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  • Category: Native American
  • Founded: Jun 2, 2000
  • Language: English
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#21050 From: protecting_knowledge@yahoogroups.com
Date: Fri Jul 1, 2011 9:38 am
Subject: File - month
protecting_knowledge@yahoogroups.com
Send Email Send Email
 
Hadih,

As a subscriber to the Protecting Knowledge email distribution list you have
three delivery options, INDIVIDUAL EMAILS, DIGEST or NO MAIL/WEB ONLY.

By default, Yahoo!Groups uses the INDIVIDUAL EMAILS delivery when you first
subscribe.

You can change your Protecting Knowledge subscription to DIGEST or NO MAIL/WEB
ONLY.

For DIGEST,
As a Yahoo!Group subscriber you can log in and modify your account.

Or you can send the following email command:
Send a blank email to: protecting_knowledge-digest@yahoogroups.com

For NO MAIL/WEB ONLY
As a Yahoo!Group subscriber you can log in and modify your account.

Or you can send an email to me at <dbain@...> requesting the change.


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If you have any email that may be of interest to those on the list, please
forward them to the list.

Mussi Cho,

Don Bain
Protecting Knowledge moderator
dbain@...

#21051 From: Teresa Binstock <binstock@...>
Date: Sun Jul 3, 2011 9:39 pm
Subject: From the Reservation to the Airwaves: Navajo Band Battles Injustice - Blackfire
aspergerian
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http://www.truth-out.org/reservation-airwaves-navajo-band-battles-injustice/1309282490

For us, music is a strategic tool to communicate social injustices that we face,&quot; Klee Benally, the vocalist and guitar player for the punk-rock band Blackfire, said.

    Blackfire, whose members are Klee, his brother Clayson and his sister Jeneda, played their first show in 1989. Since then, they&#39;ve released two CDs and toured Europe, America and Canada - all while staying intensely politically involved in issues close to their hearts.

    Klee says their band approaches songwriting by envisioning how they'd like to see the world...





















.








#21052 From: "Don Bain" <dbain@...>
Date: Mon Jul 4, 2011 2:32 pm
Subject: Trying to breathe life into First Nation rights
lheidli
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#21053 From: "Don Bain" <dbain@...>
Date: Mon Jul 4, 2011 4:55 pm
Subject: Please boycott Eska water - Racist Stereotypes
lheidli
Send Email Send Email
 
 
----- Original Message -----
Sent: Monday, July 04, 2011 8:57 AM
Subject: Please boycott Eska water

Me, I won’t use bottled water but I know many do and some have to.  Check this out, then please write the company:  http://www.youtube.com/watch?v=LSggKIAShbM

 

Eska Company contact:  http://www.eskawater.com/contactus/index.html

 

Then join the FB page:  https://www.facebook.com/pages/Boycott-Eska-Water/216362318402807?sk=wall

 

 

 

 


#21054 From: Jamie Kneen <jkneen@...>
Date: Tue Jul 5, 2011 11:45 am
Subject: The Guardian: Arctic resource wealth poses dilemma for indigenous communities
bannibal
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http://www.guardian.co.uk/environment/2011/jul/04/arctic-resources-indigenous-co\
mmunities?CMP=twt_fd

Arctic resource wealth poses dilemma for indigenous communities
Oil and mineral deals mean money and jobs, but Inuit leaders are
concerned about the lack of a national debate on industrialisation and
what it means for the traditional way of life

Terry Macalister
guardian.co.uk,  Monday 4 July 2011 15.46 BST
Article history

Arne Lange, a 39-year-old Inuit fisherman, looks for seals near his
hometown of Ilimanaq, Greenland. Photograph: Uriel Sinai/Getty Images


"I certainly have seen the benefits that can come from [oil] royalties.
Schools are better. There are swimming pools, gymnasium, cars – and jobs
– all the result of billions of dollars."

Patricia Cochran, a former chair of the Inuit Circumpolar Council from
Alaska, expresses the view of many indigenous people on industrial
development in the Arctic. Vast oil and mineral wealth have brought huge
benefits to some communities.

But her own conflicted feelings about development neatly sum up the
dilemma that indigenous leaders in the region face. In Barrow – Alaska's
oil capital – there are also high rates of suicide and depression, while
offshore drilling is a threat to subsistence whaling and the hunting of
seals and walrus, she points out. So despite the benefits, Cochran is
personally quite negative about industrial development and questions the
wider benefit to society.

"I personally have a problem with it. I was raised in a traditional way
and regard it as my job to be a steward of the land. I see this
[industrialised] world of hedonism and consumption as a sign we have
lost our moral compass."

And there are fears that the vast sums on offer can sometimes be too
tempting. Aqqaluk Lynge, former president of the council, says the wave
of money that big multinationals bring to their lobbying "overwhelms"
local community organisations.

"We have questions about how the democratic process is gone about and
how decisions are reached," he said.

"How can we survive as a people under the pressure that comes from oil
companies whose daily income can be higher than our annual budget?

"Arctic people themselves must have the time to look into [proposed
industrial projects] to ensure we are not risking losing our country,
self-rule or livelihoods."

Lynge, a continuing activist based in Nuuk, the capital of Greenland, is
most concerned about the decision by the government there to allow
British-based oil explorer, Cairn Energy, to drill last summer and again
this year. But he is also worried about moves by Canadian metals group,
Alcoa, to try to press ahead with plans to build a massive aluminium
smelter on the island.

The Inuit leader accepts Greenland ministers have the democratic right
to negotiate and to reach agreements with companies. But he says the
consultation process is still fatally undermined by the imbalance
between the financial resources of Cairn and the like, compared to that
available to local indigenous communities.

Greenland, whose population is 80% Inuit, has recently won a measure of
self-rule from its traditional colonial masters, Denmark. The new
government in Nuuk is desperately keen to win complete independence and
understands this is impossible while the country is dependent on
financial handouts from Copenhagen.

But Inuuteq Holm Olsen, Greenland deputy foreign minister, says that
environmental concerns should be balanced against economics. "We welcome
focus and attention on environmental issues … What we don't welcome is
the notion that there should not be any industrial development in the
name of environmental protection."

Lynge says he realises that Cairn and Alcoa may offer a get-rich-quick
route for Greenland and therefore a fast-track to political
self-determination. But he says that rushing into oil and mineral
exploitation deals risks drowning out a proper debate within the country
about the pros and cons of industrialisation which could further
undermine the traditional Inuit way of life based around fishing and
hunting.

"We don't have the proper democratic infrastructure in place for a
public hearing mechanism. So Cairn can knock on one [government] door
and win agreement for their plans. This is a problem.

"We are not against development in general as such but what we really
want to see is sustainable development that will enable us to live in
the future in the way we have for hundreds of years around fishing. We
know oil and gas is not ultimately sustainable because it will run out."

Other concerns are more particular – such as where the kind of skilled
workforce will come from to deal with any oil or other largescale
industrial schemes. Greenland's workforce is just 32,000 people. If
large numbers of workers are brought in from outside, indigenous people
risk becoming a minority.

There is also a fear that big business can use its financial muscle to
buy off opposition while not having its own track records fully
investigated.

"Propaganda can be done in simple ways. Promises to give lots of work or
money to local communities: people tend to say 'yes' to these things
without necessarily thinking them through the consequences," said Lynge.

Inuit in Canada have 40 years' experience with oil so have found their
own way of accommodating change.

But even there, local leaders of indigenous people have mixed views
about who is really benefiting. And overall the "community" representing
indigenous people is split down the middle over the issue.

Certainly the big oil companies that have been active in the seas off
Alaska since the late 1980s are keen to be seen consulting local people.

Robert Blaauw, the Anglo-Dutch company's spokesman on the Arctic said:
"Many coastal native communities depend on fishing and hunting of sea
mammals not only for survival but also to keep alive a cultural
centrepiece that has thrived for centuries. With that experience comes a
deep knowledge of the Arctic environment … We continue to be humbled by
what we don't know and we are constantly looking for ways to incorporate
traditional knowledge into our operations. Not just for the advancement
of our project, but out of respect for those who will live off the ocean
long after we are gone."

Ove Gudmestad, a professor of marine and Arctic technology at the
University of Stavanger in Norway, carries out academic research which
is useful to oil companies, and has travelled widely in the far north
region.

He believes there are practical problems and a fundamental lack of trust
between indigenous people and the oil industry.

"Of course it is important to take local knowledge into account, but it
is hard to speak local languages. Whether it is in the US or Norway,
fishermen do not trust the politicians or the NPD [Norwegian Petroleum
Directorate] – never mind the oil companies."

Gudmestad said local people were rightly wary that they could get sucked
into a legal dispute that could last for decades and for which the oil
companies are far better prepared and resourced.

"Just remember that in the US for every petroleum engineer being trained
there are 200 lawyers," he jokes.

Lynge would like to see a more holistic look at the future for the
Arctic in the light of climate change which already threatens some
coastal communities with flooding and dislocation.

"I don't like the way that the debate seems to be framed around the
industrial opportunities created by global warming. I would rather see a
much better study about how climate change will affect fish stocks and
renewable energy sources to see what we can survive on in future."

#21055 From: Teresa Binstock <binstock@...>
Date: Tue Jul 5, 2011 2:17 pm
Subject: strawberries: Flavonoids -diabetes and nervous system disorders
aspergerian
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It's Not an Apple a Day After All -- It's Strawberries: Flavonoids Could Represent Two-Fisted Assault On Diabetes and Nervous System Disorders

http://www.sciencedaily.com/releases/2011/06/110627183932.htm

ScienceDaily (June 28, 2011) — A recent study from scientists at the Salk Institute for Biological Studies suggests that a strawberry a day (or more accurately, 37 of them) could keep not just one doctor away, but an entire fleet of them, including the neurologist, the endocrinologist, and maybe even the oncologist.

