The indigenous Waorani community in Ecuador won a landmark lawsuit on Friday against three government bodies for conducting a faulty consultation process with the community before putting their territory up for sale in an international oil auction.
The ruling immediately suspends any possibility of selling the community’s land for oil exploration. It also sets an important precedent for other communities in Ecuador’s southern Amazon rainforest, trying to keep oil extraction out of their territories.
“Today, the courts recognise that the Waorani people, and all indigenous peoples, have rights over our territories that must be respected,” said Nemonte Nenquimo, one of the Waorani plaintiffs and representative of the Coordinating Council of the Waorani Nationality Ecuador Pastaza (CONCONAWEP).
“The government’s interests in oil is not more valuable than our rights, our forests, our lives,” she added. [Continue reading…]
Indigenous Waorani win landmark legal case against Ecuador government
Do you see what I see?
In a Candoshi village in the heart of Peru, anthropologist Alexandre Surrallés puts a small colored chip on a table and asks, “Ini tamaara?” (“How is it?” or “What is it like?”). What Surrallés would like to ask is, “What color is this?” But the Candoshi, a tribe of some 3,000 people living on the upper banks of the Amazon River, don’t have a word for the concept of color. Nor are their answers to the question he does ask familiar to most Westerners. In this instance, a lively discussion erupts between two Candoshi about whether the chip, which Surrallés would call amber or yellow-orange, looks more like ginger or fish spawn.
This moment in July 2014 was just one among many similar experiences Surrallés had during a total of three years living among the Candoshi since 1991. His fieldwork led Surrallés to the startling conclusion that these people simply don’t have color words: reliable descriptors for the basic colors in the world around them. Candoshi children don’t learn the colors of the rainbow because their community doesn’t have words for them.
Though his finding might sound remarkable, Surrallés, who is with the National Center for Scientific Research in Paris, isn’t the first to propose that this cultural phenomenon exists. Anthropologists in various corners of the world have reported on other small tribes who also don’t seem to have a staple vocabulary for color. Yet these conclusions fly in the face of those found in the most influential book on the topic: The World Color Survey, published in 2009, which has at its very heart the hypothesis that every culture has basic color words for at least part of the rainbow.
The debate sits at the center of an ongoing war in the world of color research. On the one side stand “universalists,” including the authors of The World Color Survey and their colleagues, who believe in a conformity of human perceptual experience: that all people see and name colors in a somewhat consistent way. On the other side are “relativists,” who believe in a spectrum of experience and who are often offended by the very notion that a Westerner’s sense of color might be imposed on the interpretation of other cultures and languages. Many researchers, like Surrallés, say they stand in the middle: While there are some universals in human perception, Surrallés argues, color terms don’t seem to be among them. [Continue reading…]
Protecting indigenous lands protects the environment. Trump and Bolsonaro threaten both
Deb Haaland and Joênia Wapichana write:
On Tuesday, Brazilian President Jair Bolsonaro will meet with President Trump at the White House. Both administrations are pushing a host of policies that are detrimental to the rights of indigenous people. As two of the first female indigenous members of Congress in the United States and Brazil, respectively, we are concerned about these policies and the mounting threats facing our communities. We must stand up against toxic rhetoric and brutal attacks on the rights of indigenous peoples.
Indigenous communities from Standing Rock to the Amazon are leading the way on protecting our Earth. Recent research has found that indigenous peoples in control of their lands are the most effective stewards of climate-regulating tropical forests. In the United States, Standing Rock was a culmination of indigenous people organizing to protect their resources. More recently, indigenous groups in New Mexico helped prevent the lease sale of Chaco Canyon for oil and gas development, defending sacred lands and heritage from harmful extraction.
Yet indigenous environmental defenders face tremendous risks, encountering pushback and even criminalization for simply protecting critical family resources. We saw it in Standing Rock, when police had confrontations with peaceful protesters. We see it now in Brazil, which is the deadliest country for environmental defenders in the world, with intimidation and lethal violence falling heavily on indigenous peoples and land rights activists. [Continue reading…]
Why do so few Aussies speak an Australian language?
