“Walking With Our Sisters” is a commemorative art installation for the missing and murdered indigenous women of Canada and the United States.
Representing the unfinished lives of over 600 missing or murdered Indigenous women in Canada, the Walking With Our Sisters project contains only part of a moccasin, the vamp. The vamp, the top part of a moccasin, is most visible and is often beautifully decorated.
Walking With Our Sisters is a commemorative art installation to honor the lives of missing and murdered Indigenous women from Canada and the United States. Organizations such as the Native Women’s Association of Canada have documented nearly 600 cases of murdered and missing indigenous women in Canada that have occurred over the past 20 years. Because of gaps in police and government reporting, the actual numbers may be much higher according to Amnesty International of Canada. Although similar data is not available in the United States, according to the U.S. Department of Justice, American Indian women are 2.5 times more likely than other races to be victims of sexual assault.
A large collaborative installation artwork, Walking With Our Sisters will be presented as a winding path of more than 300 feet of fabric on which the 600 vamps will be laid on the floor. Visitors will have to remove their shoes to walk along a fabric path next to the vamps.
Christi Belcourt, a painter living in Espanola, Ontario of the Otipemiswak/Michif or Métis Nation, came up with the idea while working on a series of paintings to honor women. She paints in acrylic on large canvases depicting floral designs on black background; the images resemble beadwork, she says.
While envisioning her new project, she began noticing the large number of Indigenous women reported missing by friends and family on Facebook. The lack of response from authorities bothered her as she considered that some of the missing girls were the same age as her 15-year-old daughter.
The idea of creating a work that would at once honor and provoke discussion about the number of missing and murdered Indigenous women emerged. “It just blended together,” she recalls.
At first she considered doing the project alone, but the idea of beading six hundred pairs of moccasin tops was daunting, so she began sending out Facebook messages asking for help. Within days she had commitments from more than 200 people who wanted to create vamps for the project. Soon, the project took on a life of its own; she got inquiries from other artists who wanted to get involved as well as people asking how the installation could be brought to their communities.
Belcourt envisions the installation this way: after cedar is laid down on the floor of the exhibition or gallery space, red cloth will be placed over the top. A gray fabric path will wind over the red cloth, its shape defined by the size and dimensions of the space. The vamps will then be placed on the gray path, allowing people to walk beside them. Tobacco will be available at the entrance to the pathway for those who wish to use it for prayer. People can place the tobacco in a vessel at the exit of the installation.
“The installation becomes a place for prayer,” she explains. “There is also sensory memory that people will take with them after leaving the exhibit. It’s not like walking into a space and just seeing work, you have to experience this.”
Before the exhibit is set up in its first venue—the Haida Gwaii Museum in Haida Gwaii, British Columbia for an August 23 opening—Walking With Our Sisters collective members will feast the vamps in ceremony. This sends a message that the artists are following traditional protocol and will encourage those hosting the installation to honor it with their own traditional ways, according to Belcourt.
Each pair of vamps represents the unfinished life of one woman. Belcourt and the creators of Walking With Our Sisters hope that the experience of walking next to the vamps will have a strong impact on participants and encourage people to begin speaking about the issue of missing and murdered women. “There has been an awful silence around this,” she observes. “There has been a silence by government, by police and by the dominant society; it’s as though Indigenous women’s lives aren’t considered important,” she says.
Belcourt’s hope is that visitors to the installation will be empowered to speak about this to other people and that concern will spread. She notes that there has been a call to the Canadian government for a national inquiry into the issue of missing and murdered Indigenous women. “So far, the government has resisted this call,” she says.
Belcourt and her fellow artists received funding by crowdsourcing via Rockethub, Twitter and Facebook. So far, they have raised about $5,000, which covers fabric and supplies. “No one is getting paid for this work, it is 100 percent volunteer,” she adds.
So far, the exhibit is booked to tour through 2018 in Canada and the U.S.
Belacourt says that if she receives more than 600 vamps, the “overage” will be incorporated into the project. “It is widely believed that there are more than 600 missing and murdered Indigenous women. The 600 number refers to the cases verified by the Native Women’s Association of Canada,” she notes.
The following description is listed on the Facebook Walking With Our Sisters page under the “about” tab, “This project is about these women, paying respect to their lives and existence on this earth. They are not forgotten. They are sisters, mothers, daughters, cousins, grandmothers. They have been cared for, they have been loved, and they are missing.”
To learn more about Walking With Our Sisters or to make donations, visit the Facebook group page or e-mail Christi Belcourt at WWOS@live.ca.
Source: USDA Natural Resources Conservation Service
WASHINGTON, July 1, 2013 — USDA’s Natural Resources Conservation Service (NRCS) has developed the world’s largest soil carbon dataset to help producers and planners estimate the impacts of conservation practices on soil carbon levels. USDA is committed to reducing agriculture’s carbon footprint, as Agriculture Secretary Tom Vilsack discussed in a June 5 address at the National Press Club in Washington, D.C. The Secretary outlined USDA’s modern solutions for environmental challenges.
“It is our obligation to equip landowners with the most up-to-date information and technical assistance so we can mitigate the impacts of climate change and help secure sustainable food production systems for the American people,” said NRCS Acting Chief Jason Weller.
Soil has tremendous potential to store carbon, which reduces the levels of carbon dioxide in the atmosphere, one of the leading greenhouse gases contributing to climate change.
Storage potential varies among soils, land covers, land uses and management, and NRCS soil scientists took 148,000 individual soil samples and evaluated them for carbon content. This Rapid Carbon Assessment, or RaCA, dataset serves as a baseline or snapshot in time for the amount of carbon each soil type is holding.
“By understanding our soils’ current carbon content, we can target the ones with the greatest potential to store additional carbon. Planners can use models (where accuracy is enhanced by RaCA data) to better predict the impact a conservation practice might have on enhancing the soil’s carbon content,” Christopher Smith, NRCS soil scientist, said.
Increasing soil carbon is also the single most important component of soil health, Smith said.
Several conservation practices, such as conservation crop rotations or planting cover crops, help increase carbon storage in soil. These crops take carbon dioxide out of the atmosphere and deposit it into the soil as organic matter. They also help reduce erosion and increase water-holding capacity and water infiltration, which increases the resiliency to drought, heavy precipitation and extreme temperatures.
