Read about the latest developments with indigenous peoples' struggles in the Amazon to protect their cultures and environments. This Blog is to be educational, to keep Village Earth's supporters informed of developments in the Peruvian Amazon, and to serve as a vehicle for the promotion of the Shipibo peoples' projects.
Former Vice President Al Gore, in his writings on global warming, notes that the Chinese character used to write “Crisis” is comprised of components meaning both “Challenge” and “Opportunity.” There is general consensus in the scientific community that reduction of acreage in the South American rainforest represents a major loss to the planet’s ability to process carbon, a leading greenhouse gas responsible for global warming. This represents both a challenge and an opportunity.
The Challenge
Although many organizations are committed to preserving remaining tracts of virgin rainforest, little is being done to address the financial incentive for the “slash-and-burn” agriculture that ranks alongside the lumber, agribusiness and petrochemical industries as a main culprit of deforestation.
Ever since the first humans struck into the rainforest thousands of years ago, the indigenous communities throughout the Amazon basin have mastered the skills of hunting, gathering, gardening and horticulture, as well as aquaculture in this richly biodiverse region. However, as the industrialized world has encroached upon the rainforest, spoiling it by both habitat loss/damage and pollution, the indigenous peoples have had their lifestyle permanently disrupted. Deforestation has drastically reduced the amount of game available for hunting, and over-fishing has severely depleted the more densely populated stretches of rivers such as the Amazon and the Ucayali. Industrial centers such as Iquitos and Pucallpa (Peru) and Menaus (Brazil) now teem with industry: mining, petrochemical exploration, logging, construction, manufacturing, retail and wholesale distribution, entertainment, hospitality, etc. Populations of mostly “Mestizo” but also indigenous people inhabit these noisy, polluted cities, and most regional economic life is based upon what goes on in these urban centers.
The Opportunity
Fish-farming (aquaculture) has been shown to be an ideal way for indigenous rainforest communities to determine their own futures. Native species, such as Gamitana and Boquichico, are fast-growing, commonly eaten fish that are largely vegetarian in diet and command good prices in local and, in some cases, international markets.
Fish-farming is an ideal economic activity for the following reasons:
· No deforestation (rainforest land has many ponds and lagoons ideal for fish-farming; therefore eliminating the need to cut down large amounts of trees)
· No environmental threat (any fish that escape due to flooding or pond breaches are native to the area and “belong there” anyway)
· Familiarity with fish species (Indigenous people have fished these species for years)
· Minimal materials needed for daily operation (traditional dugout canoes and nets)
· Low-cost fish food (much of the fish food used can be grown or gathered locally)
The Proposition
Create a successful fish-farm operation in an influential Peruvian indigenous community - San Francisco de Yarinacocha. Allow the technology and economic model to spread throughout the region, thus empowering these communities to participate in the economy without the need to disrupt the forest in which they live just to “make a buck.”
The Fish Farm: Progress to Date
In early 2007, Al Polito (Activist/Musician/Writer of Portland, OR), Paola Pomposini (a translation specialist based in Lima, Peru) and Maria Esther Palacios Burbano (Aquaculture Specialist with University of San Marcos, Lima, Peru) met in Lima and San Francisco Yarinacocha with renowned community leader Mateo Arevalo to begin the groundwork for the project.
More than 40 villagers expressed interest in participating in the project.
For two days following the town meeting, Burbano and Polito accompanied a group of Shipibo men in exploring the forests surrounding the village to find a suitable site to begin the first phase of the project. On the second day, the group settled on a small spring-fed lake within a mile of the village (pictured below).
Soon thereafter, Polito accompanied Mateo Arevalo, former village chief, shaman and university-trained botanist to tour the Aquaculture Research Center of University of San Marcos’ IVITA (Instituto Veterinario de Investigaciones Tropicales y de Altura), located one hour outside of Pucallpa. IVITA’s Dr. Guadalupe Contreras explained to Arevalo the steps necessary to complete an effective fish farm.
Burbano has succeeded in assembling a coalition involving IVITA (providing support and facilities), San Marcos University (providing leadership and guidance), with researchers from other organizations who have also expressed interest: including Amazonia Aquaculture Service and Piscicultura Panama of Brazil (two private enterprises) UNAM: Mexico, and National Cheju University of Korea. The additional researchers will help ensure the quality of the research.
What they need:
Currently, this group needs around $10,000 in order to undertake this collaborative fish farm venture.
If you would like to support this effort toward sustainable livelihoods in the Amazon, you can donate through Village Earth by
1- Through Pay Pal to the right side of this blog. Please indicate you would like your contribution to go towards the San Francisco Fish Farm Project
2- By calling 970-491-5754 and donate with your credit card
3- Our by sending a check or money order to: Village Earth P.O. Box 797 Fort Collins, CO 80522
All donations for this project are 100% tax-deductible as Village Earth is a 501 c 3 non-profit organization.
(English Translation by Morgan King; original text by Limber Gomez) The radio program "Intercultural Vision" is an informative program and is a political, social, cultural and economic analysis, that Limber Gomez started in 2006, but because of the lack of economic resources and sponsors it cannot continue. In the seventh month running we began with a new sponsorship from the National Intercultural University of the Amazon (UNIA), but the sponsorship was only for one month and now it is gone. It is sad that we had such a short time, the indigenous population identifies with Intercultural Vision because they say that it is the voice of the indigenous people. Intercultural Vision is concerned with political, social, economic and cultural issues, and they have denounced to the regional authorities that they have listened but that the population asks for a real voice and that Intercultural Vision continue.
