Rights and Resources: Indigenous Communities and Environmental Conservation
Forging Common Ground – Series of Oxford Student Insights to the Skoll World Forum 2017. Kaleem Hawa, DPhil candidate at the University of Oxford, gives his perspective on the Skoll World Forum session “Rights and Resources: Indigenous Communities and Environmental Conservation”.
The session began innocuously enough: a cold, hard April morning in Oxford; the delegates filtering in quietly; an introduction and then a prayer, delivered by Mandy Gull, Deputy Chief of the Cree First Nation of Waswanipi.
The intention of the panel was to discuss environmental conservation and the preservation of biodiversity in the context of Indigenous lands, communities, and ways of life. The talk would quickly blossom though, into a more fulsome articulation of what Indigeneity looks like in the wake of modern industrialisation and the challenges posed by corporations and governments on its actualisation.
Most noticeable at the outset was the optimism – an excitement that time and space had been dedicated on the agenda to talk about Indigenous rights and conservation, that this would elevate the kinds of voices that tended to go underrepresented in international fora. The panelists did not dwell on this type of laudatory self-congratulation for long though; they were incisive, critical, and energised.
For instance, we heard from Flaviano Bianchini, the Founder and Director of Source International, about mining conglomerates in the Peruvian Andes, whose systematised border readjustments forced Indigenous communities onto less fertile lands and whose waste water pollution poisoned rivers and the people who relied on them. We heard from Mandy about the Québec logging companies, whose concerted deforestation threatened essential traplines and strategically deconstructed Indigenous self-autonomy to favour economic ends. Nicole Rycroft, the panel’s lively and eloquent moderator spoke of an unsparing system that – left unchecked – would lead inexorably towards “a simplification or even eradication of the natural biodiversity of that ecosystem and, with that, a degradation of Indigenous cultures that are so inextricably linked to that land.”
This was a panel that displayed in stark relief how Indigenous communities co-exist with the land. If the relationship between man and land in Western culture is largely predicated on a dominion narrative, Indigenous peoples see their traditional territories as sources of strength and life, and their communities come to occupy a role that is simultaneously that of steward and dependent.
As one would expect, this normative difference manifests itself in vastly divergent approaches to conservation and biodiversity. Victor López Illescas, the Executive Director of Ut’z Che’, the Guatemalan Community Forestry Association, works with more than 50 communities across Central and Latin America. He spoke of the essential work being done by Indigenous peoples in the region; according to the statistics, they inhabit more than 95% of all key ecosystems for biodiversity in Central America and are actively engaged in protecting these essential lands and estuaries. He goes on, “from Mexico to Panama, Indigenous peoples and local communities hold legally recognized rights on 65% of the forests remaining in the region, more than any other part of the world” – something that informs why rates of resource exploitation are so much lower in these spots than in others.
This optimism is tempered by the realities of implementation; these protections provide little solace, according to Flaviano. “There is a double standard. On one side, natural protected areas are imposed by governments as a barrier on aggressive expansion by industrial urban-led development models. But these natural protected areas are being decided without consultation with Indigenous peoples, overriding their local governance systems, local knowledge, and demonstrated tradition of protecting those areas.”
This is why groups like Source try to play translator roles. Their hope is to rigorously identify and corroborate abuses and use them as the basis for legal challenges to exploitative business practices. This type of evidence-based approach must, it is emphasised, be done in concert with – not in the place of – the existing advocacy being done by Indigenous communities.
As a Canadian, the most resonant part of the event was the discussion of the Waswanipi Cree First Nation and their efforts to protect the Broadback Valley – a dense old-growth forest home to incredible biodiversity and history. It was fascinating to learn from Mandy about the emphasis on hunting, fishing, and trapping on the land; individuals inherit a family trapline, and become stewards of that land, monitoring the resources and hunting sustainably. Their livelihoods are cyclical: in the spring they go to the bush camps to goose hunt, in the summer they fish and pick berries, in the fall they hunt moose. In a world in which one “cannot be Cree without Eeyou Istchee [The People’s Land],” the push to force communities to stratify traplines for logging leaves indelible effects on lives and cultures.
“I feel like I live on a faultline,” Mandy says in a stinging reference to this year’s Skoll World Forum theme. She continues, “When I flew over the Broadback and saw those clear-cut areas, in that moment I really mourned for what I knew my family had lost. Some of the paths in the Broadback have been here for a thousand years. My father asked me to protect our trapline, my father told me to make sure the trees were never cut. So yes, you can cut down a tree. And yes, then you can plant a new tree. But you have not recreated the forest. There is no way for man to recreate what nature has achieved.”
This poignant portrayal of loss defies easy categorisation. A host of structural challenges are working against these communities: exploitative industry abetted by apathetic or complicit governments, a quickly degrading international commons, and a lack of public attention or momentum.
This panel and others like it should serve as a rousing call to action. So much more needs to be done.
Kaleem Hawa is a PhD candidate in health policy at Oxford University’s Big Data Institute, studying on a Rhodes Scholarship.