Investigations conducted in the Salk Institute's Cellular Neurobiology Laboratory (CNL) will appear in the June 27, 2011, issue of PLoS ONE. The report explains that fisetin, a naturally-occurring flavonoid found most abundantly in strawberries and to a lesser extent in other fruits and vegetables, lessens complications of diabetes. Previously, the lab showed that fisetin promoted survival of neurons grown in culture and enhanced memory in healthy mice. That fisetin can target multiple organs strongly suggests that a single drug could be used to mitigate numerous medical complications....

- - - -

Fisetin Lowers Methylglyoxal Dependent Protein Glycation and Limits the Complications of Diabetes

Pamela Maher, Richard Dargusch, Jennifer L. Ehren, Shinichi Okada, Kumar Sharma, David Schubert

PLoS ONE: Research Article, published 27 Jun 2011 10.1371/journal.pone.0021226



















.


#21056 From: Teresa Binstock <binstock@...>
Date: Tue Jul 5, 2011 5:25 pm
Subject: Evo Morales plays a double game on Bolivia's environment
aspergerian
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Evo Morales plays a double game on Bolivia's environment.

Despite its finger-pointing at the west for causing climate change through the irrational use of raw materials, Bolivia's economy thrives on the sale of natural gas. So how does Morales square his role as champion of Mother Earth with policies that threaten environmental degradation in Bolivia?

....The Isiboro Sécure Indigenous Territory and National Park (TIPNIS) is no exception. It's home to thousands of species of birds, mammals and plants. But it's also one of the poorest areas in Latin America.

With its 2.5m acres, the TIPNIS (from its initials in Spanish) is doubly protected, as a park and as the territory of the Moxeños, Yurakarés and Chimanes indigenous people, to whom the government seems in a rush to want to bring its controversial version of progress and prosperity.

"Whether they like it or not, we will build that road," President Evo Morales insisted last week during a speech in Sacaba, near Cochabamba. He wants to construct a highway that cuts right across the park, arguing that connecting isolated towns and communities is in the strategic interest of all Bolivians, including the TIPNIS indigenous people. But the inhabitants of the ancestral park strongly oppose the construction, and they are ready to fight against it.....









#21057 From: "Don Bain" <dbain@...>
Date: Tue Jul 5, 2011 7:24 pm
Subject: UNPFII10 report is out~ ! English version enclosed
lheidli
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----- Original Message -----
Sent: Tuesday, July 05, 2011 10:05 AM
Subject: [Naipc-list] UNPFII10 report is out~ ! English version enclosed

Here is the English version…it will be posted on the UNPFII Web page today.  Thanks Sonia and Secretariat for this advance copy!  

 

Andrea Carmen

Executive Director, IITC

456 N. Alaska St., Palmer, AK 99645

phone (907) 745-4482, fax (907) 745-4484

andrea@...

www.treatycouncil.org

 

From: Sonia Smallacombe [mailto:smallacombe@...]
Sent: Tuesday, July 05, 2011 7:27 AM
To: andrea@...
Subject: Re: When will the UNPFII10 report be posted?

 


Here is the English version - it only came out today and we are now posting it on our website.

Sonia Smallacombe
Secretariat of the Permanent Forum on Indigenous Issues
Division of Social Policy and Development
Department of Economic and Social Affairs
United Nations
New York, NY 10017
Room: DC2-1456
Ph: +1 (917) 367-5066
Fax: +1 (917) 367-5102
email:smallacombe@...


#21058 From: Teresa Binstock <binstock@...>
Date: Wed Jul 6, 2011 12:39 am
Subject: 16th Protecting Mother Earth Gathering: July 28 – 31
aspergerian
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16th Protecting Mother Earth Gathering
http://www.ienearth.org/


“Energy, Climate, Water and the Importance of Health and Culture.”


July 28 – 31, 2011
Four Bears Park/Little Shell Powwow Grounds
New Town, North Dakota
Hosted by Mandan, Hidatsa, Arikara Nations Community Members

Click here to learn more and register online.















#21059 From: "Don Bain" <dbain@...>
Date: Wed Jul 6, 2011 4:23 am
Subject: AFN National Chief Mourns Passing of Gordon Tootoosis
lheidli
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----- Original Message -----
Sent: Tuesday, July 05, 2011 7:18 PM
Subject: AFN National Chief Mourns Passing of Gordon Tootoosis

CNW Group Portfolio E-Mail

ASSEMBLY OF FIRST NATIONS

ASSEMBLY OF FIRST NATIONS

Transmitted by CNW Group on : July 5, 2011 22:16


AFN National Chief Mourns Passing of Gordon Tootoosis

OTTAWA, July 5, 2011 /CNW/ - Assembly of First Nations (AFN) National Chief Shawn A-in-chut Atleo commented on the passing of Gordon Tootoosis, Cree actor and activist from Poundmaker First Nation in Saskatchewan who passed away today.  The National Chief stated:

"Today, First Nations and Canadians across the country mourn the passing of Gordon Tootoosis, a Cree and Canadian cultural icon.  On behalf of the Assembly of First Nations, the AFN Executive and First Nations across the country, I want to extend our sincere condolences to the Tootoosis family, his wife Irene and their children and grandchildren, and his friends and community.

Gordon will be remembered as a talented, dedicated and multi-faceted individual. He was truly extraordinary.  He survived the tragedy of the residential schools and used that experience in a positive way to help his people, serving as a social worker for youth and young offenders. He served his community as Chief and went on to become the famous actor familiar to so many in this country and around the world.  He imbued every role he took on with humanity and complexity.  He made a difference to those who knew him personally as well as those who knew him only through his performances.

He was always one to promote and encourage First Nations people to pursue their dreams.  He was a role model to so many of us and always exemplified kindness and class. A proud Cree Elder and devoted family man, he still lived in his home community of Poundmaker.  Gordon will be remembered as a strong, commanding presence both onstage and off.  Our thoughts and prayers are with all of those who loved and cherished Gordon Tootoosis."

Gordon Tootoosis was awarded the Order of Canada in 2004.  He has served as a founding member of the board of directors of the Saskatchewan Native Theatre Company.  His credits include the film Legends of the Fall (1996),  the mini-series Big Bear (1998), the TV series Northern Exposure and the film Alien Thunder (1973) with Chief Dan George and Donald Sutherland. Gordon Tootoosis recently received rave reviews for his performance as the lead character in the play Gordon Winter. He was well known for his role in the popular CBC series North of 60.

The Assembly of First Nations is the national organization representing First Nations citizens in Canada.

For further information:

Don Kelly, Assembly of First Nations A/Communications Director
613-241-6789 ext. 334 or cell: 613-292-2787 or email dkelly@...

Jenna Young, Assembly of First Nations Communications Officer
613-241-6789, ext 401 or cell: 613-314-8157 or email jyoung@...

Alain Garon, Assembly of First Nations Bilingual Communications Officer
613-241-6789, ext 382 or cell: 613-292-0857 or email agaron@...



ASSEMBLY OF FIRST NATIONS - More on this organization
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#21060 From: "Don Bain" <dbain@...>
Date: Wed Jul 6, 2011 3:19 pm
Subject: Renowned Inuit film company drowns in debt. Atuqtuarvik Corp. forces Isuma into receivership
lheidli
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NEWS: Around the Arctic July 06, 2011 - 9:08 am

Renowned Inuit film company drowns in debt

Atuqtuarvik Corp. forces Isuma into receivership

NUNATSIAQ NEWS
Zacharias Kunuk of Isuma Igloolik Productions Inc. accepting the 2001 Caméra d'Or prize at the Cannes film festival for Atanarjuat, the company's first feature film. Now, Isuma's glory days appear to be behind them. A court-appointed receiver is now in charge of the company's assets. (FILE PHOTO)
Zacharias Kunuk of Isuma Igloolik Productions Inc. accepting the 2001 Caméra d'Or prize at the Cannes film festival for Atanarjuat, the company's first feature film. Now, Isuma's glory days appear to be behind them. A court-appointed receiver is now in charge of the company's assets. (FILE PHOTO)

The company that rose to fame through feature films like Atanarujuat, The Journals of Knud Rasmussen and Before Tomorrow now lies in financial ruin, public documents filed last month in Quebec court reveal.

By Jan. 1, 2011, Isuma Igloolik Productions Inc., ran out of money to pay for salaries, insurance, heating fuel, and office and expenses, the court documents said.

Norman Cohn, Isuma’s secretary and treasurer, told Atuqtuarvik that his company didn’t even have the money to pay for the creation of financial statements for 2010, the documents said.

Isuma now carries debts that total around $1.7 million, owed to a variety of creditors.

This past June 7, Atuqtuarvik Corp., an Inuit-owned loan agency based in Rankin Inlet, asked a Quebec judge to put Isuma into receivership, saying Isuma owes Atuqtuarvik $513,995.47.

That represents an outstanding loan of $500,000 that Atuqtuarvik made to Isuma on July 14, 2009, plus unpaid interest, calculated at seven per cent a year.

On Feb. 1 a cheque for $2,972 that Isuma sent to Atuqtuarvik bounced back to them due to insufficient funds.

On June 9, the Quebec court granted Atuqtuarvik’s application and appointed RSM Richter Inc. as a receiver to act on behalf of Atuqtuarvik and other creditors.