Landowners can calculate how much carbon their conservation practices such as cover crops can remove from the atmosphere with the new tools, COMET- Farm™ and the Agricultural Policy Environmental Extender, or APEX model.
COMET- Farm™, developed in partnerships between USDA and Colorado State University, is a free online tool that allows producers to enter information about their farm or ranch management practices and receive general guidance on actions they can take to build carbon in their soil.
APEX, developed in partnership with Texas Agrilife Research, Texas A&M, and USDA’s Agricultural Research Service and NRCS, is planned for use by NRCS conservation planners and private technical service providers. This tool will also assist NRCS and landowners with properly managing nutrients to keep a balance between soil carbon gains, production goals and impacts on water quality.
The Rapid Carbon Assessment, COMET- Farm™ and APEX open the door to new possibilities for producers, said Dr. Adam Chambers, scientist with the NRCS air quality and atmospheric change team in Oregon.
If carbon can be quantified, verified, and then sold into carbon markets, it is “another potential revenue stream for producers,” said Chambers.
As of Jan. 1, California began regulating a cap and trade carbon credit market for industries. The first to do so, the state is looking for agricultural greenhouse gas emission reduction and carbon sequestration projects to provide offsets into their regulated markets, he said.
“The Rapid Carbon Assessment provided baseline data on how much carbon is in each soil type. COMET-Farm™ can then be used to show how different management practices can increase that soil carbon,” said Chambers, who is guiding the work in environmental markets for the agency through NRCS Conservation Innovation Grants programs.
USDA’s Natural Resources Conservation Service helps America’s farmers and ranchers conserve the Nation’s soil, water, air and other natural resources. All programs are voluntary and offer science-based solutions that benefit both the landowner and the environment.
on Arel/Coastal Images Lady Washington, left, and Hawaiian Chieftain will escort 100 canoes.
Richard Walker, Indian Country Today Media Network
The first tall ships that visited Quinault territory were harbingers of European and American empirical designs. And not all of those visits ended well.
The first European visitors were, presumably, Spanish explorers, arriving off what is now Point Grenville in the schooner Sonora on July 11, 1775 to claim the land for Spain. That visit ended with a bloody battle between Quinault men and the Spanish crew. (Quinault Nation treasurer Lawrence Ralston has a uniform emblem found on the Lower Quinault River confirmed by Spain to be of Spanish origin, circa the 1700s.)
Next came the Americans, in 1788, to trade; then the British, in 1792, to flex their claim on the area and assign British place names. The U.S. inherited Spain and Britain’s claims in the Pacific Northwest through a series of treaties between 1819 and 1846—although nobody asked the Quinaults for their thoughts on the matter. Treaties with indigenous nations and attempts to force the assimilation of the first peoples followed.
The new landing site for cedar canoes hewn by a new generation of Native carvers (Northwest Indian Fisheries Commission)
Next month, during the annual Canoe Journey, history will come full circle when the tall ships Lady Washington and Hawaiian Chieftain escort up to 100 canoes—from First Nations in Washington and British Columbia—as they travel along the open coast from Neah Bay in Makah Nation territory to Taholah at the Quinault Indian Nation, which hosts the journey, August 1 to 6.
The Canoe Journey has “made a tremendous contribution to public education about the heritage of Native people and tribes and First Nations of the Pacific Northwest and British Columbia,” Quinault Indian Nation President Fawn Sharp says. “The events have also contributed mightily to the cultural reinvigoration of Native people and the connection between Indian and non-Indian governments and communities.
“By inviting the Lady Washington and the Hawaiian Chieftain to participate in this event, protocols are being followed which were neglected by tall ships of the past. This could thus be viewed as an opportunity to help make some amends for some past transgressions. Moreover, the participation of these tall ships in this event also helps convey a message that tribal and nontribal communities choose to look forward to and work together on a collaborative basis toward common objectives.”
The Quinault Nation invited the tall ships to escort the canoes this year because 2013 is the 225th anniversary of first contact between the U.S. and the Indigenous Peoples of the Pacific Northwest. “We are very excited to be able to participate in this important cultural event,” says Les Bolton, executive director of the Grays Harbor Historical Seaport Authority, which owns the Lady Washington and the Hawaiian Chieftain.
“2013 marks the 225th anniversary of the first contact between the newly independent United States and the rich coastal cultures of the Pacific Northwest,” says Bolton. “Since that first contact seven generations ago, our world has changed significantly. We want to encourage all people to consider where we began, where we are today, and give thought to the world we want our descendants, seven generations from now, to inherit.”
Launched in 1989 as part of the Washington State Centennial, the Lady Washington is a wooden replica of one of the first U.S.-flagged ships to visit the West Coast of North America. In 1788, the original Lady Washington arrived off the coast of what would later become Oregon to trade with the area’s Indigenous Peoples for furs, then sailed north past Quinault territory en route to Vancouver Island.
The modern Canoe Journey traces its roots to 1989, when educator Emmett Oliver of the Quinault Nation and Frank Brown of the Heiltsuk First Nation in British Columbia developed a canoe journey to be held in conjunction with the Washington State Centennial celebration. The resulting event—the Paddle to Seattle from indigenous lands in Washington and Canada—generated interest among other Northwest Coast Native peoples who wanted to revive the traditional form of travel on the ancestral marine highways. The Canoe Journey has been an annual event since 1993; the Quinault Nation last hosted in 2002.
During the journey, canoe families visit indigenous territories en route to the host destination and share their cultures. Each Canoe Journey is a logistical feat for host destinations, which provide meals and gifts to thousands of guests and host about 100 cultural presentations over a period of a week.
The journey is a feat of fitness for pullers. Pulling long distances in a canoe requires emotional, physical and spiritual fitness. Pledges to be alcohol-free, drug-free and, in many cases, smoke-free, are required. That’s had a tremendous impact on younger pullers.
Spanish emblem (circa 1700s) found in Lower Quinault River (Courtesy Lawrence Ralston)
Indigenous languages are spoken on the journey, particularly at the canoe landings when skippers ask hosts for permission for pullers to come ashore, and at evening ceremonies when traditional dances and songs are shared.
