• #Ikea, le seigneur des forêts

    Derrière son image familiale et écolo, le géant du meuble suédois, plus gros consommateur de bois au monde, révèle des pratiques bien peu scrupuleuses. Une investigation édifiante sur cette firme à l’appétit démesuré.

    C’est une des enseignes préférées des consommateurs, qui équipe depuis des générations cuisines, salons et chambres d’enfants du monde entier. Depuis sa création en 1943 par le visionnaire mais controversé Ingvar Kamprad, et au fil des innovations – meubles en kit, vente par correspondance, magasins en self-service… –, la petite entreprise a connu une croissance fulgurante, et a accompagné l’entrée de la Suède dans l’ère de la consommation de masse. Aujourd’hui, ce fleuron commercial, qui participe pleinement au rayonnement du pays à l’international, est devenu un mastodonte en expansion continue. Les chiffres donnent le tournis : 422 magasins dans cinquante pays ; près d’un milliard de clients ; 2 000 nouveaux articles au catalogue par an… et un exemplaire de son produit phare, la bibliothèque Billy, vendu toutes les cinq secondes. Mais le modèle Ikea a un coût. Pour poursuivre son développement exponentiel et vendre toujours plus de meubles à bas prix, le géant suédois dévore chaque année 20 millions de mètres cubes de bois, soit 1 % des réserves mondiales de ce matériau… Et si la firme vante un approvisionnement responsable et une gestion durable des forêts, la réalité derrière le discours se révèle autrement plus trouble.

    Greenwashing
    Pendant plus d’un an, les journalistes d’investigation Xavier Deleu (Épidémies, l’empreinte de l’homme) et Marianne Kerfriden ont remonté la chaîne de production d’Ikea aux quatre coins du globe. Des dernières forêts boréales suédoises aux plantations brésiliennes en passant par la campagne néo-zélandaise et les grands espaces de Pologne ou de Roumanie, le documentaire dévoile les liens entre la multinationale de l’ameublement et l’exploitation intensive et incontrôlée du bois. Il révèle comment la marque au logo jaune et bleu, souvent via des fournisseurs ou sous-traitants peu scrupuleux, contribue à la destruction de la biodiversité à travers la planète et alimente le trafic de bois. Comme en Roumanie, où Ikea possède 50 000 hectares de forêts, et où des activistes se mobilisent au péril de leur vie contre une mafia du bois endémique. Derrière la réussite de l’une des firmes les plus populaires au monde, cette enquête inédite éclaire l’incroyable expansion d’un prédateur discret devenu un champion du greenwashing.

    https://www.arte.tv/fr/videos/112297-000-A/ikea-le-seigneur-des-forets
    #film #film_documentaire #documentaire #enquête
    #greenwashing #green-washing #bois #multinationale #meubles #Pologne #Mazovie #Mardom_House #pins #Ingvar_Kamprad #délocalisation #société_de_consommation #consumérisme #résistance #justice #Fondation_Forêt_et_citoyens #Marta_Jagusztyn #Basses-Carpates #Carpates #coupes_abusives #exploitation #exploitation_forestière #consommation_de_masse #collection #fast-furniture #catalogue #mode #marketing #neuro-marketing #manipulation #sous-traitance #chaîne_d'approvisionnement #Sibérie #Russie #Ukraine #Roumanie #accaparement_de_terres #Agent_Green #trafic_de_bois #privatisation #Gabriel_Paun #pillage #érosion_du_sol #image #prix #impact_environnemental #FSC #certification #norme #identité_suédoise #modèle_suédois #nation_branding #Estonie #Lettonie #Lituanie #lobby #mafia_forestière #coupes_rases #Suède #monoculture #sylviculture #Sami #peuples_autochtones #plantation #extrême_droite #Brésil #Parcel_Reflorestadora #Artemobili #code_de_conduite #justice #responsabilité #abattage #Nouvelle-Zélande #neutralité_carbone #compensation_carbone #maori #crédits-carbone #colonisation

    • #fsc_watch

      This site has been developed by a group of people, FSC supporters and members among them, who are very concerned about the constant and serious erosion of the FSC’s reliability and thus credibility. The group includes Simon Counsell, one of the Founder Members of the FSC; Hermann Edelmann, working for a long term FSC member organisation; and Chris Lang, who has looked critically at several FSC certifications in Thailand, Laos, Brazil, USA, New Zealand, South Africa and Uganda – finding serious problems in each case.

      As with many other activists working on forests worldwide, we share the frustration that whilst the structural problems within the FSC system have been known for many years, the formal mechanisms of governance and control, including the elected Board, the General Assembly, and the Complaints Procedures have been highly ineffective in addressing these problems. The possibility of reforming – and thus ‘saving’ – the FSC through these mechanisms is, we feel, declining, as power within the FSC is increasingly captured by vested commercial interest.

      We feel that unless drastic action is taken, the FSC is doomed to failure. Part of the problem, in our analysis, is that too few FSC members are aware of the many profound problems within the organisation. The FSC Secretariat continues to pour out ‘good news stories’ about its ‘successes’, without acknowledging, for example, the numerous complaints against certificates and certifiers, the cancellation of certificates that should never have been awarded in the first place, the calls for FSC to cease certifying where there is no local agreement to do so, the walk-outs of FSC members from national processes because of their disillusionment with the role of the economic chamber, etc. etc. etc.

      There has been no honest evaluation of what is working and what is not what working in the FSC, and no open forum for discussing these issues. This website is an attempt to redress this imbalance. The site will also help people who are normally excluded from the FSC’s processes to express their views and concerns about the FSC’s activities.

      Please share your thoughts or information. Feel free to comment on our postings or send us any information that you consider valuable for the site.

      UPDATE (25 March 2010): A couple of people have requested that we explain why we are focussing on FSC rather than PEFC. Shortly after starting FSC-Watch we posted an article titled: FSC vs PEFC: Holy cows vs the Emperor’s new clothes. As this is somewhat buried in the archives, it’s reproduced in full here (if you want to discuss this, please click on the link to go to the original post):
      FSC vs PEFC: Holy cows vs the Emperor’s new clothes

      One of the reasons I am involved in this website is that I believe that many people are aware of serious problems with FSC, but don’t discuss them publicly because the alternative to FSC is even worse. The alternative, in this case is PEFC (Programme for the Endorsement of Forest Certification schemes) and all the other certification schemes (Cerflor, Certflor, the Australian Forestry Standard, the Malaysian Timber Certification Council and so on). One person has suggested that we should set up PEFC-Watch, in order “to be even-handed”.