This means the receiver has the right to sell Isuma’s assets to recoup the company’s debts, or continue Isuma’s business activities to add “commercial value” to its assets.

Atuqtuarvik said in its application that it’s using the Quebec court because all of Isuma’s financial records and most of its assets are located in Montreal, at three different addresses, on Monkland Ave., Clark Ave. and Crémazie Blvd. East.

The company also has assets located at a building in Igloolik.

In its application, Atuqtuarvik said it prefers to see Isuma’s assets, including intellectual property rights to its films and videos, sold to a single purchaser who is resident in Nunavut.

And the loan agency said it is “very important” that Isuma’s archives and valuable cultural material be preserved and safeguarded. This includes video interviews with Inuit elders on Inuit history and mythology.

Atuqtuarvik is also a shareholder of Isuma, holding two million class “C” preferred shares.

In addition to its half-million dollar debt to Atuqtuarvik, Isuma also owes $149,396 to the Baffin Business Development Corp. and $103,500 to the Royal Bank of Canada.

All those debts are secured, which means these creditors would likely get the first crack at any cash raised in a sale.

As well, Isuma owes a total of $249,137 to a variety of unsecured creditors, including the Government of Nunavut, Revenue Quebec, the Receiver General of Canada, the Municipality of Igloolik, and to some of Isuma’s spin-off companies, such as Kunuk-Cohn Productions, Isuma Distribution International, and Kingullit Productions.

Other creditors include Alliance Atlantis Broadcasting Inc., who are owed $75,000 at 12 per cent interest per annum, and four separate debts totalling nearly $700,000 owed to the National Bank of Canada.

The court documents value Isuma’s assets at around $3.7 million, including about $1.2 million for a “work in progress.”

One of Isuma’s spin-off projects, http://www.isuma.tv, appeared to be functional as of July 6, with posting dates as recent as this past June 6. Isuma TV is an ambitious web-based service offering online video material from indigenous filmmakers from around the world, financed partly with money from Heritage Canada and Telefilm Canada.

Nunavut Independent Television Network, the spin-off entity that operates http://www.isuma.tv, recently failed in a bid to get a $150,000 contribution from the GN’s Department of Culture, Languages, Elders and Youth to pay for the installation of high-speed digital video devices in certain communities.

(More to follow)

01-Motion for Appointment Receiver


#21061 From: Teresa Binstock <binstock@...>
Date: Wed Jul 6, 2011 4:24 pm
Subject: Hispanics Identifying Themselves as Indians
aspergerian
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Hispanics Identifying Themselves as Indians

By GEOFFREY DECKER
http://www.nytimes.com/2011/07/04/nyregion/more-hispanics-in-us-calling-themselves-indian.html

A procession of American Indians marched through Sunset Park, Brooklyn, on a weekend afternoon in early May, bouncing to a tribal beat. They dressed in a burst of colors, wore tall headdresses and danced in circles, as custom dictated, along a short stretch of the park.

But there was something different about this tribe, the Tlaxcala, and when the music ceased and the chatter resumed, the difference became clear: They spoke exclusively Spanish.

The event was Carnaval, an annual tradition celebrated by tribes indigenous to land that is now Mexico. And despite centuries of Spanish influence, the participants identify themselves by their indigenous heritage more than any other ethnicity....








.


#21062 From: "Don Bain" <dbain@...>
Date: Thu Jul 7, 2011 2:40 pm
Subject: Ad campaign lands Eska in hot water
lheidli
Send Email Send Email
 
#21063 From: "Don Bain" <dbain@...>
Date: Thu Jul 7, 2011 10:58 pm
Subject: Quebec bottled water company pulls ads after outcry
lheidli
Send Email Send Email
 

Quebec bottled water company pulls ads after outcry

An image, taken from YouTube, of the television ad for Eska Water.
An image, taken from YouTube, of the television ad for Eska Water.

An image, taken from YouTube, of the television ad for Eska Water.

CTV.ca News Staff

Date: Thursday Jul. 7, 2011 5:32 PM ET

http://www.ctv.ca/CTVNews/Canada/20110707/quebec-bottled-water-company-pulls-ads-110707/

A Quebec-based bottled water company is bringing its ad campaign to an early end following public criticism over its use of native imagery.

Jim Delsnyder, Eska Water's president and CEO, said in a statement Thursday that his firm "is bringing an immediate halt to its current advertising and marketing campaign" due to "concerns that have been expressed over the past few days."

The ads appeared on television and in print and featured three men wearing headdresses and war paint, and carrying spears and blow guns, who are said to be defending the purity of the company's product.

Those ads would be removed "as quickly and as possible," Delsnyder said, adding that he "wishes to apologize to all those who may have found the campaign and its images disrespectful."

The campaign prompted an angry response from at least one native group and led to calls for a boycott of the bottled water.

Mohawk activist Clifton Nicholas reacted to the ads in a clip posted Friday on YouTube.

"I don't know what they were trying to depict in that ad but I found it kind of insulting to say the least," he said.

"The point is you're depicting natives in a negative fashion," Clifton went on. "I figured that in this day and age -- particularly in this country -- that this type of thing would be something left in the past."

To make matters worse, Clifton noted that Eska water is sourced from the traditional Alqonquin territory of Abitibi-Temiscaming.

Following the public outcry Eska hired public-relations firm Enigma Communications.

In Thursday's statement, which was released by Enigma, Delsnyder said his company plans to hold meetings with "local community leaders" to help ensure that future ad campaigns reflect "the values of those in the community." He did not specify which community the company was referring to.


#21064 From: "Don Bain" <dbain@...>
Date: Fri Jul 8, 2011 2:36 pm
Subject: Expert Mechanism - Study on Indigenous peoples and the right to participate in decision-making
lheidli
Send Email Send Email
 
 
----- Original Message -----
Sent: Friday, July 08, 2011 3:08 AM
Subject: Expert Mechanism - Study on Indigenous peoples and the right to participate in decision-making

From the letter below: "See, for example, the following paragraphs in the Forum’s Report: 23 (“established rights” approach re genetic resources is too limiting and discriminatory); 26 (use of term “Indigenous peoples”), ; 31 (importance of “full and effective participation”); 36, 39 (free, prior and informed consent, self-determination); and 193 (Ethical Code of Conduct restrictive)." 


[Forwarded by Paul Joffe - pjoffe@...

 

Dear all,

 

Kindly see the email below and attached Joint Submission that was sent to the Expert Mechanism on the Rights of Indigenous Peoples.  The 4th session of the Expert Mechanism will take place next week in Geneva.

 

Update

 

At the May 2011 meeting of the Permanent Forum on Indigenous Issues, efforts to raise concerns relating to the Nagoya Protocol were successful. The attached Forum’s 2011 Report on its tenth session supports a number of key issues raised in the Joint Submission.  

 

See, for example, the following paragraphs in the Forum’s Report: 23 (“established rights” approach re genetic resources is too limiting and discriminatory); 26 (use of term “Indigenous peoples”), ; 31 (importance of “full and effective participation”); 36, 39 (free, prior and informed consent, self-determination); and 193 (Ethical Code of Conduct restrictive).  In regard to “free, prior and informed consent”, see generally paras. 34-42.  The significance of the UN Declaration on the Rights of Indigenous Peoples is underlined in many parts of the Report, including paras. 43-51.

 

Best regards,

 

Paul

 

 

 

From: Paul Joffe [mailto:pjoffe@...]
Sent: Thursday, July 07, 2011 8:04 AM
To: Jose Carlos Morales; 'Willie Littlechild'; 'Jannie Lasimbang'
Cc: 'claire charters'; 'expertmechanism@...'
Subject: Expert Mechanism - Study on Indigenous peoples and the right to participate in decision-making

 

Dear Expert Mechanism Members,

 

In regard to the Expert Mechanism’s study on Indigenous peoples and the right to participate in decision-making, we are pleased to contribute the attached Joint Submission.

 

The Submission is entitled “Nagoya Protocol on Access and Benefit Sharing: Substantive and Procedural Injustices relating to Indigenous Peoples’ Human Rights”.  An earlier version was emailed to you on 25 May 2011.  While the text of the Submission remains unchanged, a number of references have been added to the existing endnotes.

 

Past and ongoing experiences relating to the Nagoya Protocol can be instructive in illustrating some of the challenges that Indigenous peoples face in various international processes. The Joint Submission is relevant to “Participation in regional and international forums and processes”, which is a distinct issue in the Expert Mechanism’s current study.

 

 

Respectfully,

 

Paul Joffe, Legal Counsel

Grand Council of the Crees (Eeyou Istchee)

 

 

Paul Joffe

Attorney/Avocat

360 Putney Avenue

Saint-Lambert, Québec

J4P 3B6

T (450) 465-3654

F (450) 465-5730


#21065 From: "Don Bain" <dbain@...>
Date: Fri Jul 8, 2011 2:41 pm
Subject: When Museum Artifacts Go Home. The Museum of Vancouver embraces 'repatriation.' But returning relics home is not without controversy.
lheidli
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When Museum Artifacts Go Home

The Museum of Vancouver embraces 'repatriation.' But returning relics home is not without controversy.

By Kate Follington, Today, TheTyee.ca

http://thetyee.ca/Life/2011/07/08/ArtifactsGoHome/

KorowaiCeremony

The Kakaku korowai is carried to the Marae (sacred place), in Wairoa, New Zealand, as part of its returning home ceremony. Photo: Carwyn Jones.