The journey features beautiful cedar canoes carved by a new generation of Native carvers. And the participation of Indigenous Peoples from around the world has grown each year. Among the participants in recent journeys: Ainu (an indigenous people in Japan), Native Hawaiians, Maori, Tlingit and Yupik. “Cedar canoes are deeply significant to our people,” Sharp explains. “Not only do they reflect a connection with the art and practicality of our past, they represent a statement of our commitment to sustain our values and legacies into the future. They are a living embodiment of Northwest tribal tradition, a powerful bond that strengthens our cultural, economic and environmental resolve. They are a reflection of our identity, as individuals and as nations.”
The Canoe Journey is empowering to young pullers. Courage and perseverance are learned on the water and from stories shared by elders. At the Canoe Journey skippers meeting February 23, George Adams, Nooksack, told of his grandmother’s residential school experience, how her mouth was taped shut because she refused to stop speaking her language. For his grandmother, the tape “was a badge of honor. She didn’t give up speaking her language. There are people who have stories on the journey. Listen to the stories, listen to the songs.”
The journey has done a lot to build bridges between Native and non-Native communities as well. Exposure to cultural activities associated with the journey has helped break down barriers and grow cultural understanding. “The Canoe Journey is an event that can help tell people throughout the country that the tribes are still here,” said Sharp, a lawyer and administrative law judge who is also president of the Affiliated Tribes of Northwest Indians. “We’re not going anywhere. We’re alive and well and we will be heard.”
There are other significant aspects of this Canoe Journey:
Restoring a Sacred Gathering Place
The landing will be at Point Grenville, Washington, where the Spanish landed in 1775 and which the British visited and named in 1792. “We want to acknowledge the historical significance of Point Grenville,” Sharp said. “Our Creator blessed our ancestors with ancient knowledge, a sacred and beautiful gathering place, a rich culture, economy, and heritage that were actively practiced at Point Grenville. After centuries of Quinault occupation, Spanish and foreign greed and a desire to lay claim to our lands led to bloodshed and war.”
In the 1930s, Quinault created a scenic park at Point Grenville. The site later became home to a U.S. Coast Guard LORAN Station. For the past three decades, Point Grenville has been vacant. For the Canoe Journey, Quinault has developed or is developing on Point Grenville beach access trails, lawns, a flag pavilion, and viewing areas. The nation is installing three carved-story poles that symbolize Quinault spirituality, sovereignty, and restoration. “This year, our generation [is] restoring the spiritual, cultural and economic significance of our sacred gathering places, starting at the most westerly point of our tribal homelands,” Sharp said. “This year, the entire world will celebrate this restoration and the beauty of our people, lands and ancestral inheritance.”
Monitoring Marine Health
Several canoes will again be outfitted with probes that collect information about water conditions: dissolved oxygen, pH levels, salinity, temperature, and turbidity. Data collected in each Canoe Journey since 2008 are being processed and mapped by the U.S. Geological Survey to help identify signs of climate change, impacts from development, and changes in the levels and types of nutrients and pollutants washing into the ocean.
It’s the melding of one of the oldest technologies on the sea—the carved cedar canoe—with some of the newest technology. Each stainless-steel probe is two feet long and two-and-a-half inches in diameter, and trails the canoe at a depth of six feet, according to the survey. On the trailing edge of the probe are sensors that collect water-quality data every 10 seconds. The data are transmitted to a data logger on board the canoe, and the latitude and longitude is automatically recorded via global positioning system. “When we are able to so capably use traditional tools to achieve such contemporary objectives, a special connection is made that underscores the significance of knowing and understanding tribal history,” Sharp says.
“That is a lesson I hope people will learn from the journey—that there are solutions to the challenges we face today in the annals of our history. Challenges, such as climate change, ocean acidification, water pollution and even social and economic challenges can all be far more easily resolved if we choose to learn from history. Even with today’s computer technology, so many answers to the challenges we all face today are in the wisdom of the ages.”
Honoring Those in Uniform
The theme of this year’s journey is Honoring Our Warriors, a tribute to Native men and women in uniform. “We feel it is important for people everywhere to know that tribal members have been first to serve in the U.S. Armed Forces,” Sharp said, and at a greater number per capita than any other ethnic group. “They deserve every honor we can bestow on them.”
Native Americans in the northern great plains have the highest cancer rates in the United States, particularly lung cancer. It’s a problem that the United States government has woefully ignored, much the horror of the men and women who must carry the painful, life-threatening burden.
The cancer rates started increasing drastically a few decades after uranium mining began on their territory.
According to a report by Earthworks, “Mining not only exposes uranium to the atmosphere, where it becomes reactive, but releases other radioactive elements such as thorium and radium and toxic heavy metals including arsenic, selenium, mercury and cadmium. Exposure to these radioactive elements can cause lung cancer, skin cancer, bone cancer, leukemia, kidney damage and birth defects.”
Today, in the northern great plains states of Wyoming, Montana and the Dakotas, the memory of that uranium mining exists in the form of 2,885 abandoned open pit uranium mines. All of the abandoned mines can be found on land that is supposed to be for the absolute use of the Great Sioux Nation under the 1868 Fort Laramie Treaty with the United States.
The Area Agreed Upon in the Fort Laramie Treaty of 1868 (photo republicoflakotah.com)
There are also 1,200 abandoned uranium mines in the Navajo Nation, where cancer rates are also significantly disproportionate. In fact, it is estimated that 60 to 80 percent of all uranium in the United States is located on tribal land, and three fourths of uranium mining worldwide is on Indigenous land.
Defenders of the Black Hills, a group whose mission is to preserve, protect, restore, and respect the area of the 1851 and 1868 Fort Laramie Treaties, is calling the health situation in their own territory America’s Chernobyl.
It’s not far from the truth. A nuclear physics professor from the University of Michigan, Dr. K. Kearfott, Ph. D., who studied the situation in northwestern South Dakota as well as the situation in Japan has said,
“The radiation levels in parts I visited with my students were higher than those in the evacuated zones around the Fukushima nuclear disaster…”
The contamination from the mines escapes into the air. It poisons grain that is fed to cattle that provide milk and beef for the rest of the nation. The abandoned uranium mines of the Cave Hills in northwestern South Dakota empty into the Grand River which flows through the Standing Rock Indian Reservation. Three villages are located on the Grand River and their residents have used the water for drinking and other domestic purposes for generations. The water runoff from the Slim Buttes abandoned uranium mines empty into the Morreau River which flows through the Cheyenne River Indian Reservation. Both of these rivers empty into the Missouri River which empties into the Mississippi.