      The trouble with this argument is that PEFC et al have no credibility. No NGOs, people’s organisations or indigenous peoples’ organisations were involved in setting them up. Why bother spending our time monitoring something that amounts to little more than a rubber stamp? I can just see the headlines: “Rubber stamp PEFC scheme rubber stamps another controversial logging operation!” Shock, horror. The Emperor is stark bollock naked, and it’s not just some little boy pointing this out – it’s plain for all to see, isn’t it?

      One way of countering all these other schemes would be to point out that FSC is better. But, if there are serious problems with FSC – which there are, and if we can see them, so can anyone else who cares to look – then the argument starts to look very shaky.

      FSC standards aren’t bad (apart from Principle 10, which really isn’t much use to anyone except the pulp and paper industry). They say lots of things we’d probably want forest management standards to say. The trouble is that the standards are not being applied in practice. Sure, campaign against PEFC, but if FSC becomes a Holy Cow which is immune to criticism (not least because all the criticism takes place behind closed doors), then we can hardly present it as an alternative, can we?…”

      By the way, anyone who thinks that PEFC and FSC are in opposition should read this interview with Heiko Liedeker (FSC’s Executive Director) and Ben Gunneberg (PEFC’s General Secretary). In particular this bit (I thought at first it must be a mix up between FSC and PEFC, or Liedeker and Gunneberg):

      Question: As a follow-up question, Heiko Liedeker, from your perspective, is there room ultimately for programs like the Australian Forestry Standard, Certfor and others to operate under the FSC umbrella?

      Heiko Liedeker: Absolutely. FSC was a scheme that was set-up to provide mutual recognition between national standard-setting initiatives. Every national initiative sets its standard. Some of them are called FSC working groups, some of them are called something else. In the UK they are called UKWAS. We’ve been in dialogue with Edwardo Morales at Certfor Chile. They are some of the FSC requirements listed for endorsement, we certainly entered into discussion. We’ve been in discussion with the Australian Forestry Standard and other standard-setting initiatives. What FSC does not do is, it has one global scheme for recognizing certification. So we do not, and that’s one of the many differences between FSC and PEFC, we do not require the development of a certification program as such. A standard-setting program is sufficient to participate in the network.

      https://fsc-watch.com

    • Complicit in destruction: new investigation reveals IKEA’s role in the decimation of Romania’s forests

      IKEA claims to be people and planet positive, yet it is complicit in the degradation and destruction of Romania’s forests. A new report by Agent Green and Bruno Manser Fonds documents this destruction and presents clear requests to the furniture giant.

      A new investigative report (https://www.bmf.ch/upload/Kampagnen/Ikea/AG_BMF_report_IKEA_web_EN.pdf) by Agent Green and Bruno Manser Fonds shows a consistent pattern of destructive logging in IKEA-linked forests in Romania, with massive consequences for nature and climate. The findings are based on an analysis of official documents and field investigations of nine forest areas in Romania. Seven of them are owned by the IKEA-related company Ingka Investments and two are public forests supplying factories that produce for IKEA. The analysis uncovers over 50 suspected law violations and bad forest management practices. Biodiversity rich forest areas cut to the ground, intensive commercial logging conducted in ecologically sensitive or even old-growth forests without environmental assessments, dozens of meters deep tractor roads cutting through the forest are just a few of the issues documented.

      Most of the visited forests are fully or partially overlapping with EU protected areas. Some of these forests were strictly protected or under low-intensity logging before Ingka took over. Now they are all managed to maximize wood extraction, with no regard to forest habitats and their vital role for species. Only 1.04% of the total Ingka property in Romania are under a strict protection regime and 8.24% under partial protection. This is totally insufficient to meet EU goals. The EU biodiversity strategy requires the protection of a minimum of 30% of EU land area, from which 10% need to be strictly protected. One key goal is to strictly protect all remaining primary and old-growth forests in the EU.

      At the press conference in Bucharest Gabriel Păun, President of Agent Green, stated: “IKEA/Ingka seem to manage their forests like agricultural crops. Letting trees grow old is not in their culture. Removing entire forests in a short period of time is a matter of urgency for IKEA, the tree hunter. The entity disregards both the written laws and the unwritten ways of nature. IKEA does not practice what they preach regardless of whether it is the European Union nature directives, Romanian national legislation, or the FSC forest certification standard. But as a company with revenues of billions of Euros and Romania’s largest private forest owner, IKEA / Ingka should be an example of best practice.”

      Ines Gavrilut, Eastern Europe Campaigner at the Bruno Manser Fonds, added: “It is high time that IKEA started to apply its declared sustainability goals. IKEA could do so much good if it really wanted to set a good example as a forest owner, administrator, and large wood consumer in Romania and beyond. Needs could also be covered without resorting to destructive logging, without converting natural forests into plantations – but this requires tackling difficult issues such as the core of IKEA’s business model of “fast furniture”. Wood products should not be for fast consumption but should be made to last for decades.”

      Agent Green and Bruno Manser Fonds urge IKEA and the Ingka Group to get a grip on their forest operations in Romania to better control logging companies, not to source wood from national or natural parks, to effectively increase protection and apply forestry close to nature in own forests, to ensure full traceability and transparency of the IKEA supply chain, and allow independent forest oversight by civil society and investigative journalists.

      In August 2021, Agent Green published its first report documenting destruction in IKEA-linked forests in Romania. In May 2023, Agent Green and Bruno Manser Fonds sent an open letter of concern to the Ingka Group and IKEA Switzerland. BMF also started a petition demanding IKEA to stop deforestation in Romania’s protected forest areas and other high conservation value forests.