 
At the end of a labyrinth of hallways in the Museum of Vancouver, behind two large double doors, 70,000 pieces of priceless heirlooms are hidden away. It's a breathtaking collection: historical wood carvings, First Nations masks, an entire wall of deer horns and moose heads, railway paraphernalia, and row upon row of carefully wrapped ball gowns. Sitting on shelves 100 feet deep and 10 feet high, the items have been carefully placed and numbered according to theme, ranging from textiles and gold mining, to gaudy neon signs like the Blue Eagle Café, just one of 55 signs in the neon collection.

Wandering past wide-eyed heads of elk, deer and caribou, there's an almost cinematic feel to the space. Vancouver's history, unfolding from aisle to aisle. But where did it all come from, who does it belong to, and who should own it now? Returning historical objects to their original communities -- a process known as repatriation -- is an arduous, expensive process for any museum, and not without controversy. But for the Museum of Vancouver (MOV), it represents a critical part of the growing role of museums in forging stronger cultural ties with First Nations communities around the globe, and it starts with a cloak.

Discovering the korowai

Examining the MOV's collection over 20 years ago, a textile expert from New Zealand immediately recognized a particularly interesting Maori cloak. The cloak, or korowai, was woven with flax, its threads dyed a dark brown. Toi Te Rito Maihi knew it to be originally stemming from the Wairoa area of Northern New Zealand, an area known for its distinct, iron-rich mud.

Like many pieces in the Museum's collection, the cloak was treasured and preserved for decades by a Vancouver family before it was finally handed over to the museum for ongoing preservation. The cloak has been passed around B.C. for some time. According to the current head of collections and exhibitions Joan Seidl, it belonged to Sir James Carroll, a Maori leader and politician who championed the cause of Maori land rights. Traveling to Vancouver around 1916, Carroll presented the cloak to the family of George Ham, who worked for the Canadian Pacific Railway. Ham's descendant, Joan Myers, played keeper to the cloak until 1986, when she presented it to the museum for safekeeping. Four years later, Maihi saw the cloak in the collection and heard its story. She grew excited, researched, and confirmed the piece had considerable value to the Maori culture.

The enthusiastic textile expert returned to New Zealand, the memory of the cloak floating in her mind. The disconnect between the cloak's then-resting place within the tagged items of MOV's collection, and the spiritual significance of the piece to the Maori people of Wairoa, would niggle at Maihi for 20 years.

Bringing the cloak home

In April 2010, the museum received a letter of request for repatriation of the cloak from the Wairoa Museum, in the North Island of New Zealand. Attached was a letter from a now much older Maihi.

"Although twenty years have now elapsed since I saw the korowai, the knowledge of its presence so far from the original owner's home has remained with me," she wrote. "With increasing age, I have felt a need to ask that the korowai be returned to its place of origin where it will be treasured for the memories of a great man."

Erina Kuai of the Wairoa Museum wrote similarly in the accompanying repatriation request letter: "Our Tipuna (ancestor) Sir James Carroll was and continues to be held in high esteem in our town. . . The whole family, indeed the whole community of his home town would be proud to bring home his taonga (treasure), acknowledge and pay tribute to him in the tradition of his native Maori people."

Repatriating objects from a museum collection back to their original communities is still considered a controversial subject for some museums. It can be experienced as conflicting with their very purpose; if they repatriated all their valuable pieces, why would people come to the museum?

However, for others -- including The Museum of Vancouver -- the complexity of repatriating objects has moved beyond whether it should be done at all, to how to repatriate objects in a way that forges positive relationships, particularly between museums and First Nation communities. The return of the ancient and treasured Sechelt image (known by the Sechelt Nation as "Our Grieving Mother") in October, 2010 is a good example. The well preserved stone carved image of a woman embracing a small child is considered one of the City of Vancouver's, if not Canada's, most culturally significant ancient artifacts. The Sechelt community worked intimately with the Museum to honor the return of the carving, with ceremonies both at the Museum and within the Sechelt community.

SecheltFigure

The Sechelt image, "Our Grieving Mother." Photo by Rebecca Blissett.

With the repatriation of the Sechelt image well underway, the timing of the request for the return of Carroll's cloak couldn't have been better. The museum had on hand UBC doctoral student Emily Birky, who had already spent months working directly on the repatriation of the Sechelt image.

Similarly, for the korowai, Birky and MOV collection head Joan Seidl gathered all the necessary documentation and approvals before the treasured cloak could be finally transported back to its home in the Southern Hemisphere. The cultural reception on its return was clearly significant for the Wairoa community. Set amongst a New Zealand sub-tropical garden, Carroll's cloak was laid out flat and carried across the grass by Maori men and women adorned in feathered cloaks, or kakahus. They led a procession up to the porch of the Marae (a carved meeting house), where the cloak was placed on display for the entire community to view. Songs and the traditional Haka were performed as part of the ritual in returning the cloak to the area and the Wairoa Museum.

In early 2011, the Museum of Vancouver received further news that the cloak's return had borne a lecture series on Carroll, a book and an award-winning Maori performance of song and dance at the National Matatini Competition for tribal groups. It's an example of the value certain objects can have for communities. And for the museum, repatriation is a chance to breathe life back into objects that might otherwise remain unnoticed.

But Birky's work and research around the repatriation process at the museum has revealed some barriers to future repatriations.

The rules of repatriation

Until recently, Birky said there was nothing to guide museums through a repatriation process, and no answers to questions like: how to check authenticity and deal with competing claims? What standard of preservation is guaranteed by the community making the request? And who is responsible for paying the transportation and administrative costs?

It wasn't until 2006 that the museum drafted its first policy around how to deal with repatriations. However, Birky points out, although it might define a process, each request and response is unique. The philosophical views on preservation and repatriation can also be quite different depending on the First Nation community and its resources.

According to Birky, "Some communities will not want the objects to be preserved at all, like totem poles being preserved under man-made conditions, which would be experienced by some people as false preservation. Some people believe that objects in general should go through a natural decaying process." Identifying objects is also a challenge.

"Not all objects have attached records. People may have personal collections from their travels, from hikes or family heirlooms and donated them to the museum, but they won't always have records on where the pieces came from." She points out that objects from the turn of the century are particularly difficult to manage. "When people had the idea that First Nation communities might disappear, there was a mass gathering of objects, (and) also a lot of pot hunters -- people who were not interested in preservation, but interested in the sale of objects."

Between the flurry of object pilfering and poor record-keeping by collectors, it has been difficult for the museum to be able to show exact evidence of where pieces may have come from. Still, some pieces are easier to identify than others. In the case of the Sechelt carving, there was a clear trail of records attached to the piece. In 1926, it was sold to the museum by Dan Paull, a member of the Sechelt community, and was approved for repatriation by the City of Vancouver in September 2010. A story unto itself, the Sechelt image spawned the construction of a new museum by the Sechelt community, built to house and preserve the famous stone sculpture once the repatriation process was completed.

Bringing the collection online

So, is digitization the answer? A major digitization project currently underway at MOV may ease some of the challenges around the identification of historical objects. Although not specifically intentioned as an aid to repatriation identification, the digital display of MOV's entire First Nation collection will offer better public access to pieces rarely seen in public.

Funded by the BC History Digitization Program, each object is photographed and carefully recorded into a computer database, ready for loading online. The digitization project is costly but important, particularly if the Museum is to fulfill its commitment to offering greater public access to Vancouver's collection. Some First Nation communities are discussing the option of digital repatriation and co-management of significant objects with MOV. Without the facilities to preserve them, First Nation communities can access their artifacts digitally for educational or story telling purposes.

Digital repatriation is gaining steam globally, and there are some successful examples. The Smithsonian National Museum of the American Indian and the University of Texas worked together 10 years ago to create virtual exhibits of American Indian cultures with communities and schools, utilizing the museum's digital collection of objects for use in cultural education programs.

Digital repatriation may also prove a solution to the enormous cost of repatriation, which includes the complicated identification process and relationship building, and the careful transportation requirements of ancient objects. While the museum faces dwindling funding for its basic core operations, and funders focus more on project related grants, repatriation requests don't fit neatly into funding guidelines and can take a long time to process. Despite the challenges, the museum is determined to continue processing repatriation requests as they come in. The justification is best summed up by Carwyn Jones, the Maori armed with delivering Carroll's cloak back to Wairoa.

"There was a real sense that this was a wonderful occasion for the whole community," Jones said. "Just about everyone who spoke throughout the day talked about the return of this cloak as marking a coming together and re-energizing of the community, and felt that it was symbolically important for the spirit of our people."  [Tyee]


#21066 From: "Don Bain" <dbain@...>
Date: Sun Jul 10, 2011 5:24 pm
Subject: Researchers Link Deaths to Social Ills
lheidli
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Researchers Link Deaths to Social Ills

http://www.nytimes.com/2011/07/05/health/05social.html

Poverty is often cited as contributing to poor health. Now, in an unusual approach, researchers have calculated how many people poverty kills and presented their findings, along with an argument that social factors can cause death the same way that behavior like smoking cigarettes does.

In an article published online for the June 16 issue of The American Journal of Public Health, scientists calculated the number of deaths attributable to each of six social factors, including low income.

To estimate the number of deaths caused by each factor, the scientists reviewed 47 earlier studies on the subject, combining the data in a meta-analysis. The studies were generally based on large national surveys like the National Health and Nutrition Examination Survey, a continuing study by the Centers for Disease Control and Prevention.

Then, using the pooled data, the researchers calculated the “population-attributable fraction” of deaths — that is, the number of deaths caused by living with a given social disadvantage.

