Archive for the ‘Indigene Völker’ Category

USA: Freiheit für Leonard Peltier!

Freitag, Februar 3rd, 2012

“Zur aktuellen Situation von Leonard Peltier

Vom Netzwerk Freiheit für alle pol. Gefangenen, 27.01.2012 08:29

Image

Am 15. September 20011 wurde Leonard Peltier, mittlerweile 67 Jahre alt, in ein Gefängnis in Florida, über 3000 Meilen weit weg von seiner Familie, verlegt.
Davor verbrachte er 6 Monate unter Isolationshaftbedingungen.

Leonard Peltier, mittlerweile 67 Jahre alt, sitzt seit 36 Jahren als politischer Gefangener in US- amerikanischen Gefängnissen. Das American Indian Movement, eine Befreiungsbewegung der Native Americans, welcher Peltier angehörte, war Ende der 70 er Jahre in der Pine Ridge Reservation aktiv und verteidigte die indianische Bevölkerung erfolgreich gegen paramilitärische Banden die diese unter Anleitung des FBI tyrannisierten und über 60 Menschen ermordeten. 1975 wurde Leonard Peltier, unter dem fälschlichen Vorwurf zwei FBI Agenten erschossen zu haben, verhaftet. Es handelte sich um eine der damals, gegenüber Bürgerrechtsaktivisten wie ihm, häufigen durch das FBI, fingierten Aktionen, im Rahmen des staatlichen Counterintelligence (Aufstandsbekämpfungs-) Programmes. Verurteilt wurde er, nach einer Flucht nach Kanada und der Auslieferung in Folge der Aussage einer durch das FBI bedrohten Zeugin, zu einer zwei mal lebenslänglichen Freiheitsstrafe.

Am 27.Juni 2011 wurde er in Isolationshaft verlegt. Begründet wurde dies mit dem Fund von 20, ihm vorher offiziell zugeschickten, englischen Pfund in seiner ausgehenden Post, sowie einem offenen Stromkabel am Bett seines zeitweiligen Zellengenossen. Er lebte nun täglich 23 (am Wochenende 24) Stunden in einer 1,80 x 2,40 m großen Stahlbeton – Zelle, ohne Fenster, ohne Wasser und mit lediglich minimaler Frischluftzufuhr und ohne frisches Wasser. Diese Art der Unterbringung, in Deutschland auch als sensorische Deprivation bekannt, bewirkt bei den Gefangenen, schon nach relativ kurzer Zeit, eine extreme körperliche und psychische Beeinträchtigung.
Am 14. September fand seine Verlegung in ein Gefängnis in Oklahoma City/Oklahoma statt und einen Tag später weiter, in ein Hochsicherheitsgefängnis in Coleman/Florida. Dort ist er mehr als 3.200 km Kilometer vom Wohnort seiner Familie entfernt, was Besuche extrem erschwert, teurer und somit seltener, macht.
Seine Gesundheit ist mittlerweile sehr angegriffen.

Um gegen diese menschenverachtenden Zustände zu protestieren und seine Freiheit zu fordern findet am 4.Februar 2012, ab 14.00 Uhr, in Berlin vor der US Botschaft eine Protestkundgebung statt.

Schreibt Leonard an seine neue Adresse:
LEONARD PELTIER #89637-132
USP COLEMAN I
U.S. PENITENTIARY
P.O. BOX 1033
COLEMAN, FL 33521
USA

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(Quelle: de.indemedia.org)

Mexiko: Der stille Femizid

Samstag, Januar 28th, 2012

“The Drug War’s Invisible Victims

By Laura Carlsen, January 27, 2012

Laura CarlsenThere are many kinds of war. The classic image of a uniformed soldier kissing mom good-bye to risk his life on the battlefield has changed dramatically. In today’s wars, it’s more likely that mom will be the one killed.

UNIFEM states that by the mid-1990s, 90% of war casualties were civilians– mostly women and children.

Mexico’s drug war is a good example of the new wars on civilian populations that blur the lines between combatants and place entire societies in the line of fire. Of the more than 50,000 people killed in drug war-related violence, the vast majority are civilians. President Felipe Calderón claims that 90% of the victims were linked to drug cartels. But how does he know? In a country where only 2% of crimes are investigated, tried, and sentenced, the government pulled this figure out of its sleeve.

There is no official information on why these thousands were killed. When their bodies are found in unmarked mass graves, no one even knows who they were. With violence the norm, executions can—and do–target grassroots leaders, human rights defenders, indigenous peoples, and rebellious youth under the cloak of the drug war.

Not Just Homicide

There are also war tolls beyond the body counts. The homicide number misses the disappeared, the thousands whose bodies–dead or alive–are never found to be counted. And it hides the mutilation of lives caused by “collateral damage”: the loss of loved ones, families forced from their homes, permanent injury, orphans and widows, sexual abuse, lives lived in fear.

These costs fall primarily on the shoulders of women–the mothers, daughters, and sisters who are left with the nearly impossible task of seeking answers and redress in a justice system outpaced by the violence and overrun by the corruption. They are often re-victimized by government agencies that ignore, reject, or stifle their pleas for justice.