      The ARTE documentary IKEA, the tree hunter brilliantly tells the story of the real cost of IKEA furniture, the uncontrolled exploitation of wood and human labour.

      https://bmf.ch/en/news/neue-untersuchung-belegt-ikeas-beteiligung-an-der-waldzerstorung-in-rumanien-256

      #rapport

  • Décoloniser le changement climatique

    Les destructions des écosystèmes se sont accélérées et ont exacerbé les #relations_de_dominations entre Nord et Sud globaux. L’#environnementalisme_occidental, par son exclusion d’une partie des peuples de la Terre, a échoué à proposer des outils théoriques, pratiques et politiques pour véritablement confronter la #crise_écologique globale et construire un monde plus juste. En partant des expériences des #peuples_autochtones et subalternes du Sud et Nord, et des territoires anciennement colonisés y compris des « #Outre-mer », Plurivers offre une approche plurielle des pensées de l’#écologie allant au-delà de la #modernité occidentale. Internationale, interdisciplinaire et plurilingue, cette revue permet de penser les possibilités d’action selon notre position sociale et géographique ; elle dessine différents possibles afin de #faire-monde en commun à l’heure où les conditions d’#habitabilité de la Terre sont en péril.

    https://www.editionsducommun.org/products/plurivers-1-fevrier-2024

    #changement_climatique #climat #revue #décolonial

  • Award-winning documentary ‘#The_Territory’ recounts the struggles and resilience of Indigenous Brazilians

    The story of #Bitaté-Uru-Eu-Wau-Wau and #Ivaneide_Bandeira, known as #Neidinha_Suruí, and their fight against deforestation in the Amazon, told in the documentary “The Territory,” gained international recognition, and now an Emmy Award.

    On January 7, the film won in the category Outstanding Achievement in Documentary Filmmaking at the Creative Arts Emmy Awards, which gives awards in technical and special categories to series and programs.

    On the stage alongside Neidinha and Bitaté were the Indigenous activist Txai Suruí, the executive producer and Neidinha’s daughter, with the American director of the film, Alex Pritz, and other team members.

    To receive the prize in Los Angeles, 63-year-old Neidinha endured over 40 hours of travel from her territory in Rondônia state to California.

    “When they announced [that we won], we didn’t believe it. We were shocked. We couldn’t cry because we were in shock,” the Indigenous activist recalled.

    The documentary, available for streaming on Disney+, has won several awards since its release. Before the Emmy, it won the Audience and Special Jury awards at the 2023 Sundance Festival.

    For Neidinha, the awards served to “burst a bubble”:

    It is a victory for our struggle, for the struggle for human rights and for nature, for the defence of the forest against deforestation, it’s the fight against the marco temporal [time marker, cut-off date for officially recognizing Indigenous lands]. We’ve come a long way. [Now] we see people on the plane talking about the film, wanting to know about our struggle. People we had never met talking about our cause and celebrating. Sometimes films like this reach a niche interest, a bubble, but ‘The Territory’ let us burst that bubble.

    Among the producers of the film is filmmaker Darren Aronofsky, director of “The Whale” (2022).
    Indigenous team

    “The Territory” recounts the struggle of the Indigenous Uru-Eu-Wau-Wau people in Rondônia state in northern Brazil to defend the territory against invasions from land grabbers and farmers.

    It shows the Indigenous people’s apprehension in the face of dangers to the forest and the communities, as well as moments from their daily life in the village. Some of the most powerful moments are scenes with the leader Ari Uru-Eu-Wau-Wau, who was murdered in April 2020.

    The recordings took place during one of the darkest periods in Brazil’s recent history, during the government of Jair Bolsonaro (2019-2022), whose policies were considered anti-Indigenous. He vowed not to recognize any more Indigenous territories during his presidency.

    During the Bolsonaro administration, there was a big rise in the number of invasions of Indigenous territories across the country, as well as a dismantling of environmental policies. In Rondônia, where the film is set, Bolsonaro received 70 percent of valid votes in the last election, in 2022, which was won nationally, however, by the incumbent, President Luiz Inácio Lula da Silva.

    The piece was filmed during the COVID-19 pandemic, which in Brazil alone caused more than 700,000 deaths. As it was not possible to enter Indigenous areas during this period, Indigenous people themselves carried out the filming.

    Neidinha told Amazônia Real that the recording equipment was left at the territory’s border in plastic bags, and everything was disinfected to avoid risks of disease. The Indigenous people received online guidance on how to use the equipment, as well as receiving instructions on what to film.

    “Bitaté [the Indigenous leader] said, ‘Look, we know how to do better than that, so let’s do it our way,’” Neidinha remembered.

    “The Territory” recounts threats and pressures suffered by the Uru-Eu-Wau-Wau Indigenous people who, lacking state assistance, decided to create a group to defend their territory from outside threats.

    The story’s protagonists are the young Indigenous leader Bitaté-Uru-Eu-Wau-Wau and the activist Neidinha, whom Bitaté considers his second mother. Neidinha recalled that neither she nor Bitaté imagined that the documentary would get this far:

    Bitaté once told me: ‘Mum, I didn’t think people would even watch us. I didn’t think our film would come to anything.’ We thought it would be just another documentary, that for us it would be important, but maybe not for the rest of the world. And it was great because National Geographic bought the film and we were amazed. We travelled around several countries presenting the documentary, giving lectures, talking about the Indigenous cause, in the middle of the Bolsonaro period and the pandemic.

    Celebration

    Txai Suruí, her daughter and an energetic activist in Indigenous movements, wrote in an Instagram post that the Emmy win was the “celebration and recognition of the voices and narratives defending the territories, [and of] the resistance and struggle that permeates the lives of Brazil’s Indigenous peoples”.

    The film’s director, Alex Pritz, also commented on the Emmy win, to the outlet Deadline:

    To receive the recognition of our peers, alongside such an incredible group of nominees, is an unbelievable honour. We share this award with communities around the world who are standing up in defence of our planet’s continued habitability and fighting for a better future.

    Bitaté-Uru-Eu-Wau-Wau also posted on Instagram:

    We won, my people deserve it, especially my community, my Uru-Eu-Wau-Wau people, my Pau Association, [and] the work is not only mine, it’s ours! I’m very happy about it, representing my leadership, and that’s it. We won and there is more to come in the future

    Being the son of a mother from the Juma people and a father from the Uru-Eu-Wau-Wau people, Bitaté goes between two territories, one in Rondônia and the other in Amazonas state. He is the grandson of Aruká Juma, one of the last of his ethnic group. He became the leader of his people at a young age. In 2021, as a member of the Indigenous group that was part of the Jovens Cidadãos (Young Citizens) blog, he wrote about his relationship with his grandparents.