Finally, they multiplied that fraction by the total number of deaths in the year 2000 to come up with a number of deaths caused by each of the six social conditions. The researchers then separated the contribution of each social factor.

“The methods we’re using are limited,” Dr. Sandro Galea, the lead author, acknowledged. “Any time you try to say that death is attributable to a single cause, there’s a problem — all deaths are attributable to many causes. But what we did is just as valid as what was done to establish smoking as a cause of death.”

“This is a very interesting paper,” said Roger T. Anderson, a professor of public health sciences at Pennsylvania State College of Medicine who was not involved in the study. “It’s simple and elegant, a very straightforward approach to looking at these kinds of data.

“It brings to the surface what the impact of social disadvantage is in terms of numbers of deaths, and the authors have done a very nice job of laying out the argument.”

The researchers used various criteria to define an adverse social condition. Low education, for example, was defined as not having graduated from high school. Poverty was defined as a household income of less than $10,000. A population in which more than 25 percent of people reported their race or ethnicity as non-Hispanic black was considered racially segregated.

The study also calculated the effect of an area’s overall poverty level, income differential and low social support.

For 2000, the study attributed 176,000 deaths to racial segregation and 133,000 to individual poverty. The numbers are substantial. For example, looking at direct causes of death, 119,000 people in the United States die from accidents each year, and 156,000 from lung cancer.

Social factors are not the same as diseases or accidents, but Dr. Galea argues that they are equivalent to a behaviors like smoking, and that, as with smoking, there is evidence of the mechanism involved. He said that the causal chain between, for example, poverty and death from heart disease has many well-established links.

Dr. Galea also said that poverty results in poor access to health screening, poor access to quality care for those who actually have heart disease, greater vulnerability to stresses associated with heart disease and a greater likelihood of engaging in unhealthy behavior.

“In some ways,” Dr. Galea added, “the question is not ‘Why should we think of poverty as a cause of death?’ but rather ‘Why should we not think of poverty as a cause of death?’ ”

If they had not smoked, 400,000 people each year would not have died, Dr. Galea said. Similarly, he said, if they had graduated from high school, the 245,000 people whose cause of death he attributes to low education would still be alive.

“This might be a useful lens to help focus our minds,” said Dr. Galea, who is the chairman of the department of epidemiology at the Mailman School of Public Health at Columbia University. “If you say that 193,000 deaths are due to heart attack, then heart attack matters. If you say 300,000 deaths are due to obesity, then obesity matters.

“Well, if 291,000 deaths are due to poverty and income inequality, then those things matter too.”


#21067 From: "Don Bain" <dbain@...>
Date: Mon Jul 11, 2011 12:04 am
Subject: Indigenous resistance is the new 'terrorism'
lheidli
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Indigenous resistance is the new 'terrorism'
In Ecuador, protesting for the rights of the Earth and trying to preserve natural resources may make you a "terrorist"
Last Modified: 10 Jul 2011 12:44
In South America, indigenous people who protest against government decisions to deplete natural resources for profit are often criminalised [EPA]

If you thought there was anything romantic about environmental activism or indigenous rights, think twice.  Socialist ideas about nature - such as keeping water a public good - can get you facing charges of sabotage by a leftist government. In the land of the Incas, if you protect the pachamama ["Mother World"], you might just be a "terrorist".

It's becoming tricky to identify "terrorists", at least in Ecuador. They are not members of criminal organisations, they don't spread fear or target civilians, nor have a politically motivated agenda. According to President Correa, "terrorists" are those opposing Ecuador's development. So today's "terrorism" might just look like indigenous peoples peacefully taking over the streets, with their ancestral knowledge and values, to demand environmental and social rights.

In Ecuador, "terrorists" are indigenous peoples from the Amazon and the Andean highlands fighting to preserve access to water in their communities. Old penal codes written in times of dictatorship are being revived by leftist presidents to repress indigenous activists. As "terrorists", they are labelled as enemies of the state, and arrested - by the very president that claimed leftist credentials and staged his inauguration in overtly ethnic style.

When the Continental Summit of Indigenous Peoples and Nationalities of Abya Yala gathered delegations from the entire hemisphere in Ecuador last month, the focus was on the criminalisation of environmental protest.

Abya Yala, which means "continent of life" in the language of the Panamanian Kuna peoples, refers to the Americas. The summit has consolidated ethnic organising capacity across borders since it first organised in 1990, maintaining a diversity of indigenous voices from Canada and the US all the way to Honduras, Guatemala, Argentina and Chile.  

This fifth meeting was symbolically held in Cuenca, where the last Inca died of smallpox - brought from Europe - years before the Spaniards themselves made it to the Andes. This year's topic was water - yakumama in Quechua, and the earth - pachamama, echoing the growing environmental pressures on rural communities.

But the week's true highlight was the establishment of an independent, transnational Ethics Tribunal.

Modelled on a "truth commission", the Ethics Tribunal was designed as a public court to bring visibility to injustices and foster government accountability towards international human and indigenous rights. It was specifically established to address cases of criminalisation of indigenous protest for environmental justice.

On June 22, a four-judge tribunal heard multiple expert reports - as well as 17 personal testimonies - taking more than four hours on the issue.  

According to Ecuador's Confederation of Indigenous Nationalities, there are currently 189 cases of people accused of sabotage and terrorism by the Ecuadorian government, for protesting the privatisation of natural resources. The situation is so critical that Amnesty International issued a statement denouncing it as an attempt to silence opposition to government policies.

Cases vary in context, but not in substance. In Cochapata, community members were condemned to eight years in jail on charges of terrorism for opposing mining - the government has so far ignored the amnesty granted by the constitutional assembly. A radio station in the Amazon province of Morona Santiago, Radio Canela, was shut down in April for fueling opposition.  

Silencing the opposition

The most prominent cases relate to the accusation and illegal arrest of some of the most visible indigenous leaders in Ecuador - Pepe Acacho, Marlon Santi, Delfin Tenesaca and Marco Guatemal. The four heads of national indigenous organisations were accused of sabotage for participating in marches against laws to privatise water during a 2010 summit of the Bolivarian Alliance for the Americas in the indigenous town of Otavalo, where leftist presidents discussed continental multiculturalism without inviting indigenous organisations.

All cases reveal a state-led effort to silence indigenous protest to protect access to clean water.

Using so-called "anti-terror" laws to silence indigenous struggles over natural resources is not a new strategy. Chile, for instance, has extensively used anti-terror laws created under the Pinochet regime to criminalise Mapuche protests over lumber. Canada has also responded to opposition against resource extraction on native land in Ontario by incarcerating the protesters.

What is news is that a leftist president - who has repeatedly fallen back on ethno-politics to increase his legitimacy - is using forms of martial law inherited from past military regimes to destroy indigenous calls for environmental justice.

The irony is that President Correa, a political ally of Evo Morales and Hugo Chavez against North American hegemony, maintains a strong discourse of environmental justice for the Global South. Not only has his administration pioneered international norms by granting new rights to nature in the 2008 Constitution, but it strongly supported the World's People's Conference on Climate Change and the Rights of Mother Earth held in Bolivia in 2010.

Yet President Correa started using laws codified in the 1920s and 1970s, including the Doctrine of National Security designed by the military dictatorship, to persecute indigenous opposition. He created a state of emergency, calling upon the armed forces to intervene when internal security might be threatened, and he has already shown a willingness to use them.

Proposed legislation to increase jail time for stopping traffic is a direct attempt to disrupt traditional forms of indigenous protest, which often rely on marches and road-blocks.

Correa's government, which was elected under a mantle of social justice, has also silenced his opposition through legal and military violence and manipulating judicial mechanisms to repress dissidents. The most recent referendum expanded the executive grasp on the judicial apparatus, making it even more dangerous to oppose his neoliberal stance on natural resources.

Ecuador's indigenous movement, often described as the strongest in Latin America, has been strongly targeted as the main opposition to Correa's neoliberal agenda with regards to water.

Last year's proposed Water and Mining Laws to further privatise access to water and expand mining concessions was stopped only by indigenous mobilisation. Extractive policies are at a peak, with close to two thousand mining concessions, according to the Ministry of Energy and Mines.

Despite Correa's best efforts to silence indigenous claims, one cannot but recall Bolivia's water wars a decade ago. Multinational participation in the privatisation of water led to widespread street protests, and the more the government repressed protest the more tensions escalated until Cochabamba exploded in conflict.

Indigenous peoples have been struggling for survival on their lands for centuries - they are not about to let water go. Instead, the confrontation seems to be worsening.

As things intensify, the indigenous peoples of Ecuador will continue to take their protest to the streets. They will also focus on organising international pressure on their government. The Ethics Tribunal will not run out of work anytime soon.

Manuela Picq has just completed her time as a visiting professor and research fellow at Amherst College. She is returning to the Amazon this autumn to continue her research on indigenous peoples' rights.

The views expressed in this article are the author's own and do not necessarily represent Al Jazeera's editorial policy.


#21068 From: "Don Bain" <dbain@...>
Date: Mon Jul 11, 2011 9:25 pm
Subject: News Release: PM named honorary Chief of the First Nations Blood Tribe of Alberta
lheidli
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----- Original Message -----
From: PMO
Sent: Monday, July 11, 2011 1:26 PM
Subject: News Release

From the Prime Minister's Web Site (http://www.pm.gc.ca/)


PM named honorary Chief of the First Nations Blood Tribe of Alberta

July 11, 2011
Standoff, Alberta

Today Prime Minister Stephen Harper was named an honorary member of the Kainai Chieftainship by the Blood Tribe of Alberta.