“Families that demand that our children be found face all kinds of threats… the loss of our property, isolation, rejection by our own families,” said Araceli Rodríguez, a mother whose son, a young policeman, was disappeared on the job. His police unit refuses to give information on his disappearance.  “I wake up and find that it’s not a nightmare, that his absense is real and the impunity is also real.”

It’s rare to hear the voices of the women who bear the brunt of the drug war. Their pain doesn’t make headlines. Some need anonymity to remain alive. Many have been granted protective measures by the government or international human rights organizations because of the extreme threats they face.

Telling Stories

Despite all these difficulties, some 70 women told their stories amid tears and despite fear for their lives in Mexico City on January 22. The meeting called by the Nobel Women’s Initiative brought an international delegation led by Nobel Peace Prize winner Jody Williams together with Mexican women victims of the violence and women human rights defenders.

From the sketchy statistics available, women make up a relatively small proportion of the murdered in Mexico, but they are the majority of citizens who denounce disappearances, murders, and human rights violations in the drug war. They work on the front lines of defending communities and human rights. For their efforts, they become targets themselves. In Mexico, six prominent women human rights defenders have been murdered in the past two years.

The last report by the UN Special Rapporteur on the situation of human rights defenders recognized that threats and especially “explicit death threats against women human rights defenders are one of the main forms of violence in the region, with more than half coming from Latin America, most of those (27) from Mexico.”

Sometimes it’s the drug cartels that seek to silence women activists. But a recent survey  of Mexican women human rights defenders revealed that they cite the government (national, state, and local) and its security forces as responsible in 55% of cases of violence and threats of violence to women defenders. Among government officials charged with public saftey and justice, they encounter at best indifference and at worst death threats and attacks. A human rights defender from the state of Coahuila explained that searching for a disappeared loved one implies “always having to be in the hell of the institutions, which are often infiltrated by crime.”

Gender-based violence including femicide has skyrocketed in the context of the overall violence. The number of femicides in Chihuahua since sending the army in has risen to 837 for the period 2008-2011 June—nearly double the total femicides in 1993-2007. Women rights defenders report that the vast majority of threats and acts of violence against them include gender-based violence.

Silent No More

Olga Esparza, whose daughter Monica disappeared in Ciudad Juarez in 2009, explains through her tears that the government simply doesn’t care. “We’re the ones who have to carry out the investigations, with our own resources.” She adds that government officials often add insult to injury, “They say she’s probably just gone off with her boyfriend or she’s a prostitute or drug addict.” In her case, as with so many others, there’s no investigation, no results, no justice.

Another woman described how her work with indigenous communities led to her rape and torture by police agents. She continues to live in terror due to threats against her life and her family.

Alma Gomez of the Center for the Human Rights of Women in Chihuahua summed up what she sees in the center, “Women are the invisible victims, we are always at risk in this military and police occupation. We know of gang rapes by security forces that the women don’t even report; arbitary arrests; women who make the rounds between army barracks and city morgues searching for their sons, fathers, or husbands… We are the spoils of war in a war we didn’t ask for and we don’t want.”

“Victim” is really the wrong word for these women. The mother whose son disappeared more than two years ago said, “In the struggle to find my son, I joined the peace movement. I learned that I can transform my pain into a collective force and together we can help more people to have a voice and to now be empowered to defend their rights.”

Valentina Rosendo, a Me’phaa indigenous woman from the State of Guerrero, was raped by soldiers and took her case all the way up to the Interamerican Court of Human Right. She sums up the reason for participating in the Nobel Women’s forum, “It’s really hard to speak out, but it’s more painful to keep quiet.” 

Foreign Policy In Focus columnist Laura Carlsen is director of the Americas Program for the Center for International Policy in Mexico City.
 

(Quelle: FPIF.)

Global: Alternativer Jahresrückblick 2011

Freitag, Dezember 30th, 2011

“The Top Ten Revolutionary Videos of 2011

by Michael Truscello / December 27th, 2011

At the end of the year, news agencies around the world, including the BBC, report the ten most popular YouTube videos of the past year. The lists inevitably contain some of the most banal, irritating, or mildly amusing videos of the past year, but rarely do we see the BBC and their ilk reminding us of the startlingly powerful images of resistance and revolution. So, in honour of those who were maimed or killed in 2011 in service of a better world, here are ten of the most memorable moments of revolt in 2011:

1. “Suicide that sparked a revolution”
Upload date: January 19, 2011; Source: Al-Jazeera English

The self-immolation of Menobia Bouazzizi, a young Tunisian man, was the spark that ignited the Arab Spring.

2. “The Most AMAZING video on the internet #Egypt #jan25
Upload date: January 27, 2011; Source: hadi15

Beginning on January 25, the Egyptian people revolted against its Western-backed dictator, Hosni Mubarak. At the height of the protests, anywhere from 250,000 to 1 million people occupied Tahrir Square in Cairo.