    Jovens Cidadãos is a project created by Amazônia Real, started in 2018, which led to a section on the outlet’s website, in which the young leaders themselves recounted their stories.
    Inspiration for life

    Neidinha is one of the founders of the Kanindé Association for Ethno-environmental Defence, one of Brazil’s most well-recognized organizations working for Indigenous peoples’ rights. She was born in Acre state and arrived in Rondônia at about six months old. The move came about because her father began working in a rubber plantation inside what is now the Uru-Eu-Wau-Wau Indigenous Land, hence the proximity to the Indigenous people of that ethnic group.

    She left the territory at the age of 12 to study. Through magazines, she learned about the old American Far West, and says she sees the same kind of things being repeated in Brazil:

    In these stories, the Indigenous people were always killed and the colonels were the ‘heroes’ for having advanced to the West, which for me is very similar to the advance of colonization in Brazil. The advance into the Amazon is no different to the American Far West.

    The activist says that the success of “The Territory” brought more work, but also threats. However, she points out that the film does not depict heroes or villains.

    I didn’t want a film where we’re the hero and the other side is the villain. We wanted the reality. The film manages to see both the pressure on the Indigenous people and also the pressure on the poor people, who are used [and] manipulated to grab land for the powerful to [then] take.
    It has strengthened my certainty that I am not wrong in my struggle, because there are moments where you are so threatened, so pressured, that you think about backing off, but the reactions of people around the world have strengthened our convictions.

    https://globalvoices.org/2024/02/29/award-winning-documentary-the-territory-recounts-the-struggles-and-res

    #peuples_autochtones #film #documentaire #film_documentaire #Brésil #territoire #forêt #déforestation #résilience #Amazonie #forêt_amazonienne #Txai_Suruí #Bitaté

  • The #Rainforest_Tribunal

    “The forest is gone – where is the money?” – Malaysian indigenous leaders, anti-corruption activists and international experts cover alleged corruption and environmental crimes under the late Malaysian politician Abdul Taib Mahmud in this explosive new film

    https://www.youtube.com/watch?v=ggeWljY7VVo


    #forêt #Malaysia #justice #justice_transformatrice #film #film_documentaire #déforestation #Sarawak #Bruno_Manser_Fonds #Malaisie #peuples_autochtones #Penan

  • En Nouvelle-Zélande, Ikea accapare des terres et menace les écosystèmes indigènes
    https://disclose.ngo/fr/article/en-nouvelle-zelande-ikea-accapare-des-terres-et-menace-les-ecosystemes-ind

    ​Depuis 2021, la multinationale suédoise a acheté plus de 23 000 hectares de terres en Nouvelle-Zélande afin d’y planter des pins. Objectif : accroître sa production de meubles tout en promettant de compenser ses émissions de CO2. Une opération de greenwashing dénoncée par des Māoris rencontrés par Disclose. Lire l’article

    • Txa’nii Watsmen Sm’wa̱’ayin.
      Akadit łooda na laxyuubm

      T’ilgooti, ‘ap luk’wil ‘wah ‘nts’iitst
      Awil akadit łooda ła ‘wiileeksit

      Ałkadi sgüüł gabilah da k’am
      Da’al dm gwelgm mashmallows
      ’Nüün int ’wah ts’muun
      Ndo’o yaan, gyiloo ts’iks yaan

      Laandza dip g̱olda na waaba gwa̱soo, dm g̱olda na waaba gwa̱soo

      La storia e le vicende dei nativi canadesi sono meno note di quelle dei loro omologhi statunitensi, ma non meno tragiche, piene come sono di episodi di violenza, sopraffazione, discriminazione fisica e culturale. E se sono passati più di 150 anni dalla dichiarazione/auspicio che a metà Ottocento fece l’allora Primo Ministro canadese John A. Macdonald: “uccidere gli indiani da bambini”, fino a tempi assai recenti la cultura e la memoria dei popoli indigeni sono state sottoposte ad una costante opera di distruzione e marginalizzazione. Nel cercare di imporre i propri modelli socio-economico-culturali, il Canada “bianco” non si è peraltro fatto scrupolo di vietare le cerimonie tradizionali, di reprimere le manifestazioni che rivendicavano i diritti dei nativi sulla terra e sull’utilizzo delle risorse naturali, arrivando perfino a sottrarre i bambini indigeni alle famiglie, per crescerli secondo i propri canoni. Naturalmente questo processo di eradicazione culturale ha interessato anche le lingue delle nazioni indiane, lingue in alcuni casi più antiche del greco di Omero. Fortunatamente però i poco nobili sforzi dei “bianchi” non hanno ottenuto il completo annichilimento della cultura nativa. Ciò anche grazie a persone come Jeremy Pahl, archivista e insegnante di sm’algyax (la lingua della comunità Ts’msyen della British Columbia), ma anche, con il nome d’arte di Hank Saltwater, cantautore, chitarrista e violinista. “G̱al’üünx wil lu Holtga Liimi”, sua ultima opera, è un album tonico ed energetico, in cui Saltwater compie un’operazione inversa rispetto a quella di altri musicisti operanti al confine tra la musica di tradizione e quella d’autore. Egli infatti compone e canta nella lingua sm’algyax, ma adotta stili e generi musicali che usualmente non si associano ai nativi americani. In questo senso il suo primo riferimento è il country, ma le sue canzoni sono anche innervate dal rock, venate di blues, e chiaramente influenzate dai grandi songwriter, primo fra tutti Neil Young. In questo modo Saltwater afferma e dimostra che la cultura indigena è viva, vitale, e che è possibile creare canzoni nelle lingue native facendo proprie forme musicali lontane da quelle tradizionali, in un atteggiamento che, sostiene Pahl/Saltwater, in fondo è quello che gli Ts’msyen hanno sempre assunto in risposta alla colonizzazione.