“It is a great privilege to be named an honorary Chief of Alberta’s Blood Tribe, a strong and proud First Nation,” said Prime Minister Harper. “I am particularly proud of this honour given it recognizes the efforts that our Government has been taking to help preserve the rich culture and heritage of First Nations in Canada while also investing in the future of Aboriginal peoples.”

The honorary Chieftainship was requested by Blood Tribe Chief Charles Weasel Head in response to the heartfelt apology in 2008 by the Prime Minister to former students of Indian Residential Schools.

Honorary Chiefs are expected to help promote the cultural pride of the Blackfoot and Kainai and all First Nations. They are expected to maintain the headdress with the highest respect and be an available resource to First Nations.

“My family and I are deeply grateful for this gift and I will carry my Blood name, Chief Speaker, with great joy and pride,” added the Prime Minister.
The Prime Minister's Office - Communications
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#21069 From: Teresa Binstock <binstock@...>
Date: Wed Jul 13, 2011 6:46 pm
Subject: Blood quantum influences Native American identity
aspergerian
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Blood quantum influences Native American identity

Paul Adams
BBC News, North Dakota

http://www.bbc.co.uk/news/world-us-canada-14089253














#21070 From: "Don Bain" <dbain@...>
Date: Thu Jul 14, 2011 4:30 pm
Subject: Traditional Knowledge Update 17/2011
lheidli
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----- Original Message -----
Sent: Thursday, July 14, 2011 2:00 AM
Subject: Traditional Knowledge Update 17/2011

Traditional Knowledge, Genetic Resources and Folklore/Traditional Cultural Expressions

Geneva, July 14, 2011

Intergovernmental Committee on Intellectual Property and Genetic Resources, Traditional Knowledge and Folklore (IGC):  Nineteenth Session – July 18 to 22, 2011

NEW Documents

The document, WIPO/GRTKF/IC/19/8 containing the Recommendations of the Second Session of Like Minded Countries Meeting on the Protection of Genetic Resources, Traditional Knowledge and Folklore, which took place from June 27 to 30, 2011 in Bali, Indonesia is currently available on our website under “NEWS”.


Information on other upcoming deadlines and meetings is also available on our website.


For further information…

For general requests for information about WIPO’s program activities concerning intellectual property and traditional knowledge, traditional cultural expressions/folklore and genetic resources and related issues, please fill out this form.

To remove your email address from this mailing list or to add an email address, please go to: http://www.wipo.int/lists/subscribe/globalissues-en

 

Remove or add an email address to this mailing list.


#21071 From: Teresa Binstock <binstock@...>
Date: Fri Jul 15, 2011 1:15 am
Subject: A Dam Brings a Flood of Diabetes to Three Tribes - Fort Berthold Indian Reservation
aspergerian
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A Dam Brings a Flood of Diabetes to Three Tribes

By Lisa Jones July 5, 2011
http://indiancountrytodaymedianetwork.com/2011/07/a-dam-brings-a-flood-of-diabetes-to-three-tribes/

Herbert Wilson arrived on Fort Berthold Indian Reservation in North Dakota in 1954. A Vermont-bred 33-year-old, fresh from Harvard with a tour as a bombardier in World War II and a stint in the Coast Guard, Wilson arrived in the tiny town of Elbowoods to serve as the sole doctor for three tribes that had spent the years since white colonization the same way they had spent the preceding centuries—raising corn, beans and squash in the fertile floodplain of the Missouri River. “Very few people were overweight,” recalled Dr. Wilson. “There was no welfare, no commodity food, and did I mention there was no diabetes?”

But even as Wilson and his wife unloaded their four small children and cat from their 1946 Hudson sedan, the disease that has become the scourge of Native American health was on its way. It was coming in the form of water—the recently constructed Garrison Dam was destined to flood that town and seven other Native communities strung along a 30-mile stretch of the Missouri River, which meant the resident Mandan, Hidatsa and Arikara people had to move to high, barren ground, processed food and a five-decade descent into obesity, hypertension, kidney disease and diabetes. Ironically, the flood would drown the only hospital the reservation has ever had.

As dramatic as it is, their story differs from that of other tribes only in the details. Native Americans in the United States have become 2.2 times more likely to develop diabetes than non-Hispanic whites. And they have all gotten there in pretty much the same way—they lost their land, became sedentary, consumed cheap and unhealthy food, and received worse health care than any other group of people in the country....











#21072 From: Teresa Binstock <binstock@...>
Date: Sat Jul 16, 2011 3:24 pm
Subject: Like water for gold in El Salvador
aspergerian
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Like water for gold in El Salvador.

Residents of the northern Salvadoran community of Santa Marta are fighting US and Canadian mining companies eager to extract the rich veins of gold buried near the Lempa River, the water source for more than half of El Salvador’s 6.2 million people. Civilians have been killed or are receiving death threats.

- - - -

Indigenous People's Rights Project

http://www.oei-dc.org/index.php?option=com_content&view=article&id=72&Itemid=79

Indigenous people, both from developed and developing nations, have been and continue to be victimized by the extractive industries all over the world. Too often, the "bottom-line" guides the actions of extractive corporations, while concern for the health, livelihoods, civil rights, and religious and cultural traditions of native people is deemed inconsequential.  

In the United States, the lands that belong to American Indian tribes that are protected by U.S. law are threatened by corporations exploring for and mining phosphorus, gold, copper, oil and a host of other natural resources. In Central America, the people of El Salvador are being sued by the mining companies Pacific Rim and the Commerce Group, because the courts in El Salvador have determined that allowing gold mining there would destroy most of the nations potable water supply. In South America, the people of Peru have staged peaceful protests to stop the destruction of their homes, health and livelihoods by companies who are mining for gold and oil, only to have their nation's military and police shoot them dead.

The threat to Indigenous People and their rights all over the world is accelerating each day. OEI is embarking on an ambitious program to stop corporations from this destruction, and to force governments to require corporations to abide by national and international trade agreements and treaties that protect the environment and Indigenous People. If you are interested in becoming part of this important movement, please contact Abygale Lund at This e-mail address is being protected from spambots. You need JavaScript enabled to view it and she will be in touch.







#21073 From: "Don Bain" <dbain@...>
Date: Sun Jul 17, 2011 4:26 pm
Subject: New Jasper totem pole angers area First Nations group
lheidli
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New Jasper totem pole angers area First Nations group

By Lana Cuthbertson, Postmedia News
 
A new totem pole is erected in Jasper, Alberta, in July 2011. It tells the story of two brothers who travel from the west coast to the Rockies.

Photograph by: Parks Canada, Supplied, edmontonjournal.com

EDMONTON — Parks Canada erected a striking new totem pole in Jasper on Saturday but the monument is causing frustration for a local First Nations group.

The new pole was carved by two brothers from the Haida nation, which is hundreds of kilometres away, off the north coast of B.C.

Chief Nathan Matthew of the Shuswap Nation Tribal Council said there is no cultural significance for the Jasper region in the totem pole.

“We have no problem with the Haida, we respect them and they produce iconic, world class art,” Matthew said. “But the local First Nations groups should be represented.”

The new pole replaces an older one that was purchased by CN Rail for the park in the early 1900s.

The original pole, called the Jasper Raven Totem Pole, stood next to the train tracks for 94 years, before being taken down in 2009 because it was no longer structurally sound. It was returned to its birthplace in the Queen Charlotte Islands, or Haida Gwaii.

A spokeswoman for Jasper National Park said the pole was much loved and recognized in the community.

“The totem pole is historic to Jasper,” said Thea Mitchell. She said it represents the CN Railway coming through the town.

“It’s historic to the Jasper community and the visitors who came to Jasper,” she said.

The Shuswap Nation Tribal Council is a political organization that represents nine different bands and claims the Jasper area as traditional territory.

Chief Matthew, who lives in BC, said the groups near Jasper build winter home architecture with distinctive features, which Parks Canada could use as a cultural icon for Jasper, perhaps in addition to the totem pole.

“We would have liked to talk about it.”

Two Haida brothers, Jaalen and Gwaai Edenshaw, carved the new totem pole. Appropriately, it tells the story of two brothers who travelled from the west coast to the Rocky Mountains. The Parks Canada website says the story “suggests a connection between the Haida and the Indigenous peoples from that area.”

The story itself comes from the brothers’ grandmother. A kid’s book, written and illustrated by the Edenshaws, is also being published.

The issue surrounding the totem pole speaks to wider issues around land rights and traditional use, according to Matthew.

“We’re not that impressed with the relationship with Parks Canada,” he said, explaining that his tribal council has been trying to work with the federal government to determine whether they have records that prove First Nations groups surrendered their land rights in Jasper.

Matthew said officials say the federal act that created national parks automatically extinguished land rights of First Nations.

“But there’s no evidence this can extinguish rights,” he said.

“We want to be respectful, but also assertive.”

Thea Mitchell said First Nations groups do have rights and title interests in Jasper, but it has nothing to do with the totem pole.

“Parks Canada is working with regional Aboriginal groups to further their presence in the park,” she said.

A new totem pole is erected in Jasper, Alberta, in July 2011. It tells the story of two brothers who travel from the west coast to the Rockies.
A new totem pole is erected in Jasper, Alberta, in July 2011. It tells the story of two brothers who travel from the west coast to the Rockies.

Photograph by: Parks Canada, Supplied, edmontonjournal.com


#21074 From: Teresa Binstock <binstock@...>
Date: Mon Jul 18, 2011 2:56 am
Subject: Oil company hires indigenous people to clean up its Amazon spill with rags and buckets
aspergerian
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Oil company hires indigenous people to clean up its Amazon spill with rags and buckets.