If any Village Earth supporters are interested in helping keep this Intercultural Vision program alive and running, please contact kristina@villageearth.org
Por Limber Gomez: EL PROGRMA RADIAL "VISION INTERCULTURAL" ES UN PROGRAMA INFORMATIVO Y DE ANALISIS POLITICO, SOCIAL, CULTURAL Y ECONOMICO, QUE INICIO EN EL AÑO 2006, PERO POR CUESTIONES DE FALTA DE RECURSOS ECONOMICOS Y LA FALTA DE AUSIPICIADORES NO PUEDE TENER CONTINUIDAD. DESDEPUS DE SIETE MESES INICIO NUVAMENTE PERO CON EL AUSPICIO DE LA UNIVERSIDAD NACIONAL INTERCULTURAL DE LA AMAZONIA - UNIA, PERO EL AUSPICIO HA SIDO DE TAN SOLO UN MES Y AHORA NO ESTA SALIENDO AL AIRE. PERO APESAR SUS CORTOS TIEMPOS DE SALIDA, OCUPA EN EL PRIMER LUGAR DEL REITIN Y LA POBLACION INDIGENA SE IDENTIFICA CON VISION INTERCULTURAL PORQUE DICEN QUE ES LA VOZ DEL PUEBLO INDIGENA.
VISION INTERCULTURAL VIENE CON TEMAS POLITICOS Y SOCIALES, ASI MISMO ECONOMICOS Y CULTURALES, Y SUS DENUNCIAS A LAS AUTORIDADES REGIONALES HAN SIDO ESCUCHADAS, POR ESO LA POBLACION PIDE A VIVA VOZ QUE VISION INTERCULTURAL CONTINUE.
Derrame de petróleo el 31 de diciembre de 2007 Foto: FECONACO
La Federación de Comunidades Nativas del río Corrientes (FECONACO) denunció un nuevo derrame de petróleo ocurrido el 31 de diciembre de 2007 el cual contaminó seis kilómetros de la quebrada de Timu Entsu, utilizada por los pobladores para labores de pesca y caza.
La denuncia fue presentada ante la Unidad de Exploración y Explotación del Organismo Supervisor de la Inversión Privada en Energía y Minería (OSINERMING).
La responsable de dicha acción delictiva es la empresa argentina Pluspetrol, responsable de explotar los lotes petroleros 1AB y 8, en la cuenca del río Corrientes, región Loreto.
La denuncia ha sido acompañada de fotos y videos tomados por los monitores ambientales de la mencionada organización indígena responsables desde el 2005 de monitorear y vigilar la calidad ambiental de su territorio.
FECONACO solicita investigar este nuevo derrame de petróleo que afecta no sólo el medio ambiente de los achuar, sino pone en riesgo la salud de los pobladores de las comunidades indígenas próximas a la zona del derrame.
Durante el año 2007 FECONACO denunció a Pluspetrol por los derrames de petróleo ocurridos en las siguientes fechas:
4 y 24 de abril : pozos Shiviyacu 12 y Shiviyacu 16 – 17.
17 de octubre: derrame en poza de seguridad Lote 1AB.
23 de octubre: fuga de petróleo de tubería de diesel.
24 de octubre: derrame de petróleo en el Lote 1AB.
29 de octubre: derrame de petróleo contaminó la quebrada Tseku Entsa.
Para mayor información comunicarse con FECONACO: +511 065-600454 ó +511 065-600455 Jorge Jordán : +511 254-2490 ó +511 952-36701
Thank you to all who supported this important campaign!
National and international allies staged an important protest outside the Houston Petroleum Club, while the vice president of AIDESEP (the Inter-ethnic Development Association of the Peruvian Amazon), Robert Guimaraes, took the opportunity to speak to potential investors and let them know the risks of investing in oil development in the Amazon.
Unfortunately, two of the three Shipibo delegates were not able to make the trip because their visas were denied by the US government. In many respects, this symbolizes the obstacles that indigenous people face in participating in global dialogue that are crucial in exercising the right to determine their own "development" path.
The good news is that Robert Guimaraes was able to deliver a powerful message to potential investors and to Perupetro, Peru's hydrocarbon licensing agency. Quoting Robert Guimaraes, "We request that you exclude those blocks that overlap communal indigenous territories. More that 80% of the population in Corrientes river, mostly children, have cadmium and lead in their blood. Just as for you there are things that cannot be negotiated, for us some things, like indigenous land, cannot be negotiated." The cadmium and lead that Robert refers to is the result of over 30 years of Oxy Petroleum operations in Northern Perú, where the Achuar people have been severely affected.
The Peruvian government's latest efforts to place the Amazon region in the hands of oil developers puts the entire Amazon at risk, especially indigenous people in voluntary isolation, and clearly violates international rights benchmarks such as Free, Prior and Informed Consent, contained in the recently approved UN Declaration on the Rights of Indigenous Peoples (of which Peru is a signatory). It is precisely the Peruvian government's rather shameful attempt to manipulate, distort, and even suppress indigenous opposition to oil development that makes it so important to support indigenous leaders efforts to make their voices heard at international venues such as Perúpetro's Houston road-show. Otherwise, potential investors not only get a distorted view of indigenous opinion, but local indigenous people are excluded the global decision-making process that directly affect their lives.