      #musique #peuples_autochtones #Canada #chanson #sm’algyax #Ts’msyen #British_Columbia #Hank_Saltwater

  • Vivre et lutter dans un monde toxique. #Violence_environnementale et #santé à l’âge du #pétrole

    Pour en finir avec les success stories pétrolières, voici une histoire des territoires sacrifiés à la transformation des #hydrocarbures. Elle éclaire, à partir de sources nouvelles, les #dégâts et les #luttes pour la santé au XXe siècle, du #Japon au #Canada, parmi les travailleurs et travailleuses des enclaves industrielles italiennes (#Tarento, #Sardaigne, #Sicile), auprès des pêcheurs et des paysans des « #Trente_Ravageuses » (la zone de #Fos / l’étang de# Berre, le bassin gazier de #Lacq), ou encore au sein des Premières Nations américaines et des minorités frappées par les #inégalités_environnementales en #Louisiane.
    Ces différents espaces nous racontent une histoire commune : celle de populations délégitimées, dont les plaintes sont systématiquement disqualifiées, car perçues comme non scientifiques. Cependant, elles sont parvenues à mobiliser et à produire des savoirs pour contester les stratégies entrepreneuriales menaçant leurs #lieux_de_vie. Ce livre expose ainsi la #tension_sociale qui règne entre défense des #milieux_de_vie et #profits économiques, entre santé et #emploi, entre logiques de subsistance et logiques de #pétrolisation.
    Un ouvrage d’une saisissante actualité à l’heure de la désindustrialisation des #territoires_pétroliers, des #conflits sur la #décarbonation des sociétés contemporaines, et alors que le désastre de #Lubrizol a réactivé les interrogations sur les effets sanitaires des dérivés pétroliers.

    https://www.seuil.com/ouvrage/vivre-et-lutter-dans-un-monde-toxique-collectif/9782021516081

    #peuples_autochtones #pollution #toxicité #livre

    • Ces territoires sacrifiés au pétrole

      La société du pétrole sur laquelle s’est bâtie notre prospérité ne s’est pas faite sans sacrifices. Gwenola Le Naour et Renaud Bécot, co-directeurs d’un ouvrage sur ce sujet, lèvent le voile sur les dégâts causés par cette « pétrolisation » du monde, en France et à l’étranger.

      Si le pétrole et ses produits ont permis l’émergence de notre mode de vie actuel, l’activité des raffineries et autres usines de la pétrochimie a abîmé les écosystèmes et les paysages et a des effets de long terme sur la santé humaine. Dans le livre qu’ils ont coordonné, Vivre et lutter dans un monde toxique (Seuil, septembre 2023), Gwénola Le Naour et Renaud Bécot lèvent le voile sur les dégâts causés par cette « pétrolisation » du monde, selon leurs propres mots. Ils ont réuni plusieurs études de cas dans des territoires en France et à l’étranger pour le démontrer. Un constat d’autant plus actuel que la société des hydrocarbures est loin d’être révolue : la consommation de pétrole a atteint un record absolu en 2023, avec plus de 100 millions de barils par jour en moyenne.

      À la base de votre ouvrage, il y a ce que vous appelez « la pétrolisation du monde ». Que recouvre ce terme ?
      Gwenola Le Naour1. Dans les années 1960, s’est développée l’idée que le pétrole était une énergie formidable, rendant possible la fabrication de produits tels que le plastique, les textiles synthétiques, les peintures, les cosmétiques, les pesticides, qui ont révolutionné nos modes de vie et décuplé les rendements agricoles. La pétrolisation désigne cette mutation de nos systèmes énergétiques pendant laquelle les hydrocarbures se sont imposés partout sur la planète et ont littéralement métamorphosé nos territoires physiques et mentaux.

      L’arrivée du pétrole et de ses dérivés nous est le plus souvent présentée comme une épopée, une success story. On a mis de côté la face sombre de cette pétrolisation, avec ses territoires sacrifiés comme Fos-sur-Mer, qui abrite depuis 1965 une immense raffinerie représentant aujourd’hui 10 % de la capacité de raffinage de l’Hexagone, ou Tarente, dans le sud de l’Italie, où se côtoient une raffinerie, une usine pétrochimique, un port commercial, une décharge industrielle et la plus grande aciérie d’Europe.

      Comment des territoires entiers ont-ils pu être ainsi abandonnés au pétrole ?
      Renaud Bécot2. L’industrie du pétrole et des hydrocarbures n’est pas une industrie comme les autres. Les sociétés pétrolières ont été largement accompagnées par les États. Comme pour le nucléaire, l’histoire de l’industrie pétrolière est étroitement liée à l’histoire des stratégies énergétiques des États et à la manière dont ils se représentent leur indépendance énergétique. L’État a soutenu activement ces installations destinées à produire de la croissance et des richesses. Pour autant, ces industries ne se sont pas implantées sans résistance, malgré les discours de « progrès » qui les accompagnaient.

      Des luttes ont donc eu lieu dès l’installation de ces complexes ?
      G. L. N. Dès le début, les populations locales, mais aussi certains élus, ont compris l’impact que ces complexes gigantesques allaient avoir sur leur environnement. Ces mobilisations ont échoué à Fos-sur-Mer ou au sud de Lyon, où l’installation de la raffinerie de Feyzin et de tout le complexe pétrochimique (le fameux « couloir de la chimie ») a fait disparaître les bras morts du Rhône et des terres agricoles... Quelques-unes ont cependant abouti : un autre projet de raffinerie, envisagé un temps dans le Beaujolais, a dû être abandonné. Il est en revanche plus difficile de lutter une fois que ces complexes sont installés, car l’implantation de ce type d’infrastructures est presque irréversible : le coût d’une dépollution en cas de fermeture est gigantesque et sans garantie de résultat

      Les habitants qui vivent à côté de ces installations finissent ainsi par s’en accommoder… En partie parce qu’ils n’ont pas d’autre choix, et aussi parce que les industriels se sont efforcés dès les années 1960-1970 et jusqu’à aujourd’hui de se conduire en « bons voisins ». Ils négocient leur présence en finançant par exemple des infrastructures culturelles et/ou sportives. Sans oublier l’éternel dilemme entre les emplois apportés par ces industries et les nuisances qu’elles génèrent. Dans le livre, nous avons qualifié ces arrangements à l’échelle des districts pétrochimiques de « compromis fordistes territorialisés ».