Defending their lands, their food, air and water, defending their health and right to thrive as a people, the Defenders of the Black Hills have written legislation, The Uranium Exploration and Mining Accountability Act, calling for study and remediation. This legislation proposes to place a moratorium on any processing or approval of new licenses for uranium exploration or mining operations until all abandoned mines in the country have been cleaned up.
In the last years, uranium mining interests in the United States for use at nuclear power plants has been growing. Being sold as a safer, cleaner and renewable energy, nuclear energy is on the table for America’s desire for energy independence.
However, as it has been witnessed by the Native communities suffering from the health impacts of these mines, who have also lost access to sacred sites, hunting and fishing territory, and land to grow crops, nuclear energy is just another extractive industry with serious adverse health and environmental effects.
The proposed legislation can be found at the website of Defenders of the Black Hills, along with a letter to representative Raul Grijalva from Arizona, urging him to sponsor the legislation. The uranium mines within the 1868 Fort Laramie Treaty territory were never consented to by the Native American communities who now have to suffer the effects of the poisons these mines emit.
Rows and rows of colorful stands are stocked with the best fireworks greeting returning and first time customers. Photo/ Brandi N. Montreuil
For those not attending the annual firework’s show at Tulalip’s Boom City on July 4th, and looking for fun ways to spend the fourth and catch some light shows, here are Fourth of July events, including festivals and parades, around Puget Sound.
3rd of July Fireworks Show & Festival
Food and arts vendors, noon; entertainment begins, 3 p.m. Wednesday, opening ceremony, 6:30 p.m.; fireworks show, 10 p.m. Wednesday, Poulsbo (www.thirdofjuly.org ).
Lake Union 4th of July
Gates open, food vendors, exhibits, inflatables for kids, noon; entertainment, 2-7 p.m.; games and contests, 3, 5 and 7 p.m.; fireworks show, 10:15 p.m.; Gas Works Park, 2101 N. Northlake Way, Seattle; parking limited, food and coolers permitted subject to search, no outside alcohol, no pets, no glass bottles (www.seafair.com).
Independence Day Celebration, Museum of Flight
Skyway Post Veterans of Foreign Wars honor the nation’s birthday with program on the 27 versions of the flag of the United States through history, for all ages, 11 a.m.-3 p.m., Museum of Flight, 9404 E. Marginal Way S., Seattle; $10-$18 (206-764-5720 or www.museumofflight.org ).
4th of July on the Arthur Foss
View of the 4th of July fireworks over Lake Union from the historic tugboat Arthur Foss, adults only, 8:30 p.m., 860 Terry Ave. N., Seattle; $55, preregister (206-447-9800 or nwseaport.org/event/4th-of-july-on-arthur-foss-2013/).
Bellevue Family 4th
Family Fun Zone play area, games, inflatable rides opens 2 p.m.; entertainment by local bands begins 3:45 p.m.; presentation of the colors, 9 p.m.; Bellevue Youth Symphony Orchestra, 9:30 p.m. before and during fireworks display, Bellevue Downtown Park, 10201 N.E. Fourth St., Bellevue (www.bellevuedowntown.org ).
Classic rock band, NW Art Alliance showcase by 25 artists, wine by the glass and lunch available, 10 a.m.-5 p.m., Chateau Ste. Michelle Winery, 14111 N.E. 145th St., Woodinville; may be canceled in case of inclement weather (www.ste-michelle.com/events/).
5K run, 10 a.m., City Park; Children’s Parade, 11:30 a.m., Fifth Avenue South and Howell Street; main parade, noon; entertainment, food vendors, 7:30 p.m., fireworks, 10 p.m., Civic Playfield, Edmonds (425-670-1496 or www.edmondswa.com/events/fourth-of-july.html ).
Bothell 4th of July
Pancake breakfast, 8:30-10:30 a.m., Downtown Firehouse, 10726 Beardslee Blvd.; children’s parade, 11:15 a.m.; grand parade, noon, Main Street, Bothell (www.ci.bothell.wa.us).
Celebrate Woodinville — July 4 Concert in the Park
Music for all ages, wine garden, beer, food, vendors, noon, Wilmot Gateway Park, 1730 N.E. 131st Ave., Woodinville; free (425-481-8300 or www.celebratewoodinville.com).
Kenmore Fourth of July Fireworks
Food vendors, activities, 8 p.m., fireworks, 10 p.m., Tracy Owen Station/Log Boom Park, Northeast 175th Street and 61st Avenue Northeast, Kenmore (www.kenmorewa.gov/events ).
Renton Fabulous 4th of July
Children’s activities, noon-8 p.m.; free canoe rides, 1-5 p.m.; entertainment, 1:30-9:30 p.m.; fireworks, 10 p.m., Gene Coulon Memorial Beach Park, 1201 Lake Washington Blvd., Renton; parking extremely limited (rentonwa.gov/living/default.aspx?id=5920).
Burien Independence Parade
Bands, cars, drill teams, community groups, 3 p.m., Ambaum Boulevard from Southwest 149th Street, east on Southwest 153rd Street, north on Second Avenue South, west on Southwest 152nd Street, Burien (www.discoverburien.com ).
Family Fourth at the Fort
Park opens, 9 a.m.; entertainment, food vendors, bouncy rides, 4 p.m.; fireworks show, 10 p.m., Fort Dent Park, 6800 Fort Dent Way, Tukwila (206-768-2822 or www.tukwilawa.gov/recreation/recevent.html ).
Fireworks over Des Moines
Festivities begin 5 p.m., fireworks at dusk, Des Moines Marina and Beach Park, 22307 Dock St., Des Moines (seafair.com ).
Auburn 4th of July Festival
Entertainment, kids’ crafts, arts and crafts vendors, car show, inflatable rides ($5/unlimited rides), food vendors, book sale, 11 a.m.-4 p.m., bike parade at noon, Les Gove Park, 11th Street and Auburn Way South, Auburn (253-931-3043 or www.auburnwa.gov/events ).
