthly you love. important legacy appreciated on Twitter York, Santa Fe
Sustainer. Set it Donate online for future stock and other (@CSORG). and Boston.
and forget it. or call the generations. securities today. Tell three friends If you are in
Help us spend number below. Visit about Cultural Santa Fe, join
more resources www.cs.org/ Survival and us for one of our
on programs plannedgiving invite them monthly coffee
with Indigenous to become hours! Visit
Peoples. members. www.cs.org/
volunteer
Donate online at cs.org/donate

Call us at 617.441.5400 x18
Thank you for all you do. You make our work possible every day!

Our Oceans, Our Future

Uploaded by

Copyright:

Available Formats

Our Oceans, Our Future

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Our Oceans, Our Future

Uploaded by

Copyright:

Available Formats

Cultural Survival

Vol. 41, Issue 4 • DECEMBEr 2017

ii • www. cs. org

Cultural Survival Quarterly December 2017 • 1

2 • www. cs. org

Jennifer Elizabeth Kreisberg

the Native American Song of the Year Music Award in 2007

4 • www. cs. org

‘do whatever you want,’ and I brought them a love song in

Hear Jennifer Kreisberg’s music and see

Cultural Survival Quarterly December 2017 • 5

BRINGING BACK BALANCE

Women Entrepreneurs and a Community

6 • www. cs. org

Cultural Survival Quarterly December 2017 • 7

The Archipelago of Hope

8 • www. cs. org All photos by Gleb Raygorodetsky.

Cultural Survival Quarterly December 2017 • 9

We are The Caretakers

10 • w ww. cs. org

Cultural Survival Quarterly December 2017 • 11

Twenty Indigenous knowledge keepers and

Cultural Survival Quarterly December 2017 • 13

14 • www. cs. org

Cultural Survival Quarterly December 2017 • 15

Respecting the Sea

16 • www. cs. org

CS: How can Indigenous knowledge be an asset

CS: What are the next steps in addressing climate

All photos by Elizabeth James-Perry. Cultural Survival Quarterly December 2017 • 17

Members of Hui Ma – lama

18 • www. cs. org

Right: Elder Samson Mahuiki speaking

Cultural Survival Quarterly December 2017 • 19

Making Peace with Atabeira in a Time of Climate Crises

Cultural Survival Quarterly December 2017 • 21

The Guam delegation

Cultural Survival Quarterly December 2017 • 23

Youth Summit participants paddle on Mde Maka

24 • ww w. cs. org All photos by Sharri Abbott-Keller.

Cultural Survival Quarterly December 2017 • 25

Sarah W. Fuller O cto b er 20, 1949 – O cto b er 29, 2017

Sarah Fuller hosting the

Cultural Survival Quarterly December 2017 • 27

What Do the Sustainable Development Goals Mean for

Donate online at cs.org/donate

You might also like