3. “Go Forth and Revolt”
Upload date: August 17, 2011; Source: go4thREVOLT

This parody of a Levi’s commercial reminds us never to accept corporate co-optations of revolutionary acts or symbols.

4. “I AM NOT MOVING – short film – Occupy Wall Street”
Upload date: October 10, 2011; Source: CoreyOgilvie

Taking its lead from the Arab Spring, Occupy Wall Street attempted an insurrection in the heart of finance capitalism. While many people accused it of being too white, too amorphous, or too masculine, OWS rehearsed the pluralistic politics of the world to come, and brought considerable mass media attention to the crimes of capitalism.

5. “Oakland Policeman Throws Flash Grenade Into Crowd Trying To Help Injured Protester”
Upload date: October 26, 2011; Source: kresling

There was no shortage of police brutality captured on video in 2011. Veteran Scott Olsen was shot in the head by an Oakland police officer, while defending Occupy Oakland from a police assault.

6. “London Riots. (The BBC will never replay this. Send it out.)
Upload date: August 9, 2011; Source: mYcHeMiCaLrOmAnCeGaL

Darcus Howe, a West Indian writer and broadcaster, called the London Riots what they were: an insurrection. This wasn’t the explanation a condescending BBC newscaster wanted.

7. “Anonymous—Message to the American People”
Upload Date: December 3, 2011; Source: anonymous04210

Hacktivist collective Anonymous continued to attack repressive state and corporate apparatuses in 2011, promoting the Guy Fawkes mask and V for Vendetta to the status of revolutionary icons for the digital age. In this video, Anonymous addresses what may be the most draconian piece of legislation the United States has ever seen, the National Defense Authorization Act 2012, which appears to enable the US government to detain American citizens indefinitely and without trial, another expression of creeping global fascism.

8. “Oil Gateway”
Upload Date: September 16, 2011; Source: stimulator

Colonial resource extraction has always harmed indigenous communities and the environment. Oil extraction is no different. The planned Keystone Pipeline extension and Northern Gateway pipeline would expand production in the notorious tar sands of Alberta. Dozens of First Nations communities in Alberta and British Columbia united in 2011 to oppose these pipeline projects.

9. “Police pounded by petrol bombs in Athens”
Upload Date: February 23, 2011; Source: ReutersVideo

“Austerity” was the word of the year for 2010. Greece was ground zero of the global austerity agenda. After stealing as much as $29 trillion of public money, the global finance capitalists decided to re-engineer capitalism on the backs of workers worldwide. In Greece, the opposition to austerity has been militant.

10. “Shocking Video: ‘Blue bra’ girl brutally beaten by Egypt military”
Upload Date: December 18, 2011; Source: RussiaToday

The symbolic import of this video cannot be overstated: the vicious beating of an Egyptian woman by members of the military captured the dominant visual meme for 2011, the visible brutality of state actors against domestic populations. In particular, the gendered violence on display reminds us that women of colour, especially living in the Global South, continue to receive the brunt of state capitalist violence.

Of course, there are more than 10 such videos. If you have a personal favourite from 2011, please post it in the comment section below.

Michael Truscello, Ph.D., is an assistant professor in English and General Education at Mount Royal University in Calgary, Alberta. Read other articles by Michael.”

 

(Quelle: Dissident Voice.)

Nigeria: Frühlingserwachen?

Mittwoch, Dezember 28th, 2011

“Ogoni Establish Their Own Environmental Protection Agency

By Ahni Dec 27, 2011

The Movement for the Survival of Ogoni People (MOSOP), an Ogoni-based non-governmental, non-political organization for the Ogoni people of South-Eastern Nigeria, have announced the creation of a new Environmental Protection Agency to make sure that oil companies operating in Ogoniland, like Chevron and Royal Dutch Shell, are held accountable for their ‘environmental crimes’.

Ogoni Establishes Environmental Protection Agency

Monday, 26 December 2011, 6:39 pm
Press Release: MOSOP Media

A measure to make sure that Nigerian National Petroleum Corporation, Royal Dutch/Shell and others face compelling action to hold them accountable for environmental crimes in Ogoni.

MOSOP President and Spokesman, Dr. Goodluck Diigbo said that the Ogoni people have learnt the hardest lesson that it was not the wisest thing to do, to allow petroleum operations in Ogoni without a formal Environmental Impact Assessment Study (EIAS).

He said other relevant companies must be required to conduct EIAS to merit continual operations in Ogoni.

Dr. Diigbo said this today, 24th December, 2011 during a MOSOP inter-kingdom assembly held at Akpajo, Eleme near Port Harcourt. He, then, announced the establishment of an Ogoni Environmental Protection Agency (OGEPA), headed by Mr. John Lar-Wisa.

Lar-Wisa, currently serves as Secretary of Amnesty International Group 17 in Nigeria and has nearly 20 years of community and public service. Earlier in the week, Lar-Wisa’s appointment had been debated and approved by a joint-meeting of elected village councilors and MOSOP Central Assembly.