      Que recouvre ce terme de compromis ?
      R. B. En échange de l’accaparement de terres par l’industrie et du cortège de nuisances qui l’accompagne, les collectivités locales obtiennent des contreparties qui correspondent à une redistribution partielle des bénéfices de l’industrie. Cette redistribution peut être régulière (via la taxe professionnelle versée aux communes jusqu’en 2010, notamment), ou exceptionnelle, après un accident par exemple. Ainsi, en 1989, après une pollution spectaculaire qui marque les habitants vivant près de Lubrizol en Normandie, l’entreprise a versé 100 000 francs à la municipalité du Petit-Quevilly pour qu’elle plante quatre-vingts arbres dans la ville...

      Mais ce type de compromis a également été très favorable aux industries en leur offrant par exemple des allégements fiscaux de long terme, comme en Sicile près de Syracuse où se situe l’un des plus grands sites chimiques et pétrochimiques qui emploie plus de 7 000 personnes, voire une totale exonération fiscale comme en Louisiane, sur les rives du Mississippi. Des années 1950 aux années 1980, pas moins de 5 000 entreprises sur le sol américain – majoritairement pétrochimiques, pétrolières, métallurgiques ainsi que des sociétés gazières – ont demandé à bénéficier de ces exonérations, parmi lesquelles les sociétés les plus rentables du pays telles que DuPont, Shell Oil ou Exxon...

      Ces pratiques, qui se sont développées surtout lors des phases d’expansion de la pétrochimie, rendent plus difficile le retrait de ces industries polluantes. Les territoires continuent de penser qu’ils en tirent un bénéfice, même si cela est de moins en moins vrai.

      On entend souvent dire, concernant l’industrie pétrolière comme le nucléaire d’ailleurs, que les accidents sont rares et qu’on ne peut les utiliser pour remettre en cause toute une industrie… Est-ce vraiment le cas ?
      G. L. N. On se souvient des accidents de type explosions comme celle de la raffinerie de Feyzin, qui fit 18 morts en 1966, ou celle d’un stock de nitrates d’ammonium de l’usine d’engrais AZF à Toulouse en 2001, qui provoqua la mort de 31 personnes – car ils sont rares. Mais si l’on globalise sur toute la chaîne des hydrocarbures, les incidents et les accidents – y compris graves ou mortels pour les salariés – sont en réalité fréquents, même si on en entend rarement parler au-delà de la presse locale (fuites, explosions, incendies…). Sans oublier le cortège des nuisances liées au fonctionnement quotidien de ces industries, telles que la pollution de l’air ou de l’eau, et leurs conséquences sur la santé.

      Pour qualifier les méfaits des industries pétrochimiques, sur la santé notamment, vous parlez de « violence lente ». Pouvez-vous expliquer le choix de cette expression ?
      G. L. N. Cette expression, créée par l’auteur nord-américain Rob Nixon, caractérise une violence graduelle, disséminée dans le temps, caractéristique de l’économie fossile. Cette violence est également inégalitaire car elle touche prioritairement des populations déjà vulnérables : je pense notamment aux populations noires américaines de Louisiane dont les générations précédentes étaient esclaves dans les plantations…

      Au-delà de cet exemple particulièrement frappant, il est fréquent que ces industries s’installent près de zones populaires ou touchées par la précarité. On a tendance à dire que nous respirons tous le même air pollué, or ce n’est pas vrai. Certains respirent un air plus pollué que d’autres. Et ceux qui habitent sur les territoires dévolus aux hydrocarbures ont une qualité de vie bien inférieure à ceux qui sont épargnés par la présence de ces industries.

      Depuis quand la nocivité de ces industries est-elle documentée ?
      G. L. N. Longtemps, les seules mesures de toxicité dont on a disposé étaient produites par les industriels eux-mêmes, sur la base des seuils fixés par la réglementation. Pourtant, de l’aveu même de ceux qui la pratiquent, la toxicologie est une science très imparfaite : les effets cocktails ne sont pas recherchés par la toxicologie réglementaire, pas plus que ceux des expositions répétées à faibles doses sur le temps long. De plus, fixer des seuils est à double tranchant : on peut invoquer les analyses toxicologiques pour protéger les populations, l’environnement, ou les utiliser pour continuer à produire et à exposer les gens, les animaux, la nature à ces matières dangereuses. Ainsi, ces seuils peuvent être alternativement présentés comme des seuils de toxicité, ou comme des seuils de tolérance… Ce faisant, la toxicologie produit de l’imperceptibilité.

      R. B. Des études alternatives ont cependant commencé à émerger, avec des méthodologies originales. Au Canada, sur les territoires des Premières Nations en Ontario, au Saskatchewan précisément, une étude participative a été menée au cours de la décennie 2010 grâce à un partenariat inédit entre un collectif de journalistes d’investigation et un groupe de chercheurs. En distribuant très largement des kits de mesure, peu coûteux et faciles d’utilisation, elle a permis de démontrer que les populations étaient exposées aux sulfures d’hydrogène, un gaz toxique qui pénètre par les voies respiratoires. Grâce à cette démarche participative, des changements de règlementation et une meilleure surveillance des pollutions ont été obtenus. Il s’agit d’une réelle victoire qui change la vie des gens, même si l’industrie n’a pas été déplacée.

      Qu’en est-il des effets sur la santé de tous ces polluants ? Sont-ils documentés ?
      G. L. N. En France, les seuls travaux menés à ce jour l’ont été autour du gisement de gaz naturel de Lacq, exploité de 1957 à 2013 dans les Pyrénées. Une première étude, conduite en 2002 par l’université, concluait à un surrisque de cancer. Deux autres études ont été lancées plus récemment : une étude de mortalité dévoilée en 2021, qui montre une plus forte prévalence des décès par cancer, et une étude de morbidité toujours en cours. À Fos-sur-Mer, l’étude « Fos Epseal », conduite entre 2015 et 20223, s’est basée sur les problèmes de santé déclarés par les habitants. Ses résultats révèlent que près des deux-tiers des habitants souffrent d’au moins une maladie chronique – asthme, diabète –, ainsi que d’un syndrome nez-gorge irrités toute l’année qui n’avait jamais été identifié jusque-là.

      R. B. Ce que soulignent les collectifs qui évoquent des problèmes de santé liés à l’industrie pétrochimique – maladies chroniques de la sphère ORL, diabètes, cancers, notamment pédiatriques, etc. –, c’est la difficulté de prouver un lien de corrélation entre ces maladies et telle ou telle exposition toxique.