Federal Way Red, White and Blues Festival
Arts and crafts, food vendors, entertainment, 6 p.m., fireworks, 10:15 p.m., Celebration Park, 1095 S. 324th St., Federal Way (253-835-6900 or www.cityoffederalway.com ).
Bainbridge Grand Old Fourth of July Parade and Fair
Parade, 1 p.m., street fair kids’ activities, entertainment, vendors, classic car show, beer garden, 9 a.m.-5 p.m., Waterfront Park and surrounding area, Bainbridge (206-842-3700 or www.bainbridgechamber.com).
Carnation 4th of July Celebration
5K Run for the Pies, 8:30 a.m., registration 7 a.m.; pancake breakfast, 8-11 a.m., Tolt Congregational Church; Kiddie Parade, 10:30 a.m., Grand Parade, 11 a.m., Main Street; 3-on-3 basketball tournament, Hot Rods & Harleys, noon-4 p.m.; vendors, bouncy toys, entertainment, all day; beer garden, 4-10 p.m., fireworks at dusk, downtown Carnation (carnation4th.org).
Oil refiner Tesoro and terminal operator Savage are trying to secure permits to build the region’s biggest crude oil shipping terminal at the Port of Vancouver, along the Washington state side of the Columbia River.
KPLU reports that the proposed terminal would receive crude by rail from oil fields in North Dakota and transfer it onto oceangoing tankers for delivery to refineries along the West Coast. And that’s just one of many plans to boost shipments of oil through the region to coastal ports. Environmentalists are not pleased, fearing oil spills among other problems.
The Port of Vancouver got an earful Thursday from backers and opponents of a proposed crude-oil transfer terminal who packed the Board of Commissioners’ hearing room to trumpet their arguments.
Executives with Tesoro Corp. and Savage Companies, who want to build the terminal to handle as much as 380,000 barrels of oil per day, told commissioners the project capitalizes on rising U.S. oil production, boosts the local economy and will operate in ways that minimize harm to the environment.
“A lot of family-wage jobs will be created,” said Kent Avery, a senior vice president for Savage.
Critics told commissioners the project, which would haul oil by rail and move it over water, conflicts with the port’s own sustainability goals, increases the risk of oil spills in the Columbia River and further fuels global warming.
“This is a really big gamble,” said Jim Eversaul, a Vancouver resident and retired U.S. Coast Guard chief engineer.
Washington Gov. Jay Inslee (D) will have the final decision on the proposal. From the Columbian again:
Port managers are negotiating the terms of a lease agreement with Tesoro and Savage. Commissioners may decide a proposed lease arrangement on July 23.
Such a decision won’t end the matter, though. The state Energy Facility Site Evaluation Council will scrutinize the proposed crude oil facility and make a recommendation to Gov. Jay Inslee, who has the final say.
The council’s review could take up to a year or more. The companies hope to launch an oil terminal at the port in 2014.
The Seattle-based nonprofit Sightline reports that 11 port terminals and refineries in Washington and Oregon “are planning, building, or already operating oil-by-rail shipments” and “if all of the projects were built and operated at full capacity, they would put an estimated 20 mile-long trains per day on the Northwest’s railway system.”
Activists with No More Silence and Idle No More unveil surprise banner at Canada Day celebration in Toronto, call attention to Missing and Murdered Indigenous Women
At this evening’s Canada celebration at Mel Lastman Square, a group of activists as part of Idle No More’s Sovereignty Summer campaign, scaled the main stage at Toronto’s official Canada Celebration and ‘dropped’ a banner reading, “Oh Canada, your home on Stolen Native Land.”
Also, members and supporters of the group No More Silence were on hand at Mel Lastman’s Square handing out educational flyer’s about Idle No More and also No More Silence’s campaign to call attention to the tragedy of Missing and Murdered Indigenous Women. Silvia McAdams, a spokesperson for Idle No More says, “there is a deep interconnection between the ongoing extractive industries based economy of Canada and the violence that industry represents against our most sacred mother earth and this country’s ongoing failures to address and resolve the murdered and missing First Nations women’s and girls’ crisis. Sovereignty Summer calls for an immediate national Inquiry led by grassroots Indigenous women to develop a national action plan.”
Also on hand were activists dressed up as a promotional team from RBC, handing out flyers for a fictional “Colonialism Dividend” for Canada Day. “The point of this is to call attention to the source of Canadian wealth: Native land and resources,” says Audrey Huntely of No More Silence. “While the stereotype of the drunken lazy Indian living on hand outs persists it is in fact Native land and resources that make up the riches of this country – projects like the tar sands financed by banks such as RBC generate huge profits for a few while destroying the land and communities in their path. Hand in hand with this destruction go skyrocketing rates of violence against women. In fact Native women are five to seven times more likely to be murdered than other women,” Huntley says.
Sovereignty Summer is the new campaign of the Idle No More movement and the Defenders of the Land Network, intended as an education and action-based campaign focused on Indigenous Rights and in defense of Mother Earth. Building on the momentum and enthusiasm of the Idle No More Winter and Spring towards a strategic and effective next stage of this movement.
MARYSVILLE — A Business Watch program is being launched in Marysville and Tulalip.
Police in both communities are looking for business owners who want to organize crime prevention efforts, Marysville police Lt. Mark Thomas said.
The program is tailored for smaller businesses, but all business owners are welcome to participate, he said.
“It’s basically taking an interest in protecting yourself and reducing the possibility of being a victim of crime,” he said.
Participants will learn about crime prevention and will work together as neighbors to keep an eye out for one another, Thomas said.
Police officers will be there to help along the way. Officers also will be available to address special areas of concern such as burglaries, shoplifting, fraud and computer crimes.
For more information, contact:
Marysville Lt. Mark Thomas, 360-363-8321, mthomas@marysvillewa.gov
Bob Rise, Business Watch coordinator, 360-363-8325, MVP@marysvillewa.gov
Tulalip Deputy Chief Carlos Echevarria, 360-716-4608, CEchevarria@TulalipTribalPolice.org
Navajo Nation members launched a creative direct action Tuesday to protest the massive coal-fueled power plant that cuts through their Scottsdale, Arizona land.
After a winding march, approximately 60 demonstrators used a massive solar-powered truck to pump water from the critical Central Arizona Project (CAP) canal into barrels for delivery to the reservation.