“As a people, the Ogoni who depend upon cultures, spiritual traditions, histories and philosophies, especially our rights to lands, territories and resources for political, economic and social survival, we cannot wait for another 25 – 30 years.

The Ogoni people cannot fold their hands and hope that one day, the NNPC (Nigerian government oil company), Royal Dutch/Shell and Chevron will knock at our doors to accept responsibility for devastation of our land,; without significant and compelling action by the Ogoni people,” Diigbo remarked.

According to Dr. Diigbo, the task of OGEPA is to coordinate efforts to protect the inherent rights and means of livelihood of the Ogoni people, ensure healthy and safer environment.

He stated that OGEPA will collaborate with similar institutions, the Ogoni Central Indigenous Authority (OCIA) and nongovernmental organizations worldwide.

“With its three-tier operational strategy, OGEPA will cooperate with its sub-committees at the village, kingdom and central levels to make sure that Ogonis do not engage in activities detrimental to the environment,” Diigbo said.

The 21 member agency has Chief Nwakaji Ngei of Ogale village in Eleme Kingdom as the Deputy Administrator.

Prior to his appointment by the Central Assembly of MOSOP, Lar-Wisa coordinated the Ogoni team that monitored the United Nations Environmental Programme (UNEP) Ogoni Environmental Assessment, led by Mr. Mike Cowing.

Lar-Wisa had initiated international dialogue and shared information on due process as he had tried to persuade Cowing and his UNEP colleagues to comply with the UNEP, World Bank and Nigerian guidelines for conduct of EIAS.

Lar-Wisa has also worked as design and draughtsman/engineer with NISSCO Ltd, Warri; Naval Draughtsman with Witt & Busch (Shipyard) Ltd., PH., senior CAD Designer with Point Engineering, PH, Field Engineer with Aveon Offshore Ltd., PH. Sec., NUPENG – NISSCO, Assistant Secretary of PENGASSAN – NISSCO and assistant secretary of Bori State Movement and in several other capacities.

John Lar-Wisa who holds a Certificate in Civil Engineering and Bachelor of Science degree Political Science will oversee activities of OGEPA.

All the elected village councilors under the newly created Ogoni Central Indigenous Authority (OCIA) will sit on the village boards of OGEPA.”

 

(Quelle: Intercontinental Cry.)

Bolivien / Ecuador: Andere Welt(an)sichten

Donnerstag, November 24th, 2011

“Vivir Bien – Gut leben! Brief aus Bolivien und Ecuador (I)

von Veronika Bennholdt-Thomsen

Seit 2007 und 2008 haben Bolivien und Ecuador neue Verfassungen, in denen “gut leben” (vivir bien) und das “Recht von Mutter Erde” (Madre Tierra, Madre Naturaleza, Pachamama) als Inhalte dieses neuen staatlichen Gesellschaftsvertrags festgeschrieben sind. Einige Wochen schon reise ich nun durch Bolivien und bin sehr beeindruckt von dem gesellschaftlichen Prozess, dem “proceso social”, wie man hier sagt, der auf allen Ebenen spürbar stattfindet.

Die beiden zentralen Pfeiler des Vertrags haben ihre Wurzeln im Weltverständnis der indigenen Völker (“cosmovision”). Buen Vivir und der Respekt vor Pachamam richten sich explizit gegen das Wachstumsparadigma der Entwicklungspolitik und besonders gegen die Mechanismen der neoliberalen Globalisierung. Wir brauchen weltweit ein neues zivilisatorisches Paradigma, sagt man, und uns hier in Bolivien gibt die nach wie vor bestehende nicht-okzidentale Orientierung der indigenen Völker (“pueblos originarios”) die Richtung an. Obwohl nicht der Anspruch erhoben wird, dass die Weltsicht der andinen und amazonischen Voelker auch fuer alle anderen die gleiche erkenntnisleitende Bedeutung haben sollte – man glaubt an die Vielfalt und hat genug von der einzig seligmachenden, aufgezwungenen Entwicklungsvision – so ist man doch der Meinung, dass der Rest der Welt durchaus etwas davon lernen kann. Der Meinung bin ich auch.

Prinzipien einer anderen Weltanschauung

“Gut leben” heißt im Konkreten jeweils fuer die Leute im Hochland etwas anderes als fuer die im Tiefland, in der Stadt, fuer Junge, fuer Alte, fuer Leute auf dem Land. Aber es gibt einige grundlegende, alle verbindende Ueberzeugungen.

  • Die Menschen sind ein Teil des Ganzen des Lebensprozesses. Weder stehen sie im Zentrum (Anthropozentrismus), noch koennen sie die Herrschaft ueber die anderen Wesen und Naturgegebenheiten beanspruchen.
  • Die Erde ist ein Lebewesen und ihre Unversehrtheit ist ein Recht, genauso wie es das Menschenrecht gibt.
  • Es gibt nicht nur eine einzige Wahrheit, sondern vielfaeltige Wahrheiten, abhaengig vom jeweiligen gesellschaftlichen und oekologischen Umfeld. Damit wendet man sich gegen das Modelldenken, den Monokulturalismus sowie den Monotheismus und spricht sich fuer die Vielfalt der Kulturen und der Naturgegebenheiten aus (siehe die Biodiversitaet).
  • Die Menschen denken sich nicht als Individuen sondern als Gemeinschaften; zumindest bemuehen sich auch die anderen, es darin den Indigenen in den ‘comunidades’ gleichzutun.