When a pipeline owned by Maple Energy ruptured, polluting the Mashiria River, Maple Energy's local operator hired 32 Shipibo community members to clean up the spills using only rags and buckets. The workers were given no training, protective equipment or warnings regarding health impacts.








#21075 From: Teresa Binstock <binstock@...>
Date: Mon Jul 18, 2011 2:48 pm
Subject: Brazil will do the same to indigenous as 'Australians did to the Aborigines' - Belo Monte dam
aspergerian
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Environmental protection agency chief: Brazil will do the same to indigenous as 'Australians did to the Aborigines.'

Curt Trennepohl, president of Brazil's environmental protection agency, caused an uproar last week when he told an Australian TV crew that his agency's role "is not caring for the environment, but to minimize the impact."

Trennepohl made the remarks while speaking with Allison Langdon of the Australia's "60 Minutes" about the controversial Belo Monte dam, which was approved by Trennepohl despite widespread protests from environmentalists and indigenous groups. Trennepohl's predecessor resigned instead of signing the license allowing Belo Monte to proceed....








#21076 From: "Don Bain" <dbain@...>
Date: Tue Jul 19, 2011 5:52 am
Subject: RCMP Continue to Look for Missing Female - Natasha Lynn MONTGOMERY (updated photo)
lheidli
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Quesnel, Prince George
RCMP Continue to Look for Missing Female

File # 2010- 28684
2010-10-25 09:57 PDT

Prince George RCMP and Quesnel RCMP are asking for the public's assistance in locating a missing female.

Natasha Lynn MONTGOMERY 23 yrs of age, has been reported missing by her family.

Natasha MONTGOMERY is orignially from Quesnel B.C. She was believed to have been seen in Prince George in the area of 3rd Ave and Queensway St in late August. Her family is concerned as MONTGOMERY is known to live a high risk lifestyle.

Photo of Natasha Lynn MONTGOMERY MONTGOMERY is described as a Caucasian female, 5'9", 130 lbs, with green eyes and brown hair. If anyone has seen MONTGOMERY or knows of her whereabouts please contact the Prince George RCMP, Quesnel RCMP or call CRIME STOPPERS at 1-800-222-TIPS (8477)

 

Released by

Cst. Lesley Smith
Media Relations Officer
Prince George Detachment
999 Brunswick ST, PRINCE GEORGE, V2L 2C3
Office: (250) 561-3321
Fax: (250) 562-8331
Email: bcrcmp@...


#21077 From: "Don Bain" <dbain@...>
Date: Tue Jul 19, 2011 5:48 pm
Subject: Jobs and land protection balanced in new agreement with Taku River Tlingit First Nation
lheidli
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nrmslogo_bc_icon.gif                      

 

NEWS RELEASE
For Immediate Release
2011PREM0091-000896
July 19, 2011
Office of the Premier
Ministry of Aboriginal Relations and Reconciliation
Ministry of Forests, Lands and Natural Resource Operations
 
 
Jobs and land protection balanced in new agreement
 
VANCOUVER – Premier Christy Clark and Taku River Tlingit First Nation spokesperson John Ward signed an agreement today that creates 13 new protected areas and provides resource development opportunities and investment certainty in more than three million hectares (approximately 11,500 square miles) in the Atlin Taku region of northwestern B.C.
 
“This agreement represents a clear shift from conflict to collaboration between B.C. and the Taku River Tlingit First Nation,” said Premier Clark. “This balanced approach means a brighter future for families in the Northwest and opens the territory for business, bringing new jobs and opportunities, while protecting key environmental and cultural values.”
 
The Taku River Tlingit have already begun to work co-operatively with mining developers in the area on potential resource development projects. It’s expected that future resource extraction projects could support 350 jobs during construction and 280 operations jobs.
 
“The Taku River Tlingits have looked forward to this day for a very long time,” said spokesperson Ward. “I wish to congratulate and thank the members of my First Nation for their hard work and dedication in bringing our ‘Tlatsini Vision’ to life in Government to Government Agreements, which will protect our lands and Tlingit Khustiyxh, our way of life, and help make our dreams of a prosperous and sustainable future a reality.”
 
“I extend our thanks and appreciation to the Premier and government of British Columbia for their efforts and the political will to successfully conclude the Atlin-Taku Land Use Plan and Government-to-Government Agreement, and to everyone who participated and supported the work of the TRTFN in reaching this important milestone in BC-First Nations’ relations. It is a win for the TRTFN, for B.C. and indeed for the country.”
 
The Land and Resource Management and Shared Decision-Making Agreement is the first of its kind in British Columbia. It gives formal effect to the Atlin Taku Land Use Plan and establishes Government-to-Government (G2G) decision-making structures and processes, to guide future land and resource management, engaging the community of Atlin and a cross-section of environmental and industry stakeholders. The agreement was developed collaboratively by the Taku River Tlingit First Nation and B.C.
 
The TRT gave the task of choosing Tlingit names for the land use plan and G2G agreement to a distinguished community elder. The land use plan, Wóoshtin wudidaa, means “Flowing together;” the G2G agreement was named Wóoshtin yan too.aat meaning “Walking together”. The inspiration is the confluence of the Sloko and Nakina Rivers at the heart of Taku territory – two rivers with different headwaters, coming together to flow as one.
 
“After three years of negotiations, the Taku River Tlingit and B.C. have achieved agreements that send a clear signal internationally that this is a place where government and First Nations can work together co-operatively, with respect, in consultation with local stakeholder groups,” said Minister of Aboriginal Relations and Reconciliation Mary Polak. “While the most sensitive areas critical to the Taku River Tlingit culture have been protected, a significant portion of the planning area is open for potential resource development. The certainty achieved through this Land Use Plan will establish an improved investment climate considerate of Taku River Tlingit cultural values.”
 
Including the current Atlin Park, the plan brings the protected area up to 26.2 per cent of the Land Use Plan area; 800,000 hectares (3,088.82 square miles) – equivalent to the size of 2,000 Stanley Parks – is fully protected. Some 90 per cent of the areas of highest mineral potential remain available for mineral exploration and potential development.
 
“This is another significant milestone in land use planning in British Columbia, fully protecting an additional 800,000 hectares and providing certainty for investors over three  million hectares in an area of the province rich in natural beauty and natural resources,” said Minister of Forests, Lands and Natural Resource Operations Steve Thomson.
 
The Land Use Plan area is close to the size of Vancouver Island and includes the Taku Watershed, one of B.C.’s most significant salmon watersheds. It supports the largest commercial salmon run in south-eastern Alaska. The Plan area is recognized internationally as home to salmon, grizzly bears and caribou, and is rich in culture, biodiversity and boreal forest.
 
“Atlin is a place of great natural beauty, with a long and diverse history and strong sense of community,” said Joint Land Forum representative Asa Berg. “Those who choose to live in Atlin do so because they are truly connected to the land — it is their source of income, their source of recreation and their way of life. The Atlin Taku Land Use Plan will protect the areas of great importance to the community — such as the Atlin River and Monarch Mountain, while also creating economic opportunities that will facilitate community revival. The land use plan will allow for the diversity of Atlin to continue in a balanced way that will support both economic growth and protect the natural beauty to ensure that our children and families can continue to thrive in this remote northern community.”
 
From 2000 to 2004, the Taku River Tlingit and B.C. were involved in litigation at the Supreme Court of Canada. The completion of the Land Use Plan and G2G Agreement represent a clear shift toward greater collaboration between the First Nation and B.C.
 
The Taku watershed has been one of the last remaining regions in B.C. without a land-use plan. Some 17.8 per cent of the plan area will be recommended for designation as new protected areas, to bring the total in the land use plan area to 26.2 per cent. This will protect areas of exceptional conservation value and strong Aboriginal and community interest, including the mainstem of the Taku River and a significant proportion of its major tributaries, the Nakina, Inklin, and Sheslay.
 
The Land Use Plan resolves long-standing access, protection, and mineral development issues in the Taku watershed, and provides clarity with respect to the values and objectives to be considered in resource management decision-making. Prohibiting commercial forestry in a large proportion of the plan area conserves critical caribou habitat. Salmon habitat conservation measures in the Taku watershed support its continued role as a salmon stronghold for both B.C. and Alaska.
 
 
Learn More:
 
To find out more about the land and resource management and shared decision-making agreement, go to:
 
To view a map of the area showing the Land Use Plan, go to: http://www.ilmb.gov.bc.ca/slrp/lrmp/smithers/atlin_taku/index.html.
 
Photos of the Atlin Taku region can be viewed at: http://flic.kr/s/aHsjtWoHfT
 
A backgrounder follows.
 
 
Contacts:
 
Maria Wilkie
Communications Director
Ministry of Aboriginal Relations and Reconciliation
250 953-3211
250 361-7720 cell
 
John Ward
Spokesperson
Taku River Tlingit First Nation
250 651-7901
 
 
Chris Olsen
Press Secretary
Office of the Premier
604 220-1640
 
 
 
Connect with the Province of B.C. at: www.gov.bc.ca/connect
 


 
BACKGROUNDER
For Immediate Release
2011PREM0091-000896
July 19, 2011
Office of the Premier
Ministry of Aboriginal Relations and Reconciliation
Ministry of Forests, Lands and Natural Resource Operations
 
 
 
Creating land use certainty on three million hectares
 
The Taku River Tlingit
 
The Taku River Tlingit First Nation’s traditional territory covers over four million hectares (15,444 square miles) across B.C., Yukon and Alaska, including the Taku River watershed, and the area surrounding Tagish, Atlin, and Teslin Lakes. The main Taku River Tlingit community of about 375 members is located in Atlin, B.C.
 