      L’épidémiologie conventionnelle ne le permet pas, en tout cas, car elle travaille à des échelles larges, sur de grands nombres, et est mal adaptée à un déploiement sur de plus petits territoires. C’est pourquoi les collectifs militants et les scientifiques qui travaillent avec eux doivent faire preuve d’inventivité, en faisant parfois appel aux sciences humaines et sociales, avec des sociologues qui vont recueillir des témoignages et trajectoires d’exposition, des historiens qui vont documenter l’histoire des lieux de production…

      Cela suppose aussi la mise au point de technologies, d’outils qui permettent de mesurer comment et quand les gens sont exposés. Cela nécessite enfin une coopération de longue haleine entre chercheurs de plusieurs disciplines, militants et populations. Car l’objectif est d’établir de nouveaux protocoles pour mieux documenter les atteintes à la santé et à l’environnement avec la participation active de celles et ceux qui vivent ces expositions dans leurs chairs.

      https://lejournal.cnrs.fr/articles/ces-territoires-sacrifies-au-petrole

  • Tesla needs graphite. #Alaska has plenty. But mining it raises fears in nearby villages.

    Ducks and swans flew overhead as Sylvester Ayek, 82, and his daughter Kimberly, 35, hauled rocks to anchor their small salmon net on the bank of a deep, tidal channel — 25 miles inland from the open Bering Sea coast.

    Nearby on that July day, MaryJane Litchard, Ayek’s partner, picked wild celery and set out a lunch of past subsistence harvests: a blue-shelled seabird egg, dried beluga whale meat and red salmon dipped in seal oil.

    Then, as they waited for fish to fill the net, the family motored Ayek’s skiff up the channel, known as the Tuksuk, spotting birds and seals and passing family fish camps where drying salmon hung on racks. Soon, the steep channel walls gave way to a huge estuary: the Imuruk Basin, flanked by the snow-dotted peaks of the Kigluaik Mountains.

    Ayek describes the basin as a “traditional hunting and gathering place” for the local Iñupiat, who have long sustained themselves on the area’s bounty of fish, berries and wildlife.

    But despite a long Indigenous history, and a brief settler boom during the Gold Rush more than a century ago, a couple of weather-beaten cabins were the only obvious signs of human impact as Ayek’s boat idled — save for a set of tiny, beige specks at the foot of the mountains.

    Those specks were a camp run by a Canadian exploration company, Graphite One. And they marked the prospective site of a mile-wide open pit mine that could reach deep below the tundra — into the largest known deposit of graphite in the U.S.

    The mine could help power America’s electric vehicle revolution, and it’s drawing enthusiastic support from powerful government officials in both Alaska and Washington, D.C. That includes the Biden administration, which recently announced up to $37.5 million in subsidies for Graphite One through the U.S. Department of Defense.

    So far, the announcements from the project’s politically connected boosters have received far more attention than the several hundred Alaskans whose lives would be affected directly by Graphite One’s mine.

    While opinions in the nearby Alaska Native villages of Brevig Mission and Teller are mixed, there are significant pockets of opposition, particularly among the area’s tribal leaders. Many residents worry the project will harm the subsistence harvests that make life possible in a place where the nearest well-stocked grocery store is a two-hour drive away, in Nome.

    “The further they go with the mine, our subsistence will just move further and further away from us,” Gilbert Tocktoo, president of Brevig Mission’s tribal government, said over a dinner of boiled salmon at his home. “And sooner or later, it’s going to become a question of: Do I want to live here anymore?”

    Despite those concerns, Graphite One is gathering local support: Earlier this month, the board of the region’s Indigenous-owned, for-profit corporation unanimously endorsed the project.

    The Nome-based corporation, Bering Straits Native Corp., also agreed to invest $2 million in Graphite One, in return for commitments related to jobs and scholarships for shareholders.

    The tensions surrounding Graphite One’s project underscore how the rush to bolster domestic manufacturing of electric vehicles threatens a new round of disruption to tribal communities and landscapes that have already borne huge costs from past mining booms.

    Across the American West, companies are vying to extract the minerals needed to power electric vehicles and other green technologies. Proposed mines for lithium, antimony and copper are chasing some of the same generous federal tax credits as Graphite One — and some are advancing in spite of objections from Indigenous people who have already seen their lands taken and resources diminished over more than a century of mining.

    The Seward Peninsula’s history is a case in point: Thousands of non-Native prospectors came here during the Gold Rush, which began in 1898. The era brought devastating bouts of pandemic disease and displacement for the Iñupiat, and today, that history weighs on some as they consider how Graphite One could affect their lives.

    “A lot of people like to say that our culture is lost. But we didn’t just go out there and lose it: It was taken from us,” said Taluvaaq Qiñuġana, a 24-year-old Iñupiaq resident of Brevig Mission. A new mining project in her people’s traditional harvesting grounds, she said, “feels like continuous colonization.”

    But other Indigenous residents of Brevig Mission and Teller say the villages would benefit from well-paying jobs that could come with the mine. Cash income could help people sustain their households in the two communities, where full-time work is otherwise scarce.

    Graphite One executives say one of their highest priorities, as they advance their project toward permitting and construction, is protecting village residents’ harvests of fish, wildlife and berries. They say they fully appreciate the essential nature of that food supply.

    “This is very real to them,” said Mike Schaffner, Graphite One’s senior vice president of mining. “We completely understand that we can’t come in there and hurt the subsistence, and we can’t hurt how their lifestyle is.”

    U.S. produces no domestic graphite

    Graphite is simply carbon — like a diamond but far softer, because of its different crystal structure. Graphite is used as a lubricant, in industrial steelmaking, for brake linings in automobiles and as pencil lead.

    It’s also a key component of the high-powered lithium batteries that propel electric cars.

    Once mined and concentrated, graphite is processed into a powder that’s mixed with a binder, then rolled flat and curled into the hundreds of AA-battery-sized cylinders that make up the battery pack.

    America hasn’t mined any graphite in decades, having been undercut by countries where it’s extracted at a lower cost.

    China currently produces more than half of the world’s mined graphite and nearly all of the highly processed type needed for batteries. The country so dominates the supply chain that global prices typically rise each winter when cold temperatures force a single region, Heilongjiang, to shut down production, said Tony Alderson, an analyst at a price tracking firm called Benchmark Mineral Intelligence.