Das sind große Worte, mag man denken, auch dass man Aehnliches schon mal gehoert hat. Und: Wie wollen die das wohl umsetzen? Tatsaechlich weisen westliche BeobachterInnen gerne auf die Ungereimtheiten in den Verfassungen sowie die Widersprueche zur politischen Praxis hin, nach dem Motto: Sowas kann gar nicht funktionieren. M. E. wirft diese Reaktion mehr Licht auf die Psyche und die Denke von uns Westlern als auf das, was in Bolivien – und auch in Ecuador, wo ich inzwischen angekommen bin – vor sich geht. Womoeglich schimmert da die weiße Ueberheblichkeit durch? Oder der Mono-Anspruch linken Avantgardedenkens? Oder schlicht der eingefleischte Glaube an die Entwicklung und den Fortschritt, was im Endeffekt alles dasselbe ist.

Das absolut Spannende aber hier in den Anden ist, dass wirklich alle Menschen die Fragen diskutieren und fuer sich hin- und herwaelzen. Ich habe den Eindruck, einem Volk von PhilosophInnen zu begegnen. Beeindruckend ist dabei, wie gelaeufig jede und jeder tiefschuerfende Gedanken aeußert, mit welch ungetruebtem Selbstverstaendnis, mit eigenwilligen, bildreichen Worten. Die Debatte wird in gar keiner Weise irgendwelchen ExpertInnen ueberlassen.

Bedeutung der Sprache

Die breite Beteiligung wird durch die Praesenz der einheimischen indigenen Sprachen gestaerkt. Die Schluesselbegriffe des neuen Verfassungs- und Gesellschaftsvertrages stammen aus dem Quechua (Sumak Kawsay), Aymara (Suma Qamaña), dem Guarani (tekoporâ) und werden auch in den vielen anderen einheimischen Sprachen der weniger volkreichen Gruppen ausgedrueckt. In Bolivien gilt ueber die Haelfte der Bevoelkerung als indigen, in Ecuador sind es knapp ein Viertel. Dadurch dass die Verfassungen der beiden Laender die Weltanschauung(en) der originaeren Voelker als richtungsweisend anerkennen, sind diese sozusagen zum historischen Subjekt des Wandlungsprozesses geworden. Sie uebernehmen diese Aufgabe mit großem Verantwortungsbewusstsein. Eingelaeutet hat den Prozess die breite Rekrutierung fuer die verfassungsgebende Versammlung. Alle Gruppen der Gesellschaft wurden aufgefordert, VertreterInnen in die Constituyente zu entsenden. Das gelang in Bolivien noch besser als in Ecuador. Nichtsdestotrotz war die Empoerung mancher weißer und mestizischer Bildungsbuerger mal wieder gross, als indigene Gemeinden ihre traditionellen Autoritaeten entsandten, manche erstaunlich jung, viele weiblich und die meisten in der oralen Tradition ihrer indigenen Gruppe erzogen. Gerade sie aber haben, gestaerkt durch indigene und mestizische Intellektuelle die entscheidenden Akzente gesetzt.

Die Welle dieser quasi plebiszitaeren neuen Verfassungen hatte sich von Venezuelas Praesident Hugo Chavez ausgehend, nach Ecuador und Bolivien fortgesetzt. Es spricht allerdings einiges dafuer, dass die Regierenden anders als die Mehrheit der BuergerInnen den Verfassungsprozess weit mehr vom Staat her gedacht hatten, sozusagen als Bestaetigung ihrer Machtbasis. Die inhaltliche Aussage der indigenen Weltanschauung aber ist ‘down to earth’ und schließt ‘top down’ Methoden aus.

Sumak Kawsay / Suma Qamaña meinen die konkreten Ebenen des Lebens: essen, feiern, frisches Wasser, usw. Sie sind in einem sehr elementaren Sinne materiell, der weit entfernt ist vom so genannten Materialismus des Geldes. Denn in Wirklichkeit ist nichts materiell unkonkreter und abstrakter als das Geld. In den Anden weiß man das. “Geld kann man nicht essen”, sagen Indígenas vom Titicacasee, die sich gegen den Bergbau in ihrem Gebiet zur Wehr setzen, “der nur Geld bringt, aber kein gutes Leben”(http://vimeo.com/29369576). “Das Geld ist eine perverse menschliche Erfindung”, sagt Oswaldo, ein Cayambi aus dem Hochland von Ecuador. “Jetzt fliegen sie zum Mond, um dort Rohstoffe ausbeuten zu koennen. Aber der Mond gehoert niemandem, wie kann man daraus Geld machen? Das Geldsystem ueberrollt alles wie eine riesige Gehirnwaesche-Maschine”. “Sumak Qamaña aber ist ganz alltaeglich, unmittelbar gemeint”, sagt Javier Medina aus La Paz, “und hoechst spirituell zugleich, naemlich in einem animistischen Sinn, als der Geist in den Dingen, Elementen, Pflanzen, Tieren, Wolken und den menschlichen Koerpern.”