Flanked by supporters from across the United States, tribe members created a living example of what a Navajo-led transition away from coal toward solar power in the region could look like.
Participants waved colorful banners and signs declaring ‘Power Without Pollution, Energy Without Injustice’.
“We were a small group moving a small amount of water with solar today,” declared Wahleah Johns with Black Mesa Water Coalition. “However if the political will power of the Obama Administration and SRP were to follow and transition NGS to solar all Arizonans could have reliable water and power without pollution and without injustice.”
The demonstration was not only symbolic: the reservation needs the water they were collecting.
While this Navajo community lives in the shadow of the Navajo Generating Station—the largest coal-powered plant in the Western United States—many on the reservation do not have running water and electricity themselves and are forced to make the drive to the canal to gather water for cooking and cleaning.
This is despite the fact that the plant—owned by Salt River Project and the U.S. Department of Interior—pumps electricity throughout Arizona, Nevada, and California.
Yet, the reservation does get one thing from the plant: pollution.
While plant profiteers argue it brings jobs to the area, plant workers describe harrowing work conditions. “We are the sweatshop workers for the state of AZ, declared Navajo tribe member Marshall Johnson. “We are the mine workers, and we are the ones that must work even harder so the rest don’t have to.”
These problems are not limited to this Navajo community. Krystal Two Bulls from Lame Deer, Missouri—who came to Arizona to participate in the action—explained, “We’re also fighting coal extraction that is right next to our reservation, which is directly depleting our water source.”
The action marked the kickoff to the national Our Power Campaign, under the banner of Climate Justice Alliance, that unites almost 40 U.S.-based organizations rooted in Indigenous, African American, Latino, Asian Pacific Islander, and working-class white communities to fight for a transition to just, climate friendly economies.
With the constant barrage of news headlines we’re confronted with, it can be very difficult to get a good fix on what exactly is going on these days, especially if you don’t know where to look. Most news providers are only interested in the latest trends (and, of course, whatever’s going to pay the bills). They ignore everything else.
In light of that fact, we wanted to put together a short briefing of important indigenous struggles that are taking place right now in Canada and the United States.
Note: If you know of something that isn’t on this list, please feel free to mention it in the comments below. All additional struggles will be added to the end of this briefing.
Last Updated: March 15, 2013
Mi’kmaq
Citizens from two different Mi’kmaq communities recently carried out an 11-day hunger strike to oppose the Made in Nova Scotia Process and the Made in New Brunswick Process, two framework agreements that follow a nationwide template in Canada that aims to extinguish Aboriginal sovereignty and title. Ultimately, the chiefs taking part in the process did not opt entirely, however, they did agree to halt negotiations until their communities can become better educated as to exactly what is at stake. The Mi’kmaq of Unamaki, meanwhile, are still attempting to deal with a proposed shale gas fracking development project at Lake Ainslie, the largest freshwater lake in Cape Breton.
Pit River Tribe
The Pit River Tribe Of California unanimously affirmed their opposition to geothermal and other industrial developments in the sacred Medicine Lake Highlands, located in Northeastern California . In a recent public statement, the tribe explained that “Geothermal development in such a sensitive hallowed place will despoil the environment and harm the Pit River Tribe.” Pit River has been struggling against geothermal development in the region since the 1980s, when the Bureau of Land Management (BLM) sold geothermal development leases to three corporations without consulting anyone.
Red Lake Anishinaabe
The Red Lake Anishinaabe Nation recently stood up to Enbridge Energy LP, a company that is openly trespassing on Red Lake Ceded lands in Minnesota, operating multiple pipelines without an easement. Through their ongoing protest camp, Nizhawendaamin Indaakiminaan, a group of grassroots Red Lake tribal members and allies, are demanding that the flow of oil through these pipelines be stopped.’
Havasupai
The Havasupai Nation joined forces with three conservation groups to sue the U.S. Forest Service over its decision to allow Energy Fuels Resources, Inc. to begin operating a uranium mine near Grand Canyon National Park without initiating or completing formal tribal consultations and without updating an outdated 1986 federal environmental review. As stated in a recent joint press release, “The Canyon Mine threatens cultural values, wildlife and endangered species and increases the risk of soil pollution and pollution and depletion of groundwater feeding springs and wells in and near Grand Canyon.” For more on the active threat of uranium mining at the Grand Canyon, please see here.
Mathias Colomb Cree Nation
The Mathias Colomb Cree Nation (MCCN) and The Wilderness Committee are working to oppose Hudson Bay Mining and Smelting Company’s (Hudbay) new Reed Mine project in Grass River Provincial Park. Pointing to unaddressed environmental concerns and a lack of free, prior and informed consent, MCCN Chief Arlen Dumas recently explained, , “The Reed Lake mine proposed by Hudbay is within the unceded traditional territories of Mathias Colomb Cree Nation. This proposed mine raises serious concerns in relation to caribou populations, water quality, and carbon emissions. The province of Manitoba and the proponent, Hudbay, have failed to meet with MCCN, the true owners of these lands and resources, in good faith to obtain our free, informed and prior consent on any proposed activities within our territories.”
Muscogee-Creek
Hickory Ground Tribal Town member, Wayland Gray, Muscogee-Creek, was recently arrested and charged with making a terrorist threat for peacefully entering the construction site of the expansion of the Wind Creek Wetumpka Casino. Wayland, who was arrested with three others, entered the site to pray over the desecration of the grounds because it is where 57 ancestral remains were unceremoniously moved to make room for the casino expansion. Wayland has since been released form jail, however, the charge of uttering a terrorist threat remains. Watch a video of the arrest.
Innu
In Quebec, the Innu are continuing to reject the “North for all” plan, a massive economic, social, and environmental development project that will directly impact Innu tradition, culture, language and history. The Plan Nord is a multi-faceted resource-exploitation project that involves digging mines, expanding forestry, and damming a slew of rivers.
Lummi
The Lummi Nation is continuing to push against the proposed Gateway Pacific coal terminal at Xwe’chi’eXen (Cherry Point), a sacred landscape the Lummi have relied on for over 3,500 years. The proposed terminal and shipping point would be used to export Powder River Basin coal to China. If built, the project will set the stage for the possible destruction of all live in the Salish Sea. As Jay Julius, member of Lummi Nation tribal council recently pointed out, it could also destroy underwater archaeological sites and upland burial grounds. Late last year, a wid spectrum of Native and non-Native Fishers joined the Lummi Nation to oppose the project.