By Laura Rademaker, Australian National University
Linguistically speaking, Australia is special. With around 250 languages spoken when Australia was first colonised, Australia was one of the most linguistically diverse places in the world.
But few people speak our Indigenous languages. As of 2016, only 10% of Australia’s Indigenous population spoke an Indigenous language at home. Most Indigenous languages are now “asleep”, waiting to be woken up by language revivalists.
Australian languages did not simply fade away; they were actively silenced by governments, schools and missions.
In hunter-gatherer societies, excellent metabolic health is sustained by very active ways of living and a wide range of diets
Nutrition experts have long debated whether there is an optimal diet that humans evolved to eat. But a study published this month adds a twist. It found that there is likely no single natural diet that is best for human health.
The research, published in the journal Obesity Reviews, looked at the diets, habits and physical activity levels of hundreds of modern hunter-gatherer groups and small-scale societies, whose lifestyles are similar to those of ancient populations. They found that they all exhibit generally excellent metabolic health while consuming a wide range of diets.
Some get up to 80 percent of their calories from carbohydrates. Others eat mostly meat. But there were some broad strokes: Almost all of them eat a mix of meat, fish and plants, consuming foods that are generally packed with nutrients. In general, they eat a lot more fiber than the average American. Most of their carbohydrates come from vegetables and starchy plants with a low glycemic index, meaning they do not lead to rapid spikes in blood sugar. But it is also not uncommon for hunter-gatherers to eat sugar, which they consume primarily in the form of honey.
The findings suggest that there is no one “true” diet for humans, who “can be very healthy on a wide range of diets,” said the lead author of the study, Herman Pontzer, an associate professor of evolutionary anthropology at Duke University. “We know that because we see a wide range of diets in these very healthy populations.”
One thing hunter-gatherer populations have in common is a very high level of physical activity. Many walk between five and 10 miles a day. [Continue reading…]
Brazil’s Amazon rain forest is in the crosshairs, as defenders step up
By now, anyone worried about the fate of the Amazon rain forest or the indigenous and traditional communities depending on this vast, rich ecosystem knows the litany of potentially devastating steps [Brazil’s newly elected far-right president, Jair] Bolsonaro has threatened to take.
He won on a platform mainly built around change and order after the worst string of corruption scandals and economic troubles in Brazil’s modern history.
But he also wooed rural landowners and businessmen, appealing to Brazil’s “beef, Bible, and bullet” political bloc. A big theme for this former military officer was taming and exploiting the country’s vast Amazon expanse. Beneath and within the extraordinary biological bounty of the lacework of rivers and towering forest canopies, enormous mineral and timber and hydropower resources remain unexploited.
Bolsonaro disparaged Brazil’s minorities and indigenous tribes and discounted their land claims, pledged to loosen forest and environmental regulations and enforcement, to open reserves to mining, and to ban international environmental groups. [Continue reading…]
‘First contact’: What a missionary’s death tells us about the perils of colonialism
Last week, Alabama native John Allen Chau bribed fishermen to take him to the protected Andaman archipelago in the Indian Ocean, where he wished to “establish the kingdom of Jesus on the island.” In a particularly American spin on first-contact narratives, Chau brought a football to the Sentinelese, among the last pre-Neolithic tribes on Earth protected from contact. He was ultimately killed by Sentinelese armed with bows and arrows, an end that raises profound questions about “first contact” moments in history.
For centuries, colonists and conquistadors, missionaries and explorers, have demanded things of native peoples in a language and faith completely foreign to them, almost always with tragic consequences for the natives. Tales of first contact often have certain commonalities: depictions of natives as “noble savages,” lists of trinkets given to the “credulous” aborigines and a condescension that assumes a profoundly foreign people will be conversant with the intricacies of the invading culture.