Given that two of the delegates weren't able to come to Houston, we would like to continue with our efforts to support these types of crucial interventions. Perupetro is planning another event in August, again designed to divvy up the Amazon for even more oil development. With your continued support, we would like to help these delegates make their presence at this event as well. And hopefully the impact will be even greater.
Letter from AIDESEP to Peruvian Government Officials
Lima, 08 de Febrero de 2008.
Señores: Alan García Pérez Presidente Constitucional
Juan Valdivia Romero Ministro de Energía y Minas
Daniel Saba de Andrea Presidente PERUPETRO S.A.
Presente.-
Las comunidades indígenas de la amazonia peruana a través de nuestras organizaciones representativas, en múltiples oportunidades hemos manifestado nuestra firme posición de rechazar el ingreso de las compañías petroleras en nuestros territorios comunales, por que no queremos contaminar nuestros recursos naturales tales como bosques, ríos, quebradas, biodiversidad; en ella se desarrolla nuestras vidas, es nuestro espacio cultural y espiritual y de las futuras generaciones, queremos conservarla frente a los graves consecuencias tales como el calentamiento global y sus efectos los cambios climáticos.
Recientemente, el congreso ha aprobado la Ley Nº 28736, Según el artículo 4° deben respetar la vida y salud de los pueblos en situación de aislamiento voluntario por encontrarse en situación de alta vulnerabilidad, motivo por el cual se prohíben actividades de aprovechamiento de recursos, como son las actividades hidrocarburíferas, nada esto se está respetando en estos procesos de licitaciones, mal informando a los inversionistas, negando nuestras existencias. Los pueblos indígenas consideramos que la actividad petrolera no es la única fuente de ingresos para el país, queremos conservar nuestros recursos, comos lo hemos conservado con sabiduría, hoy vemos como se destruyen fácilmente.
Basta ya Señor Alan García, usted no puede calificar a los ciudadanos que los eligieron de “Perros del Hortelano” Somos pueblos con derechos, dignos de ser respetados y escuchados.
RISK PROFILE: Oil Concessions in the Peruvian Amazon February 6, 2008 Perupetro
Overview This year the Perupetro will attempt to auction the 6 remaining oil and gas concessions in the Amazon region, all of which they were not able auction last January. All of these blocks in the Amazon overlap indigenous reserves, legally titled indigenous lands, naturally protected areas, or lands that have special status. The Peruvian government has consistently failed to consult indigenous communities prior to establishing concessions, as required by Peruvian and International Law. Indigenous communities throughout Peru are calling for a suspension of the current concessioning round and vow to oppose new oil projects. To demonstrate concern, some have shutdown oil operations, such as the recent two-week shutdown of Pluspetrol’s operations in the northern Peruvian Amazon. Oil majors like Occidental Petroleum recently announced withdrawal from Peru after thirty years – citing indigenous opposition as one reason.
Unstable institutional framework for investment Recent controversies between key state institutions regarding the entire process of defining oil and gas blocks suggest that the institutional and constitutional framework of the entire process is unclear. For example, the National Ombudsman Office issued a report questioning the government’s oil and gas development policy and highlighting the controversy surrounding the legal framework that regulates the exploration and exploitation of oil and gas in naturally protected areas. The report also spells out how investors might be awarded blocks that are located in legally protected areas, complicating operational procedures for years to come.
Financing Risks Many projects have difficulty breaking ground, given a growing number of private and public sector lenders have adopted strong policies (e.g. Equator Principles adopted by Banks making up over 90 percent of the project finance market) to finance controversial concessions. It may be far more difficult for project sponsors to attract co-sponsors or to secure financing for new projects that are opposed by their host communities or that are located in ecologically sensitive regions. Investors and financiers may delay their involvement, require more lucrative terms as mitigation for the additional risk or may simply decline to participate at all. For example, in 2005 Manhattan Minerals was forced to abandon its plans for a mine in Tambogrande, Peru after intense community opposition prevented the company from bringing a major partner to the venture.
Operational Risks Determined, local communities often have the power to slow down projects and, in some cases, even shut them down. Through blockades, protests, work stoppages and litigation, community opposition can raise production costs and impede the projects ability to bring product to market. Similarly, complying with national and international safeguards for operating in ecologically sensitive areas of the Amazon involve a series of logistical and engineering challenges that if not met, can result in a variety of collateral risks. For example, the Camisea gas pipeline had five ruptures in the first 18 months of operation, resulting in negative public opinion.
Community Opposition The case for heeding community opposition is compelling. Gaining community consent for a project involves the internationally-accepted principle of free, prior, informed consent (FPIC). Peruvian law and international conventions mandate that communities be consulted, prior to the creation of oil concessions as well as during the Environmental Impact Assessment process. Yet mere engagement or consultation will not always be sufficient to fully address risks. Consultations that do not resolve a community’s reasons for opposition nor achieve consent will provide little assurance against potentially costly and disruptive conflict. Increasingly, major institutional investors, such as the New York City and New York State pension funs and the California Public Employees’ Retirement System, are voicing grave concerns about the financial risks and poor returns from projects that move ahead on indigenous lands without their prior consent.