Anders leben im 21. Jahrhundert

Dass die indigenen Gemeinden und Organisationen alles andere als rueckwaertsgewandt von einer mystischen Vergangenheit traeumen, wie manche meinen, sondern fest in der Wirklichkeit des 21. Jahrhunderts verankert sind, zeigt ihr politischer Realitaetssinn. Sie haben dafuer gesorgt, dass ihre Rechte grundgesetzlich festgeschrieben werden: Bolivien wie auch Ecuador wurden durch die Verfassungen zu “plurinationalen” und “plurikulturellen” Staaten erklaert, die den indigenen Voelkern eigene Territorialitaet, eigene Gerichtsbarkeit und Entfaltung der eigenen Kulturen (Sprache, Kommunikationsmittel) zusprechen. Wie ernst es ihnen mit der Verwirklichung dieser Rechte ist, beweisen die amazonischen Voelker aus einer Region des Tieflandes von Bolivien gerade. Sie ziehen mit einem Protestmarsch gegen den Bau einer Straße durch ihr Territorium – zu allem Ueberfluss ist es auch noch ein zum Naturpark erklaertes Gebiet (TIPNIS) – gen La Paz. Die Argumente gegen die Straße sind zum einen rechtlicher Art – die indigene Bevoelkerung ist nicht konsultiert worden, wie die Verfassung es vorschreibt. Zum anderen sind sie oekologischer und oekonomischer Art – man wehrt sich gegen die weitere monokulturelle landwirtschaftliche Kolonisierung (Kokaanbau) des indigenen Territoriums. Und halb, wenn nicht ganz Bolivien gibt ihnen Recht: “Wir stuetzen unsere indigenen Brueder und Schwestern.”

In Ecuador protestierten die indigenen Organisationen 2006 gegen den geplanten Freihandelsvertrag suedamerikanischer Staaten, einschließlich Ecuadors, mit den USA (ALCA/TLC). Sie marschierten zu Tausenden nach Quito und blockierten Straßen und die Zugaenge zu verschiedenen Staedten. Die Argumente waren u.a.: Wir lassen nicht zu, dass unsere Territorien mit hybridem und GMO-Saatgut verseucht werden und dass unsere Handwerkserzeugnisse von importiertem Billigramsch verdraengt werden. Benjamin Inuca, einer der aktivsten Streiter gegen den Freihandelsvertrag, sagt, dass die dem Protest voraufgehende Diskussion ueber die Werte der eigenen materiellen und spirituellen Kultur in den indigenen Gemeinschaften fuer die Selbtbesinnung entscheidend war. “Wir haben analysiert, was wir haben und nicht, was wir nicht haben, wie es die Entwicklungsorganisationen tun, die uns zu Armen erklaeren”. So tauchte in den Diskussionen immer wieder die Beobachtung auf, dass die Alten wesentlich gesuender waren, als die juengere Generation, die angeblich dank der internationalen und nationalen Entwicklungsleistungen weniger arm ist. “Die Bedeutung der eigenstaendigen Versorgung mit Lebensmitteln von unseren Feldern und aus unserem Saatgut wurde uns bewusst. Das Essen war absolut zentral in unserer Diskussion”.

Gedanken und Bilder, die in mir aufsteigen …….

Schon laenger sprechen einige von uns vom Ziel des ¨guten Lebens¨ anstelle der wachstumsoekonomischen Fixierung unserer Gesellschaft. Dennoch enthaelt der Begriff laengst nicht die magische Kraft, die fuer die Leute in Bolivien und Ecuador von Sumak Kawsay und Suma Qamaña ausgeht. Uns in Europa ist die kulturelle, d.h. spirituelle wie materielle Verbindung zum großen Ganzen der Erde verloren gegangen. Ausrufe wie “eine andere Welt ist moeglich” oder Begriffe wie “Postwachstumsoekonomie” sind zwar richtig, aber mit so viel kalkulierendem Rationalismus beladen, dass sie kaum unsere Herzen wirklich hoeher schlagen lassen. Da beruehrt der Ausdruck “indignados” schon eher den ganzen Menschen und seine menschliche Integritaet, denn er enthaelt ein Bild von der Wuerde – dignidad – der Menschen, die durch die Reduzierung auf geldkalkulierende Idioten verletzt wird, und zwar sowohl die Wuerde derjenigen, die glauben davon zu profitieren, als auch derjenigen, die politisch dazu gezwungen werden sollen, an der Idiotie mitzuwirken. Auch in uns steckt Anderes! Vermutlich taete uns ebenfalls ein gesellschaftlicher Diskussionsprozess gut, der die Frage nach dem Sinn des Lebens auf diesem Planeten in den Mittelpunkt stellt. Das Geld kann es nicht sein.”