First contact is the most enduring trope of the discovery narrative of travel writing. For centuries, explorers (or colonizers) have penned their initial interactions with the indigenous people who are always configured as part of the environment more than humans in their own right. The most famous example happened when Columbus arrived among the Caribbean Arawak. In his “Journal of the First Voyage,” Columbus (with his own interest in mind) wrote that the Arawak were “very friendly to us” and he “perceived that they could be … easily converted to our holy faith.” He claimed that the natives were “much delighted, and became wonderfully attached to us.”
But this “translation” of the Arawak language reflects the cultural context and language of Columbus’s own medieval Catholic imagination, not how the Arawak actually saw the Spanish. Columbus described the Caribbean as an unspoiled paradise — an Eden. The English Protestant colonists in what would become the United States deployed similar language, not just comparing the New World to an Eden, but configuring themselves as the new gods of this paradise. In his 1590 “A Brief and True Report of the New Found Land of Virginia,” Thomas Harriot wrote that the Algonquin who approached the settlers of the Roanoke Colony felt the goods of the English “were rather the works of gods than men.” As with Columbus, we have no sense of what the Algonquin may have actually thought. [Continue reading…]
Wave of violence against Brazil’s indigenous communities follows Bolsonaro’s election
Even before Jair Bolsonaro won Brazil’s Presidential race last week, many environmentalists were on high alert. The far-right politician’s positions on agriculture and economic development (he’s gone back and forth on whether he’ll keep environment ministries and agriculture ministries separate) could open up Brazil’s precious rainforests to deforestation and economic exploitation.
But it’s not just the Amazon that’s threatened — the lives of many of Brazil’s indigenous peoples are under siege as well. A little over a week ago, the President-elect signaled he might backtrack on his campaign promise to leave the Paris climate accord, but only if he gets assurances that Brazil would not have to cede sovereignty to native tribes.
“Indigenous peoples suffer disproportionately from violence,” Christian Poirier, program director at Amazon Watch, told Grist. “Under Bolsonaro, we can expect to see a growth in this very alarming trend.”
In the first few days after Bolsonaro’s election, there were reports of a wave of violence against indigenous communities, with pro-Bolsonaro militias allegedly destroying villages and gravely harming individuals. [Continue reading…]
Indigenous people invented the so-called ‘American Dream’
By Lewis Borck, Leiden University and D. Shane Miller, Mississippi State University
When President Barack Obama created Deferred Action for Childhood Arrivals, the 2012 program that offered undocumented young people brought to the U.S. as children a path into society, for a moment the ideals of the American Dream seemed, at least for this group, real.
We call these kids, many of whom are now adults, “Dreamers,” because they are chasing the American Dream – a national aspiration for upward economic mobility built on physical mobility. Fulfilling your dreams often means following them wherever they may lead – even into another country.
The Trump administration’s decision to cancel DACA – which is currently on hold while it is litigated in the courts – and build a U.S.-Mexico border wall has endangered those dreams by subjecting 800,000 young people to deportation.
But the notion underlying both Trump’s DACA repeal and the wall – which is that “illegal” immigrants, most of them from Mexico, are stealing U.S. jobs and hurting society – reflects a profound misunderstanding of American history.
On Indigenous Peoples Day, it’s worth underscoring something that many archaeologists know: Many of the values that inspire the American Dream – liberty, equality and the pursuit of happiness – date back to well before the creation of the U.S.-Mexico border and before freedom-seeking Pilgrim immigrants arrived at Plymouth Rock in 1620.
How the loss of Native American languages affects our understanding of the natural world
Aaron Hawkins/Flickr.com, CC BY-ND
By Rosalyn R. LaPier, The University of Montana
Alaska has a “linguistic emergency,” according to the Alaskan Gov. Bill Walker. A report warned earlier this year that all of the state’s 20 Native American languages might cease to exist by the end of this century, if the state did not act.
American policies, particularly in the six decades between the 1870s and 1930s, suppressed Native American languages and culture. It was only after years of activism by indigenous leaders that the Native American Languages Act was passed in 1990, which allowed for the preservation and protection of indigenous languages. Nonetheless, many Native American languages have been on the verge of extinction for the past many years.
Languages carry deep cultural knowledge and insights. So, what does the loss of these languages mean in terms of our understanding of the world.