Recent examples of community opposition include: o In June of 2007, indigenous communities categorically rejected the entrance of the Colombian Oil company Hocol to carryout exploration and exploitation activities in block 116, even offering their lives: “ the Wampis People express our opposition to fight with our lives to defend our territories and natural resources which are mediums of life to present and future generations…..”. It is worth noting that while a contract was signed almost two years ago, operations have yet to proceed. • October 2006 Achuar two-week blockade of Pluspetrol’s installations – resulting in a multi-million dollar agreement and costing $2.4 million/day of lost revenue. • January 2005 Machiguenga protest of the Camisea gas project – resulting in a four-month delay and an 18-month delay in the InterAmerican Development Bank’s loan disbursement to the project.
Before investing in the Amazon, consider these downside risks due to community opposition: • Increased costs and delays in project construction and operation; • Difficulty in securing favorable financing or long term contracts; • Increased costs in mitigating environmental and social impacts.
Civil Society Opposition Opposition to oil development in Peru is not limited to indigenous communities as many civil society organizations have also publicly denounced the Garcia administration’s policies. In January of 2007, for example, 40 civil society organizations signed a public statement that expressed concern over government policy regarding the process of awarding of contracts for oil and gas exploration and exploitation specifically on those blocks that overlap territorial reserves for indigenous people in isolation and naturally protected areas. These organizations will continue to support the campaign to prevent oil development in these areas.
Isolated or “Uncontacted” Indigenous Peoples These impacts include: threat of contact between isolated peoples and oil workers - which could include forced contact (as was the case with Peru's Camisea gas project) or even violent confrontations (as has been the case in Ecuador's Yasuni Park); threat to the life and health of isolated peoples because, for example, they lack the immune defenses to confront illnesses introduced by outsiders - leading to possible death; and impacts to the fragile rainforest environment on which they depend.
Prepared by: Amazon Alliance, Amazon Watch and Save America’s Forests For more information, email investors@amazonwatch.org
Above: This map shows the different exploration and exploitation blocks leased out by the Peruvian government to the oil companies.
Below: A view of the proposed drilling area as seen from satellite images.
The Shipibo expressed their grave concern about the exploitation of Block 114 which is home to dozens of Shipibo and other indigenous communities. Not only are the communities living within the confines of Block 114 worried, but also those downstream because of the expected water contamination from the oil sites.
PanAndean Resources has purchased the rights to Block 114 and is expected to begin drilling in 2008.
Pan Andean Resources is headquartered in Dublin, Ireland. Here is an excerpt from their website:
"Block 114 located in Central Peru: 1.85 million acres; At least 10 anticline structures identified in Block: Estimated oil resources in block: 400 millions Barrels; API of oil: 30 – 35°; Easy river access to refineries. Exploration commenced Q3 2006. First phase involves reprocessing and interpretation of 500 kilometres of seismic followed by 150 kilometres of new seismic and one well. Technical and environmental work in progress on Rio Caco structure. Drilling up to 3 wells on Rio Caco to be completed by April 2008. Block 114, located in the Ucayali Sub Andean Basin, north of the world-class Camisea gas-condensate field, with proven and probable reserves in the range of 15 TCF of natural gas and 600 million barrels of condensate. Block 114 is located to the south of important oil and gas fields such as Maquia, Aguas Calientes and Aguaytia. The immediate focus will be on confirmation and production drilling of the Rio Caco Structure. Potential recoverable reserves are in the range of 90 million barrels. Production would reach 30,000 barrels per day in 2012. The Work Plan will be to carry out the required Environmental Impact and Technical Evaluation work, in order to be drilling the Rio Caco confirmation well beginning in August-September 2007. Should that well be successful, three additional wells would be drilled as soon as practical and production would be flowing beginning in March-April 2008."
There is no mention of the thousands of indigenous people that inhabit the region, nor the possible consequences to the health of the world's largest remaining tropical forest, nor to the world's largest watershed.
According to Peruvian Law: "The Organic Law for Hydrocarbons, Law N° 26221, was enacted on August 19, 1993, coming into effect on November 18, 1993. Such norm was modified by Law No. 26734 as of December 30 1996, No. 26817 as of June 23, 1997, and Law No. 27343 as of September 01, 2000, No. 27377 as of December 06, and Law No. 27391 as of December 29, 2000. This norm, which is intended to foster the investments in fuel resource exploration and exploitation activities, created PERUPETRO S.A. as a Private Law State Company of the Energy and Mining Sector.
Considering such law, the Government promotes the development of Fuel Resource activities based on the free competition and access to the economic activity, guaranteeing the juridical stability of the contracts according to provisions set forth in article 62° of the Constitution of Peru.Likewise, it guarantees the Contractors the stability of the taxation and foreign exchange regimes in force to the date of the signing of the contract.
Law No. 26221 sets that Fuel Resources exploration and exploitation activities will be carried out under the form of License Contracts as well as Service Agreements or other contract modalities authorized by the Ministry of Energy and Mining, and governed by the Private Law, and which after being approved and signed, may only be modified according to a written agreement signed by both parties. Likewise, any modification must be approved by Supreme Decree." (Source: PeruPetro.com)
However, also according to Article 89 of the Peruvian Constitution:
"Rural and Native Communities are legally recognized and enjoy legal status. They are autonomous in terms of their organization, communal working, use and free disposal of their land, as well as economically and administratively within the framework established by law. Ownership of their land is imprescriptible except in the case of abandonment described in the preceding article. The government respects the cultural identity of the Rural and Native Communities."