Wolf Lake and Eagle Village
While not a struggle per se, there is a situation with a proposed ‘rare earth’ mine that we should keep an eye on, for obvious reasons. In western Ontario, Wolf Lake and Eagle Village First Nation have entered into a Memorandum of Understanding (MOU) with Matamec Explorations Inc., over a proposed yttrium-zirconium mine. Rare earth mines have gained alot of attention over the past couple years for the notorious amount of pollution they produce. The two First Nations are undoubtedly aware of this, however, they have decided to take a facts-based approach concerning Algonquin cultural impacts social economic impacts and specific environmental impacts.
Lake St. Martin First Nation
The entire population of the Lake St. Martin First Nation continues to remain homeless after their reserve was drowned in water by the Manitoba government in 2011. As if the loss of their homes was not enough, the people of Lake St. Martin were left with no choice but to relocate to an old military base that has no infrastructure. For more on this, be sure to look at: Flooding Hope: Displacement Politics by the Province towards Lake St. Martin First Nation.
Dineh, Hopi and Zuni
A coalition of Indigenous and non-indigenous groups are working to stop the development of the Grand Canyon Escalade project at the confluence of the Colorado and Little Colorado Rivers on the Navajo Reservation in Arizona. The $120 million resort and tramway project is being pushed forward by the Navajo Nation government despite the obvious risks to the environment and the cultural and spiritual well-being of the Dineh, Hopi and Zuni Peoples. Several groups have come together to stop the project, including the Diné Medicine Man Association, Inc., Forgotten People, Next Indigenous Generation, and the Grand Canyon Trust. Hopi leaders have also unanimously agreed to oppose the commercial initiative.
Ohlone, Miwok and Yokut
The Ohlone, Miwok and Yokut peoples are working to protect Brushy Peak, a sacred place near Livermore, California, that is a part of their origin stories. The East Bay Regional Park District (EBRPD), which maintains and operates a system of regional parks within the San Francisco Bay Area, wants to turn the area into a recreational preserve against the wishes of the concerned Indigenous peoples. Buried Voices, a new documentary film by Michelle Steinberg, provides a great deal of insight into this ongoing struggle. Other recent struggles in the region include the effort to protect Glen Cove (Sogorea Te) and Rattlesnake Island.
Navajo, Hopi, Apache, Acoma, Zuni…
The long-running struggle to defend the San Fransisco Peaks continues in Arizona, despite the fact that the infamous Snowbowl has since become the first ski area in the world to make fake snow from 100% treated sewage waste water. Activists working to defend the Peaks lament that “We have temporally lost this battle with attacks on us from the U.S. Forest Service and the so called U.S. ‘judicial system’”. Nevertheless, they remain committed to stopping the production and use of the disgusting snow.
Anishinaabe
A group of Anishinaabe citizens from seven different communities/reservations in northern Minnesota are struggling to defend the sacred manoomin (wild rice) from the dire impacts of sulfate contamination. the group, known as Protect Our Manoomin is working specifically to oppose mining legislation that endangers manoomin and the ecosystem of northern Minnesota; and to educate and inform Anishinaabe communities of the imperilment of nonferrous mining. Companies that are currently threatening manoomin include PolyMet/Glencore, Twin Metals/Antofagasta, and Kennecott/Rio Tinto.
Ktunaxa
The Ktunaxa, meanwhile, are continuing to resist an impending cultural and environmental disaster in southeastern British Columbia. The Jumbo Glacier resort proposal, located in the heart of Qat’muk (GOT-MOOK), threatens critical grizzly bear habitat, and ignores the cultural and spiritual significance of the area to the Ktunaxa. According to Ktunaxa belief, Qat’muk is home to the Grizzly Bear Spirit, which makes it a culturally pivotal sacred site. The BC government, in order to move forward with the project, recently created the Jumbo Glacier Resort Municipality (JGRM), a municipal body that doesn’t represent any actual people. The undemocratic body is being challenged in court.
Asubpeeschoseewagong
Grassy Narrows is gearing up for yet another court battle in their decade-long struggle against clearcut logging on their territory. In January, the Ontario Government began proceedings to overturn a major legal victory that was eleven years in the making. On August 16, 2011, Ontario Superior Court Justice Saunderson found that the Government of Ontario did not have the power to unilaterally take away rights outlined in Treaty 3. The province preposterously claims that Justice Saunderson’s analysis was the “antithesis of reconciliation.” Grassy Narrows meanwhile, continues to cope with the impacts of mercury pollution on their lands along with White Dog FN and some members of Wabauskang who lived at Quibell. In March 1962 Dryden Chemicals began dumping an estimated 10 metric tonnes of mercury into the Wabigoon River, contaminating the fish which formed the subsistence and economy of all three communities. The mercury was never cleaned up.
Dineh
Returning to Navajo territory, uranium companies are working double time to convince the Navajo nation to let them mine their “uranium-rich” land, despite the overwhelming number of abandon uranium mines that continue to pollute the territory. There are over 1000 abandon mines.
The Confederated Tribes of the Goshute
Elsewhere in the Southwest, the Confederated Tribes of the Goshute are stepping forward to stop a water pipeline that has been proposed by the Southern Nevada Water Authority (SNWA). According to the Protect Goshute Water website, the pipeline “would draw 150,000 acre feet per year from the Great Salt Lake Watershed Basin lowering the water table, drying up our springs, and fundamentally changing access to water over this vast region for plants, wildlife, and people.. Even a slight reduction in the water table will result in a cascade of wildlife and vegetation impacts directly harming our ability to engage in traditional practices of hunting, gathering, and fishing on ancestral lands.”
Cree
The Grand Council of the Crees just called on the Quebec government to move forward with its plan to convene an independent evaluation of the uranium industry in Quebec. The Cree Nation of Eeyou Istchee has consistently stated its opposition to uranium mining in all its forms in the Eeyou Istchee James Bay territory. In August 2012, the Cree Nation enacted a permanent moratorium on uranium exploration, mining, milling and waste emplacement in Eeyou Istchee. The Crees are also intervening in the legal proceedings recently commenced against Environment Quebec by Strateco Resources, the proponent of the Matoush advanced uranium exploration project, the most advanced uranium project proposed to date in the Province.