 

(Quelle: Social Innovation Network.)

Siehe auch:

Vivir Bien – Gut leben! Brief aus Bolivien und Ecuador (II)

Schweden: Sami gegen Bergbau-Industrie

Donnerstag, Oktober 13th, 2011

“Sweden: Saami Communities Say NO To Mining On Traditional Lands

By Ahni

 

 

Two Saami communities have said they will do everything in their power to stop a mining company from exploiting their internationally-protected lands in Northern Sweden.

The Saami communities of Girjas and Laevas recently found out that Kiruna Iron AB, a wholly-owned subsidiary of the Australian company Scandinavian Resources Ltd., wants to develop two separate iron mines in the Kalix River Valley at Ruovdenjunnji and Rakkurijokkialong. Both sites are located within the Saami’s nationally-recognized reindeer herding grounds and the European Union’s Natura 2000 ecological network of protected areas.

The two communities have since declared that will not accept mining or exploration on their traditional lands.

“These mines would have catastrophic impacts for both our Saami communities and would completely undermine the possibility for us to continue reindeer herding on our lands. This would also open up our undeveloped mountain areas to international developers, whose only goal is to make money for their international shareholders” said Ingemar Blind, chairman of the Girjas Saami community, in a joint statement issued last month.

“We will do everything we can to stop this short-term plundering of our mountains,” said Tor-Erik Huuva, chairman of the Laevas community. “We also know that other stakeholders in our region are of the same opinion: that an important natural environment will be permanently destroyed.”

Since making their position clear, two well-known Saami organizations–the Saami Council and the National Association of Swedish Sami (Svenska Samernas Riksförbund, SSR)–have rallied in support of the communities.

“Kiruna Iron’s planned exploitation would violate fundamental human rights of the local Saami reindeer herders”, said Mattias Åhrén, Chief Lawyer at the Saami Council. “The communities hold property rights to land under Swedish and international law. In addition, reindeer herding is protected under the right to culture. If necessary, we will bring this matter to relative authorities”, he continues.

The two NGOs have also expressed concern about those who back Kiruna Iron, since they too would be contributing to human rights violations.

As a part of their response, the Saami Council is now in the process of contacting the company’s business partners and investors to “advise them of the high environmental and social risks associated with mining in the Kalix River Valley” .

“[We] have run similar successful campaigns in the past, targeting companies that do not respect Saami rights, by undertaking shareholder and investor dialogues, media campaigns and filing complaints with the domestic governments of foreign companies and international bodies such as the UN Human Rights Committee,” the NGOs explain in their own joint statement.

If reason, justice and faith have anything to say about it, they will succeed again.

Contacts
Tor-Erik Huuva, Laevas community chairman +46 (0)70-251 76 43
Ingemar Blind, Girjas community chairman +46 (0)70-663 31 28
Mattias Åhrén, senior lawyer at the Saami Council email: mattias.ahren(at)saamicouncil.net mobile phone no. +47 47 37 91 61

Support the Saami!
If you would like to show your support for the Saami, send an email to Damian Hicks, Chairman of Scandanavian Resources, dhicks(at)scandinavianresources.com

 

Letter to investors and partners of Kiruna Iron from the Saami Council

September 2011

Dear investors and partners of Kiruna Iron AB (Scandinavian Resources Ltd),

The Saami Council [1] writes to you as potential or existing partners/investors in Kiruna Iron AB (“Kiruna Iron”), a wholly owned subsidiary of Scandinavian Resources Ltd (ASX:SCR). We would like to respectfully outline our concerns in regards to Kiruna Iron’s proposed mining activities in the Kiruna area, in the far north of Sweden, and highlight the human rights violations associated with the activities.

As part of our work, the Saami Council monitors mining, windpower, forestry and other industrial activities in the Saami areas, seeking to ensure that indigenous rights are respected. We have been contacted by one of our member organisations, SSR – the National Swedish Saami Association – and the Saami reindeer communities of Girjas and Laevas.

The communities have recently expressed their firm opposition over Kiruna Iron’s plans to mine in the Kalix River Valley [2]. The proposed mining activities would destroy the environment and wipe out Girjas and Laevas possibility to pursue their traditional livelihood of reindeer herding, as inherited from their ancestors.

International law affirms that indigenous peoples’ communities hold property rights to areas traditionally used. This position of international law has also been confirmed by Swedish law, most recently by the Supreme Court’s ruling in the so called Nordmaling Case.

Consequently, no industrial activities are allowed in Saami reindeer herding communities’ traditional territories unless an agreement is reached with the relevant community. This property right is protected by the Swedish Constitution, as well as of Article 1 of Additional Protocol 1 to the European Convention on Human Rights, in addition to other international legal instruments such as the UN Convention on the Elimination of Racial Discrimination, the Universal Declaration on Human Rights and the UN Declaration on the Rights of Indigenous Peoples.

As mentioned, in this instance, Girjas and Leavas Reindeer herding communities are not interested in negotiating an agreement, as mines in the relevant areas would force them out of their traditional livelihood.