Although indigenous communities are given the legal titles to their land, their is little protection afforded to these communities under Peruvian law against foreign companies contaminating their watersheds and destroying their forests.
According to the International Labour Organization's Convention (No. 169) concerning Indigenous and Tribal peoples in Independent Countries:
Article 15
1. The rights of the peoples concerned to the natural resources pertaining to their lands shall be specially safeguarded. These rights include the right of these peoples to participate in the use, management and conservation of these resources.
2. In cases in which the State retains the ownership of mineral or sub-surface resources or rights to other resources pertaining to lands, governments shall establish or maintain procedures through which they shall consult these peoples, with a view to ascertaining whether and to what degree their interests would be prejudiced, before undertaking or permitting any programmes for the exploration or exploitation of such resources pertaining to their lands. The peoples concerned shall wherever possible participate in the benefits of such activities, and shall receive fair compensation for any damages which they may sustain as a result of such activities.
For more information about the destruction caused to the environment and indigenous communities by oil companies, check out Amazon Watch and Oilwatch. There are hundreds of resources available on the internet documenting the destruction to the world's indigenous and other marginalized communities and their environments around the world by oil companies.
No matter how environmentally-friendly these oil companies claim to be, it is impossible to extract oil in such a fragile environment without damaging the ecological integrity of the region.
The Shipibo depend upon their rivers and forests for their subsistence and livelihoods. Their economy, culture, and health depend upon their access to healthy ecosystems.
Village Earth is working with communities to help them protect and defend their territories and environments.
What can you do to help?
You can donate to Village Earth's efforts to help protect indigenous land in the Peruvian Amazon.
Lessen your dependence on oil and oil-based products. In the global market economy, only when demand for oil drops will drilling cease. Therefore, the future lies in YOUR hands.
Write to these companies and let them know that you disapprove of drilling for oil on or near indigenous lands in the ecologically-fragile Amazon region:
Dr. John Teeling Pan Andean Resources 162, Clontarf Road Dublin 3 Ireland
Below: The indigenous people of Masisea are learning to use GPS through a Village Earth initiative, so that they can monitor their lands and borders.
Continental Summit of Indigenous Peoples Meets in Guatemala
Thousands of Indigenous peoples from 24 countries gathered in Guatemala on March 26 for the Third Continental Summit of Indigenous Peoples and Nationalities of Abya Yala. After U.S. President George W. Bush visited the country two weeks earlier during his contentious "diplomatic" tour of Latin America, Maya priests cleansed the site of his "bad spirits" in preparation for the summit.
The week-long summit was held in Iximché, a sacred Maya site and main city of the Kaqchikel Maya people. The first day dawned bright and sunny. In Tecpán, a nearby town where many of the delegates to the summit were housed with local families, organizers gathered in the main plaza and exploded fireworks to celebrate the beginning of the meetings. In the early morning light, delegates crowded on buses to travel the four kilometers up to the Iximché ceremonial site. Nestled in a plaza among the pyramids, Maya leaders led the group in a spiritual ceremony as the sun peeked over the horizon. On subsequent days, people from the North, South, and Central America all took their turns with the opening ceremonies.
After the ceremonies, delegates descended to the entrance of the archaeological site for breakfast (well organized in a communitarian and solidarity style) and the inauguration of the summit under a huge tent set up for this purpose. A Maya elder cleansed the speaker’s table with incense before the presentations began. Despite this cosmological framing, the summit’s discussions focused primarily on economic and political rather than cultural issues. The summit’s slogan "from resistance to power" captured the spirit of the event. It is not enough to resist oppression, but Indigenous peoples need to present concrete and positive alternatives to make a better and more inclusive world.The summit’s ideological orientation was apparent from the inaugural panel onward. After Tecpán’s mayor welcomed delegates to Iximché, Ecuadorian Indigenous activist and Continental Council member Blanca Chancoso called for Indigenous peoples to be treated as citizens and members of a democracy. She rejected war making, militarization, and free trade pacts.
"Our world is not for sale," she declared. "Bush is not welcome here. We want, instead, people who support life. Yes to life. Imperialism and capitalism has left us with a historic debt, and they owe us for this debt."
She emphasized the importance of people creating alternatives to the current system.
Joel Suárez from the Americas Social Forum was also present to announce that the Third Americas Social Forum will be held in Guatemala in 2008. For it to be successful, Suárez emphasized, the forum must have an Indigenous and female face. He called on delegates to support the forum.
Indigenous Peoples and Nation-States
Three plenary panels with invited speakers framed the discussions of the summit’s theme of moving from resistance to power. The panels examined relations between Indigenous peoples and nation-states, territory and natural resources, and Indigenous governments.Irma Alicia Velásquez Nimatuj from Guatemala pointed to a gap between Indigenous political understandings and the technical skills necessary to achieve those visions. In particular, Indigenous leaders need better training in economics and international law. But this does not mean borrowing solutions from the outside world.