Dene
The Yellowknives Dene First Nation (YKDFN) and Lutsel K’e Dene First Nation (LKDFN) announced in February that they will not support the proposed Nechalacho rare earth mine at Thor Lake, about a 100 km southeast of Yellowknife. The project would exploit a total 15 rare earth metals – including radioactive ones like uranium and thorium. The YKDFN explained their opposition stems from a deteriorating relationship with the company behind the project and that the potential environmental impacts resulting from the project far exceed the perceived benefits.
Winnemem
The Winnemem Wintu Tribe and their allies are pushing against the proposed Shasta Dam expansion project, which would flood the Winnemem’s sacred sites for a second time! The proposed expansion also jeorpardizes the site of the Winnemem Coming of Age ceremony. Furthermore, in conjunction with the Bay Delta Conservation Plan it would also hasten the extinction of Central Valley salmon, steelhead, Delta smelt, longfin smelt, green sturgeon and other fish species.
Amidst these many struggles, there are numerous efforts around the continent dedicated to reclaiming, revitalizing, and securing traditional languages, many of which are on the brink of extinction. In Canada alone, there are over 60 communities working to record/document their languages before they are lost. As highlighted at Our Mother Tongues, language revitalization efforts include the Akwesasne Freedom School, the Chumash “Silent No More” project at the University of California at Berkeley, the Wicoie Nandagikendan: Dakota-Ojibwe Language Immersion Preschools and the Wôpanâak Language Reclamation Project. Also, The Squamish Language is making a come back; and efforts are underway for language reclamation at Shoal Lake. Then there is the Digital Indigenous Democracy project, described by Christa Couture of RPM.fm as “a remarkable endeavor that will bring interactive digital media to eight remote Baffin Island Inuit communities – communities whose 4,000 year-old oral language will become extinct without digital media to carry it forward into the next generation.” There are many other programs and efforts across the US and Canada; new ones are appearing all the time.
Attawapiskat First Nation
In recent months, the Cree community of Attawapiskat has held a constant presence in the news. Most notably, Attawapiskat Chief Theresa Spence carried out a six week fast as a part of IdleNoMore; and let’s not forget the coordinated media effort to discredit her in order to weaken the IdleNoMore movement. Last month, members of Attawapiskat also set up a blockade on the road leading to the De Beers Victor mine with a second blockade by a different group of Attawapiskat citizens who wanted their own concerns addressed. Meanwhile, the reserve continues to cope with a long-standing housing shortage.
Wet’suwet’en
For more than 15 months, the Grassroots Wet’suwet’en peoples have maintained The Unist’ot’en Camp, a resistance community that was established to protect Wet’suwet’en territory from several proposed pipelines from the Tar Sands Gigaproject and shale gas from Hydraulic Fracturing Projects in the Peace River Region. Most recently, in November, the Wet’suwet’en of the C’ilhts’ekhyu and Likhts’amisyu Clans confronted, and escorted out, employees and drillers of the Pacific Trails Pipeline (PTP) who were attempting to enter Wet’suwet’en lands without consent.
Aamjiwnaang
Aamjiwnaang is an Anishinaabe reserve located just outside of the city of Sarnia in Southwestern Ontario–an read well known as “Chemical Valley.” Home to 40% of Canada’s petrochemical industry, the Chemical Valley region experiences some of the worst air pollution in Canada. The Aamjiwnaang Reserve, boxed in by industry on three sides, bears the brunt of this pollution. Currently, two Aamjiwnaang band members, Ron Plain and Ada Lockridge, are confronting this with a lawsuit against the Ontario Ministry of Environment (MOE) and Suncor Corporation. Their argument is a simple one: they believe it is a basic human right to step outside one’s home and not breathe air harmful to one’s health. Another challenge faced by the community is the lack of legal protection from spills and intentional dumping of toxic chemicals within the reserve, a problem that is known very well by reserves across the country.
Blackfeet
For the past few years, the Blackfeet Nation in what is now northern Montana have been struggling with a problem that has now reached several reserves across the continent: the controversial practice known as fracking. In the case of the Blackfeet, who are one of three members of the Blackfoot Confederacy, fracking has not only harmed the land. It has also divided the Blackfeet People. Since 2009, the Blackfeet Nation Tribal Council has taken it upon itself to lease out 1 million acres or 66% of the reservation to three companies: Newfield, Anschutz Exploration, and Rosetta Resources. Blackfeet citizens have had little say in the actions of the Tribal Council, nor opportunities to learn about what is being done on their land. Fortunately, there are those among the Nation who are demanding accountability, transparency, and who wish to defend their land from the pollution of oil and fracking chemicals.
Kanai (Blood Tribe)
The Kanai, another member of the Blackfoot Confederacy, find themselves in much the same situation as their southern relatives, the Blackfeet. In this case, the Kanai Tribal and Business Councils signed almost half of the reserve over to oil companies, again, without any involvement from the citizenry. The situation gained major headlines in 2011 when three Kainai women carried out a protest on the Blood Reserve, in southern Alberta. Soon after the protest began, all three women were arrested and charged with trespassing and intimidation. Sadly, there have been no other major protests since then.
Athabasca Chipewyan
In northern Alberta, the Athabasca Chipewyan First Nation (ACFN) is trying to stop an oilsands expansion project on their traditional territory. Industrialization of the Denesuline community’s traditional territory has lead to the cumulative removal of lands, wildlife and fish habitat as well as the destruction of ecological, aesthetic and sensory systems. The expansion of Shell’s Jackpine Project would cause even more damage, specifically at Poplar Point, the heart of the ACFN homelands.
Barriere Lake Algonquins
For more than twenty years, the Algonquins of Barriere Lake have been struggling to get the governments of Canada and the Province of Quebec to honour the landmark 1991 Trilateral Agreement, an alternative to Canada’s preferred negotiation policy, called the “Comprehensive Land Claims.” Canada has tried every trick in the book in order to get out of the 1991 agreement, including placing the community under third party management using Section 74 of the Indian Act. The community has won some important victories over the last couple years – and one or two that were less than ideal – nevertheless, ABL presses on. Most recently, the Algonquins made there position clear on proposed exploration activities of the junior mining company Copper One.