 
Financial Elements of the Agreement:
 
The Taku River Tlingit will receive up to $650,000 over three years to implement the agreement. This total breaks down as:
·         $300,000 for Taku River Tlingit capacity for efficient and effective engagement in land and resource discussions.
·         $150,000 to support a Taku River Tlingit fish and wildlife management program that will allow for more effective management of harvest levels.
·         $150,000 to support Taku River Tlingit participation in review of major projects.
·         Up to $50,000 to support Taku River Tlingit participation in collaborative projects with B.C. agencies. 
 
 
Strategic Planning Elements of the Agreement
 
The G2G Agreement establishes the processes that will support collaboration between the Taku River Tlingit and B.C. agencies on land and resource matters. The agreement is consistent with other strategic engagement agreements with the Province.
 
The agreement includes commitments to work together to implement the Land Use Plan. The agreement also establishes a framework for co-operation between the Taku River Tlingit and B.C. on land and resource applications, which will make the permitting process more streamlined and predictable. The Tlingit name for the agreement is “Wóoshtin yan too.aat” [wooj-tin yown-too-aht], which means “walking together”.
 
The three million hectares in the agreements represents the traditional territory of the Taku River Tlingit First Nation within B.C where the Taku River Tlingit claim Aboriginal rights. The Taku River Tlingit territory coincides with a broad area for which a provincial Land Use Plan had not previously been developed.
 
The Atlin Taku Land Use Plan provides guidance for resource management in the Atlin Taku region of northwestern B.C. It has been developed through a collaborative process between the Taku River Tlingit First Nation and B.C., with participation by a full cross-section of community and sector stakeholders. The community and stakeholder engagement process included seven workshops in Atlin, as well as consultation with individual stakeholder groups.
 
The plan represents a balanced outcome of protection and areas open for economic opportunities. Key elements of the Land Use Plan include the establishment of 13 new protected areas equalling 564,782 ha (2,180.6 square miles), including the protection of Atlin River and Monarch Mountain – key areas of interest to the local community – and 11 resource management zones totalling 473,684 ha (1,829 square miles).
 
The Tlingit name for the Land Use Plan is "Wóoshtin wudidaa" [wooj-tin w-jee-dah] or “flowing together like two branches of a river”, which symbolizes the joint work and relationships between Taku River Tlingit and B.C.
 
 
Government-to-Government Forum
 
Six people will be selected – three appointed by Taku River Tlingit First Nation and three by B.C. –  to participate in a Government-to-Government forum that will oversee collaborative work on protected area management planning, research and monitoring activities in the watershed and a wildlife working group. The forum will act as a one-stop shop for strategic discussions with the Taku River Tlingit – and potentially other Tlingit First Nations – around issues related to development. The forum will oversee all discussions between B.C. agencies and the Taku River Tlingit, from parks to mines to wildlife management.
 
 
Contacts:
 
Maria Wilkie
Communications Director
Ministry of Aboriginal Relations and Reconciliation
250 953-3211
250 361-7720 cell
 
John Ward
Spokesperson
Taku River Tlingit First Nation
250 651-7901
 
 
Chris Olsen
Press Secretary
Office of the Premier
604 220-1640
 
 
 
Connect with the Province of B.C. at: www.gov.bc.ca/connect

#21078 From: Teresa Binstock <binstock@...>
Date: Wed Jul 20, 2011 4:34 pm
Subject: BP Oil spill cleanup turns up trove of Indian relics
aspergerian
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Oil spill cleanup turns up trove of Indian relics

By CAIN BURDEAU, Associated Press
Saturday, July 16, 2011
http://www.sfgate.com/cgi-bin/article.cgi?f=/n/a/2011/07/16/national/a092630D82.DTL

Cleanup after the BP oil spill has turned up dozens of sites where archaeologists are finding human and animal bones, pottery and primitive weapons left behind by pre-historic Indian settlements.

It's a trove of new clues about the Gulf Coast's mound dwellers more than 1,300 years ago....









.

#21079 From: "Don Bain" <dbain@...>
Date: Fri Jul 22, 2011 6:16 pm
Subject: Release: NWT’s Dene Nation supports BC FIrst nations Opposition to ENBRIDgE Northern Gateway Pipeline
lheidli
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----- Original Message -----
From: Geraldine Thomas-Flurer [mailto:saikuzwoman@...]
Sent: July-22-11 1:55 AM
Subject: Press Releases that went out.

 

Please feel free to share. 

--

Geraldine Thomas-Flurer

HIP/Yinka Dene Alliance

Enbridge Coordinator

250-570-1482 cell

250-567-6050 rez

 

"Ask them how do we say sorry to the Mountains? Ask them how do we say sorry to Mother Earth?"  Dr. Sophie Thomas  (We have ceremonies to give thanks, we never had ceremonies to say sorry to Mother Earth because we are respectful of the life she gives us)

 


 

Media Advisory  

NWT’s Dene Nation supports BC FIrst nations Opposition to ENBRIDgE Northern Gateway Pipeline

For Immediate Release

July 20th, 2011

Yellowknife, NT                   

 

The thirty-five Chiefs of Denendeh, stretching from northern Alberta through the entire Northwest Territories, passed a resolution supporting Yinka Dene in their opposition to Enbridge’s proposed Northern Gateway Pipeline at the 41st Annual Dene National Assembly last week in Fort Providence, Denendeh (Northwest Territories).

 

“This resolution is an expression of our solidarity with the Yinka Dene Alliance, and an expression of our support for their right to have decision-making power over developments on their land,” said Dene National Chief Bill Erasmus. “More than 50 per cent of the proposed pipeline and tanker route passes through the territories of First Nations that have banned this development according to their traditional laws. These Nations now have the support of Dene from northern Alberta to the Arctic coast.”

 

The proposed pipeline is also a direct concern for members of the Dene Nation and communities in Denendeh, the Northwest Territories. “We know this pipeline will enable further development of Alberta’s destructive tar sands projects, which are contaminating the waters of Denendeh, and which are a growing source of greenhouse gas pollution responsible for the climate changes that are impacting our communities, cultures, and ways of life,” Erasmus said. “We are also concerned about the potential for a spill from this pipeline, which would run through the headwaters of the Mackenzie River watershed. We are currently experiencing the impacts of an oil spill from Enbridge’s Norman Wells pipeline in the Deh Cho region. The company failed to detect this spill, and it was discovered by Dene hunters.”

 

“With over 100 pipeline spills and accidents recorded in Canada over the past two years there is only one thing to say about pipelines; they will spill,” Erasmus said.

 

The Dene Nation is the national organization representing all Dene, from northern Alberta to the Gwich’in regions in northern Northwest Territories. The Dene Nation is mandated to retain sovereignty by strengthening the Dene spiritual beliefs and cultural values in Denendeh.

-30-

 

For more information please contact: Barret Lenoir, at the Dene National Office (867) 873-4081

 
 


 

For Immediate Release: July 21, 2011

Oil Sands: NWT’s Dene Nation Announces Support of BC First Nations Opposition to Enbridge Northern Gateway Pipeline

Opposition gains powerful new ally in Dene Nation; resolution supports right of decision-making power over development on First Nations land.

YELLOWKNIFE, NORTHWEST TERRITORIES - First Nations opposition to the proposed Enbridge Northern Gateway pipeline has gained a powerful new ally in the Dene Nation. The thirty-five Chiefs of Denendeh, stretching from northern Alberta through the entire Northwest Territories, passed a resolution supporting British Columbia’s Yinka Dene (a completely different Carrier nation) in their opposition to Enbridge’s proposed Northern Gateway Pipeline at the 41st Annual Dene National Assembly last week in Fort Providence, NWT.

 

“This resolution is an expression of our solidarity with the Yinka Dene  Alliance, and an expression of our support for their right to have decision-making power over developments on their land,” said Dene National Chief Bill Erasmus. “More than 50 per cent of the proposed Enbridge pipeline and tanker route passes through the territories of First Nations that have banned this development according to their traditional laws. These Nations now have the support of Dene from northern Alberta to the Arctic coast.”

 

The proposed pipeline is also a direct concern for members of the Dene Nation and communities in Denendeh, the Northwest Territories, who are feeling the effects of tar sands expansion.

“We know this pipeline will enable further development of Alberta’s destructive tar sands projects, which are contaminating the waters of Denendeh, and which are a growing source of greenhouse gas pollution responsible for the climate changes that are impacting our communities, cultures, and ways of life,” Erasmus said. “We are also concerned about the potential for a spill from this pipeline, which would run through the headwaters of the Mackenzie River watershed. We are currently experiencing the impacts of an oil spill from Enbridge’s Norman Wells pipeline in the Deh Cho region. The company failed to detect this estimated 63,000 gallon spill, which was ultimately discovered by Dene hunters.”

 

“With over 100 pipeline spills and accidents recorded in Canada over the past two years there is only one thing to say about pipelines; they will spill,” Erasmus said.

 

The Dene Nation is the national organization representing all Dene, from northern Alberta to the Gwich’in regions in northern Northwest Territories. The Dene Nation is mandated to retain sovereignty by strengthening the Dene spiritual beliefs and cultural values in Denendeh.

-30-

 

For more information please contact: Barret Lenoir, at the Dene National Office (867) 873-4081

 


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