"There are no recipes for success," Velásquez emphasized. "We need to make up our own alternatives."Bolivia's foreign relations minister David Choquehuanca argued that we should not rebuild current states, but dream and create new ones.
"Our minds are colonized," he stated, "but not our hearts. It is time to listen to our hearts, because this is what builds resistance."
Development plans look for a better life, but this results in inequality. Indigenous peoples, instead, look to how to live well (vivir bien). Choquehuanca emphasized the need to look for a culture of life.
Rodolfo Pocop from the Guatemalan organization Waqib' Kej argued that we need a new word for the term "resources" because it reflects a mercantilist concept foreign to Indigenous cosmology. He suggested using instead "mother earth" because if we don’t live in harmony with the earth we will not have life.
Isaac Avalos, secretary general of the Confederación Sindical Única de Trabajadores Campesinos de Bolivia (CSUTCB), picked up on this concept, suggesting that we should not talk about land but territory because it is a much broader term that includes everything–land, air, water, petroleum, gas, etc. Following along with this symbolism, we must take care of the earth as our mother so that it can continue to provide a future for its children. The discussions led the gathered delegates to advocate for very practical and concrete actions, such as drinking local water and boycotting Coca-Cola.
Following the panels, delegates broke into working groups that focused on a variety of themes including self-determination, intellectual property rights, identity and cosmology, globalization, and Indigenous justice systems. While public events were often filled with discourses long on rhetoric, the workshops provided a venue for substantive and concrete proposals.
Women
Inclusion and equality are expressed values that have long run through many Indigenous communities and organizations. Nevertheless, aspects of the dominant culture’s inequalities surfaced throughout the summit, most visibly apparent in gender inequalities. Women participated actively and massively throughout the summit. But while organizers made honorable attempts at equality on the plenary panels, men still outnumbered women by about three to one at the speakers’ tables. The imbalance became even more notable during discussion periods during which there were about ten men for every woman who approached the mike. Finally, a woman from Peru rose to note that men always dominate these conversations. "We need parity," she demanded, "both individually and collectively."
Declaration of Iximché
The most visible and immediate outcome of the summit was the Declaration of Iximché (available in Spanish and English on the summit’s website http://www.cumbrecontinentalindigena.org/). It is a strong statement that condemns the U.S. government’s militaristic and imperialistic policies, and calls for respect for human rights, territory, and self-determination. It ratified an ancestral right to territory and common resources of the mother earth, rejected free trade pacts, condemned the construction of a wall between Mexico and the United States, and called for the legalization of coca leaves.
For an Indigenous summit, the declaration is perhaps notable for its lack of explicit ethnic discourse. Instead, it spoke of struggles against neoliberalism and for food sovereignty. On one hand, this pointed to the Indigenous movement’s alignment with broader popular struggles in the Americas. On the other, it demonstrated a maturation of Indigenous ideologies that permeate throughout the human experience. Political and economic rights were focused through a lens of Indigenous identity, with a focus on concrete and pragmatic actions. For example, in justifying the declaration’s condemnation of a the construction of a wall on the United States/Mexico border, Tonatierra’s Tupac Enrique Acosta declared that nowhere in the Americas could Indigenous peoples be considered immigrants because colonial borders were imposed from the outside.
The declaration endorsed the candidacy of Bolivia’s Indigenous president Evo Morales for the Nobel Peace Prize. Morales was widely cheered at the summit. Initial plans called for him to attend the summit’s closing rally, but ongoing political tensions in Bolivia prevented him from traveling to Guatemala. Instead, he sent a letter that read, "After more than 500 years of oppression and domination, they have not been able to eliminate us. Here we are alive and united with nature. Today we resist to recuperate together our sovereignty."
Morales’ reception was in notable contrast to Guatemala’s own 1992 Noble Peace Prize winner Rigoberta Menchú who is currently making a bid for the presidency of that country. She did not appear at the summit, nor did she send a message. A delegate’s proposal to include support for her presidential aspirations in the declaration was loudly rejected. Some justified this exclusion as a reluctance to become involved in the internal politics of a country. What it perhaps more accurately reflected, however, was the messy contradictions of aspiring to exactly what the summit’s theme advocated: political power. Menchú continues to enjoy more support outside of Guatemala than within, with some of the choices she has made for political alliances being unpopular among her base. The refusal to support her candidacy was the most visible fractionalization at the summit.Integration of Indigenous MovementsIn order to build toward the integration of a continental Indigenous movement, organizers called for regional coordinating committees in Central and North America similar to South America’s Coordinating Body for the Indigenous Organizations of the Amazon Basin (COICA) and the Andean Coordinating Body of Indigenous Organizations that was formed last year. Delegates also agreed to establish a Continental Coordinating body for Nationalities and Indigenous Peoples of the Americas. The body will allow exchange of ideas about quality of life and the movement against neoliberal trade policy.
The final item of business at the closing session was the location for the next meeting. The first summit was held in Mexico in 2000 and the second in Ecuador in 2004. Organizers requested that proposals be done by region not country, and proposed that the next logical location would be either southern South America or the North. No proposal was forthcoming from the North, but Argentina proposed the Chilean side of the triple Peru/Bolivia/Chile border in 2009. Justification for the location including supporting socialist president Michelle Bachelet to lead Chile out of the shadow of the Pinochet dictatorship, and the lingering issue of Bolivia’s outlet to the sea.