In addition, the right to culture as enshrined e.g. in the International Covenant on Civil and Political Rights Article 27, as interpreted by the UN Human Rights Committee, establishes that the right to culture prohibits any activity that renders it seriously more difficult for indigenous individuals to continuously pursue their traditional livelihoods, such as reindeer husbandry.

Multiple international guidelines stipulate that investors and partners of resource extraction companies must ensure that they are not complicit in breaching indigenous rights. For instance, companies and investors involved in the Kiruna Iron project risk breaching the Equator Principles (to which all reputable investments banks are now signatories), the OECD Guidelines (which apply to multinational enterprises operating in or from adhering countries) and the UN Global Compact.

The General Policies of the OECD Guidelines underline, for example, that enterprises must contribute to economic, social and environmental progress with a view to achieving sustainable development, and respect the human rights of those affected by their activities consistent with the host government’s international obligations and commitments. The Saami Council respectfully suggests that if Kiruna Iron goes ahead with its plans, the company – and all those partners and financial institutions involved in Kiruna Iron and/or Scandinavian Resources – are in breach of the General Policies of the OECD Guidelines.

Shareholders, and those banks providing guarantees or project financing for controversial projects on indigenous territories, have increasingly found themselves facing sustained NGO campaigns. Protest by indigenous peoples against controversial projects has led to losses of millions of dollars for project proponents, project sponsors and project partners.

These risks are relevant for both investors and partners of Kiruna Iron AB. The Saami Council has run similar successful campaigns in the past, targeting companies that do not respect Saami rights, by undertaking shareholder and investor dialogues, media campaigns and filing complaints with bodies such as the UN Human Rights Committee. We will act in the same manner if the mining plans in the Kiruna area continue.

The Saami Council also wishes to draw your attention to the fact that the principal position of Swedish law, as well as relevant international legal norms, has not been incorporated into Swedish mining legislation. Foreign companies investing and operating in Sweden commonly place a high level of trust in Swedish public authorities and regulatory bodies.

This trust is often misguided. The Swedish mineral law and permitting processes have been heavily criticised by the UN for excluding Saami communities and not respecting indigenous rights, most recently in UN Special Rapporteur on the Rights of Indigenous Peoples´ report on the Saami people. In other words, complying with Swedish law is in no way any guarantee for Kiruna Iron, or its investors and partners, that they are not in breach of human rights.

Kiruna Iron plans to apply for planning permission for two mines – one for Ruovdenjunnji/Ekströmsberg and one for Rakkurijokki. The planning permission is the first step towards opening the mines and the environmental impact assessment processes have already begun. The proposed mine site at Ruovdenjunnji, south of the Kalix river, is on the traditional lands of the Girjas saami community and in previously undeveloped mountain areas.

These lands are important autumn grazing lands for the reindeer before they migrate down from the summer pastures in the mountains to the west, and continue down to the winter forest pastures in the east. However, during the last few winters, as the snow conditions further east have made grazing difficult, the reindeer have remained grazing in the Ruovdenjunnji area well into the winter. This means that the Ruovdenjunnji area is of crucial importance to Girjas saami community and their traditional livelihood. There is simply not room for a mine, with associated roads and transports.

The proposed mine at Rakkurijokki also poses an enormous threat to reindeer herding in the Saami community of Laevas. The expansion of LKAB’s mining activities, in combination with new rail lines and roads associated with the town’s relocation, have left Laevas Saami community with a tight bottleneck through which they must carefully herd the migrating reindeer between their small remaining pockets of pasture. It is in this bottleneck, with nationally protected migration routes and crucial grazing lands, which Kiruna Iron now wants to mine. There are no reserve pastures to replace these grazing lands and no mitigation measures that could lessen the impacts: if the mine were to go ahead Laevas’ grazing lands would be cut into two, destroying the Saami community’s reindeer herding forever.

Both proposed mining sites are in nationally recognised reindeer herding zones and within Natura 2000 protected areas.

We hope that we have provided some clarity on the significance of the human rights breaches associated with the proposed mining activities of Kiruna Iron. Should you wish to receive any further information please do not hesitate to contact us.

Yours respectfully,
Mattias Åhrén
Chief Lawyer
Saami Council
Telephone: +47 47 37 91 61

Cc:
Board of Directors
Scandinavian Resources Ltd

1 The Saami Council is a Non-Governmental Organisation (NGO), representing the Saami people, indigenous to northern Fennoscandinavia and the Kola Peninsula of the Russian Federation. It is an umbrella organisation, whose members are the major representative Saami organisations in Norway, Sweden, Finland and the Russian Federation. The Saami Council has represented the Saami people at an international level for 30 years, and has consultative status with the International Labour Organization (ILO) and the UN Economic, Social and Cultural Council (ECOSOC). It is also a permanent participant to the Arctic Council.

2 http://www.sapmi.se/pressmeddelande_110913_FINAL_engelska.pdf

 

(Quelle: Intercontinental Cry.)