The continental coordinating committee will be based in Chile to help organize the next summit. The idea of a continental Indigenous organization did not seem to inspire a good deal of enthusiasm among the assembled delegates, although when it came to a vote only three delegates indicated their opposition. Perhaps delegates recognized the value of international meetings but believed that the most important work would happen locally in their own communities. Regional Indigenous organizations in Latin America have a history of being subject to external co-optation and internal divisions, which naturally makes some activists hesitant to create another such supra-natural organization. Nevertheless, no one publicly questioned the wisdom of forming more regional coordinating bodies.
Despite these persistent concerns and other divisions that occasionally surfaced, the level of energy and optimism at the summit was high. The week closed with three marches that converged in a rally in Guatemala City’s main plaza, symbolically representing the unification of Indigenous struggles across the Americas. In the dimming light, organizers launched three hot air balloons, two with the rainbow colors of the Indigenous flag. As delegates slowly dispersed, a remaining determined group of activists danced in a circle waving Indigenous flags as a Bolivian tune "Somos Más" (we are more) blasted on the sound system. An almost full moon hung over the national palace. The week-long summit ended on a high note. The meeting seemed to have built a lot of positive energy. Discussions reflected a deepening and broadening of concerns and strategies. The gathering successfully strengthened both local and transnational Indigenous organizing efforts.
Marc Becker is a Latin America historian and a founder of NativeWeb, a project to use the Internet to advance Indigenous struggles. Contact him at marc@yachana.org
Above: Enjoying a relaxing evening after the workshop.
Village Earth was asked by some prominent Shipibo leaders a few months back to facilitate another regional workshop this time with more of an emphasis on intercommunity cooperation. So the Village Earth team returned for a 7-day workshop in early January. Twenty-four Shipibo leaders participated representing six communities in four different districts throughout the Ucayali. The workshop began with a review of past Village Earth-Shipibo collaborations and a viewing of the Village Earth/Shipibo documentary film, "The Children of the Anaconda". Then we began a district-wide mapping session so community members would be begin to think beyond their own borders. This brought up an array of environmental issues as participants discussed sharing forest and river resources with neighboring communities, but also the destruction being wrought by logging and oil companies in the region.
Below: Shipibo children participated by drawing their own map of their community and then presented it to the group. For community initiatives to be truly sustainable, children, too, must always be involved in the process.
Village Earth would like to facilitate collaboration between our project partners, and both the Lakota and Shipibo have expressed much interest in working together in the future as they face many of the same issues being the indigenous inhabitants of the Americas. We decided to do a viewing of the Village Earth-produced documentary film "Rezonomics" which highlights the economic situation on the Pine Ridge Reservation. Although they inhabit vastly different environments, the Shipibo found many similarities in their struggles and learned from the Lakota new ways to think about many of their issues.
This was followed by a discussion on the roles and activities of NGOs (non-governmental organizations) in Shipibo country. This led to a very interesting discussion about NGOs and top-down funding models which many times inhibits NGOs from being responsive to community needs and truly participatory community-based development. The Shipibo have dealt with NGO after NGO letting them down with failed promises. However, this is not purely the fault of the NGO. The Shipibo, too, recognize that they need to be proactive and organized when soliciting the assistance of NGOs. Only when both parties are in consensus and work through the Shipibo model of community organization is there the potential to have successful collaborations.
This led us to the discussion of 'So, what has been successful?' What has worked before and how did they organize to make it happen? This is an important part of the Village Earth process because we want to encourage communities to build off of past successes instead of reinventing the wheel each time. Many community projects had been successful before - from communal construction projects to fish farms. Then we questioned, "How did the communities organize themselves in order to make these projects happen?"
Above: One influential Shipibo leader, Limber Gomez, draws out the model of intra and inter-community governance that the Shipibo people use to organize themselves. This highlighted the disconnect between the way NGOs were entering the communities and beginning their work and the way in which Shipibo communities build consensus and participation for projects.
Shipibo communities already have their own consensus-building processes in which the community authorities hold assemblies where everybody is welcomed and encouraged to attend. From this point, committees are democratically-elected to take on different project aspects which then report back to the authorities and the community during the assemblies. They have their own treasurers and methods for financial accountability. Although this seems like such common sense, it is surprising how many outsiders come in thinking they have the answers or that the Shipibo don't know how to manage their own finances or run their own projects. Yet, the Shipibo are actually running their community affairs with incredible organizational capacity which is only disrupted when outsiders try to impose top-down funding and project management.
We then began the strategic planning session with a five-year vision emphasizing regional unity. This was really a question from the heart - what do they really feel for their community and their people, as opposed to just thinking about what material goods they would like to have. This really forced them to look deep inside themselves to come up with their comprehensive vision collectively. Their vision consisted of four main emphasis areas: Community Development, Formation of Shipibo Professionals (business leaders, doctors, engineers, lawyers), Cultural Revival, and the creation of Micro-enterprises.
This led to the question, "What obstacles are holding you back from achieving your vision?" The participants really focused on obstacles they could change themselves instead of focusing on larger global systemic issues that might seem more daunting to overcome. We then moved onto Strategic Directions where participants looked at what they can do in the next year to overcome their obstacles and begin to move toward their vision. The Strategic Directions really got the participants involved and thinking about what they can actually do to achieve their own vision for the future.
Below: All participants were involved in putting their ideas onto the board throughout the visioning process. These young men were rearranging the group's ideas into coherent groupings for the Strategic Directions phase of the workshop.
Finally, the workshop reached its pinnacle in the Action Planning phase. Participants mapped out their plans for the next three months - practical actions that they can actually take to move toward their vision and be active agents in their own "development" process. Eight aspects were deemed the most important areas for action. They are:
First and foremost -- protect and defend Shipibo territory
Broader regional unity
Cultural revival
University scholarships for their children
Small business development
An Indigenous Bank to facilitate economic development
Promoting indigenous foods for better nutrition
Shipibo-run radio stations broadcasting throughout the region
A committee was formed for each of these eight areas, tasks were assigned, timelines and budgets were drawn up, and finally they were presented back to the group.
Above: Leaders of the group planning actions to protect indigenous territory present their plan back to the group for approval.
These eight areas will be further discussed in forthcoming Blog postings. A Transitory Committee was democratically-elected amongst the participants (with at least one representative of each community present in the workshop) to hold an Indigenous Tribunal in June. This June event will be the follow-up to this workshop and it is Village Earth's great honor that the Shipibo have asked Village Earth to return and co-facilitate this historic event. The Tribunal will be a gathering of Indigenous leaders from all 120 Shipibo communities, as well as other regional indigenous groups, to discuss their own alternative plan for "A Better Ucayali".
All in all, this Regional Organizational Workshop was an incredibly empowering event and a great learning experience for all involved. The Shipibo have expressed to the Village Earth team how happy and grateful they are for our support for their self-determination. Yet, when we asked "Who came up with this plan?", the participants realized that it was completely decided and directed by them with Village Earth only providing the framework from which to begin to question and think about some of these important issues.
Village Earth is honored to work with these amazing individuals that participated in this workshop and the Shipibo people as a whole. And we feel privileged to be invited to co-facilitate their landmark Indigenous Tribunal in June 2007.
Above: Village Earth facilitators Kristina Pearson and David Bartecchi dance with the group as the Shipibo band plays in the background. The community organized a farewell party on the last evening of the workshop to celebrate the achievements of the group.
Below: A special thank you to Mayer Kirkpatrick, Mateo Arevalo, and Freddy Arevalo for their hardwork and dedication to this project.
Above: Thank you to Ralf (Village Earth's media specialist), and Chloe (Village Earth's Poet Laureate) for their hardwork and help throughout the workshop.
Below: A very special thank you to Flora - an amazing volunteer who gave so much of her time to help with translations and facilitating the workshop.
And most of all - THANK YOU to all of our donors - without you none of this would have been possible!
As Peru opens up a large swath of Amazon rain forest to oil and gas drilling, a church official has expressed concern over its consequences on indigenous communities and the environment.
“It’s going to have a tremendous impact on the Amazon and on the cultural life of indigenous communities,” said Adda Chuecas, director of the Amazon Center for Anthropology and Practical Application, an organisation founded in 1974 by the bishops of Peru’s Amazon dioceses to defend the rights of indigenous peoples. “One of the strongest impacts is the destruction of natural resources” on which indigenous communities depend for sustenance.“This will result in greater exclusion of these people,” Chuecas said.
Much of Peru’s Amazon rain forest is believed to lie above oil and gas deposits.More than a dozen companies are already drilling for hydrocarbons, and the Peruvian government is offering 12 new concessions in the Amazon, with bids to open in July.Environmentalists are concerned because some of the concessions overlap protected areas, while indigenous leaders worry about lots that include areas inhabited by nomadic peoples, who live much as their ancestors did and shun contact with the outside world.
The indigenous community of Santa Teresita lies on the shores of Cashibococha, a pristine lake near to Pucallpa. Jaime Flores Diaz invited Village Earth to their community for an afternoon of cultural performances. Jaime began this performance group a few years ago after taking in several orphaned children. He began to teach them traditional Shipibo song and dance. Jaime learned many Shipibo songs from his father who was a traditional healer of his community. Jaime was worried that this knowledge would be lost, so he decided to impart his wisdom onto his adopted children.
Below: Jaime Flores Diaz, a cultural visionary for his people
Jaime is interested to teach more Shipibo youth traditional Shipibo song, dance, and even theater. He is currently looking for funding to construct a cultural center in Santa Teresita that will be open to all Shipibo interested in regaining their knowledge of the traditional performing arts. They will also be available for performances for tourists. Not only will youth be regaining an important cultural aspect in the performing arts, but they are also learning so much more about other aspects of Shipibo culture such as traditional clothing and jewelry design. They are also gaining more confindence in themselves - young people are once again proud to be Shipibo.
This project fits into the larger regional plan for the alternative development of the Shipibo nation. One of the eight key aspects of the Shipibo regional plan is to rescue their culture and bring it back from the brink of extinction to once again be a vibrant, flourishing way of life that distinguishes them from the Western world. Cultural exchange was an important component of each communities' plans - cultural exchange from the elders to the youth and also between Shipibo communities and the tourists who come to visit them.
If you are interested in helping to support Jaime's dream of a Shipibo cultural center in Santa Teresita, please contact Village Earth's Peru project coordinator, Kristina Pearson: kristina@villageearth.org or call the Village Earth main office: 1-970-491-5754