    Some forecasts say graphite demand, driven by growth in electric vehicles, could rise 25-fold by 2040. Amid growing U.S.-China political tensions, supply chain experts have warned about the need to diversify America’s sources of graphite.

    Last year’s climate-focused Inflation Reduction Act, written in part to wrest control of electric vehicle manufacturing from China, is accelerating that search.

    For new electric cars to qualify for a $3,750 tax credit under the act, at least 40% of the value of the “critical minerals” that go into their batteries must be extracted or processed domestically, or in countries such as Canada or Mexico that have free-trade agreements with the United States.

    That fraction rises to 80% in four years.

    Graphite One is one of just three companies currently advancing graphite mining projects in the United States, according to the U.S. Geological Survey. And company officials are already marketing their graphite to global electric vehicle makers.

    But when they presented their preliminary plans to Tesla, “they said, ‘That’s great, we are interested in buying them, but we would need to write 40 contracts of this size to meet our need,’” Schaffner, the Graphite One vice president, said at a community meeting this year, according to the Nome Nugget.

    In response, Graphite One is now studying a mine that could be substantially larger than its original proposal.

    It’s too early to know how, exactly, the mine’s construction could affect the surrounding watershed. One reason is that the level of risk it poses is linked to its size, and Graphite One has not yet determined how big its project will be.

    While graphite itself is nontoxic and inert, the company also hasn’t finished studying the acid-generating potential of the rock that its mine could expose — another key indicator of the project’s level of risk. Stronger acid is more likely to release toxic metals into water that Graphite One would have to contain and treat before releasing back into the environment.

    One fish biologist in the region has also said he fears the mine’s construction could negatively affect streams flowing out of the Kigluaik Mountains, though Graphite One officials disagree. The streams’ cool water, according to Charlie Lean, keeps temperatures in the shallow Imuruk Basin low enough to sustain spawning salmon — a critical source of abundant, healthy food for Brevig Mission and Teller residents.

    Graphite One plans to store its waste rock and depleted ore in what’s known as a “dry stack,” on top of the ground — rather than in a pond behind a dam, a common industry practice that can risk a major breach if the dam fails.

    But experts say smaller-scale spills or leaks from the mine could still drain into the basin and harm fish and wildlife.

    “There is always a possibility for some sort of catastrophic failure. But that doesn’t happen very often,” said Dave Chambers, president of the nonprofit Center for Science in Public Participation, which advises advocacy and tribal groups across the country on mining and water quality. “There’s also a possibility there will be no impact. That doesn’t happen very often, either.”

    Anthony Huston, Graphite One’s chief executive, said his project will incorporate local knowledge and protect residents’ subsistence harvests.

    “We are completely focused on making sure that we create a stronger economy, and the entire Bering Straits region, and all of Alaska, for that matter. And that’s something that this project will bring,” he said in an interview. “But it will never bring it at the expense of the traditional lifestyle of Alaska Native people.

    A way of life at stake

    There are no Teslas in Brevig Mission or Teller, the two Alaska Native villages closest to the proposed mine.

    To get to the communities from the nearest American Tesla dealership, you’d first board a jet in Seattle. Then, you’d fly 1,400 miles to Anchorage, where you’d climb on to another jet and fly 500 more miles northwest to Nome, the former Gold Rush town known as the finish line of the Iditarod sled dog race.

    A 70-mile gravel road winds northwest through tundra and mountains before dipping back down to a narrow spit on the Bering Sea coast. The road ends in Teller, population 235, where most residents lack in-home plumbing — let alone own electric cars.

    If you need a bathroom here, you’ll use what’s known as a honey bucket.

    Brevig Mission, population 435, is even more remote than Teller. It sits across a narrow strait and is accessible only by boat or plane.

    The region’s Indigenous history is memorialized in the 1973 book “People of Kauwerak,” written by local elder William Oquilluk. It documents the founding of Kauwerak, an Iñupiaq village by a sandbar near the Imuruk Basin’s innermost reaches.

    The area was chosen, according to the book, for the same reasons it’s treasured now: abundant fish and birds, berries and moose, even beluga whales. Kauwerak became one of the Seward Peninsula’s largest villages before it was abandoned in the 19th century, as residents left for jobs and schools.

    Whalers, then gold miners, brought profound changes to the Indigenous way of life on the Seward Peninsula, especially through the introduction of pandemic diseases. One outbreak of measles and flu, in 1900, is thought to have killed up to one-third of residents in one of the region’s villages. In Brevig Mission, 72 of 80 Native residents died from the 1918 Spanish flu.

    Today, the miners and whalers are gone. In Teller, the population of 250 is 99% Alaska Native.

    Four in 10 residents there live below the poverty level, and a typical household, with an average of three people, survives on just $32,000 a year, according to census data.

    At the community’s main store, the shelves are completely barren of fresh fruits and vegetables. A box of Corn Chex costs $9.55, and a bottle of Coffee-Mate runs $11.85 — more than twice the Anchorage price.

    Residents can buy cheaper groceries in Nome. But gas for the 70-mile drive costs $6.30 a gallon, down from $7 in July.

    The high cost of goods combined with the few available jobs helps explain why some Teller and Brevig Mission residents are open to Graphite One’s planned mine, and the cash income it could generate.

    As Ayek, the 82-year-old subsistence fisherman, pulled his skiff back into Teller with a cooler of fish, another man was slicing fresh sides of salmon a little ways down the beach.

    Nick Topkok, 56, has worked as a contractor for Graphite One, taking workers out in his boat. As he hung his fish to dry on a wood rack, he said few people in the area can find steady jobs.

    “The rest are living off welfare,” Topkok said. The mine, he said, would generate money for decades, and it also might help get the village water and sewer systems.

    “I’ll be dead by then, but it’ll impact my kids, financially,” he said. “If it’s good and clean, so be it.”

    Topkok also acknowledged, however, that a catastrophic accident would “impact us all.”

    Many village residents’ summer fishing camps sit along the Tuksuk Channel, below the mine site. Harvests from the basin and its surroundings feed families in Brevig Mission and Teller year-round.

    “It’s my freezer,” said Dolly Kugzruk, president of Teller’s tribal government and an opponent of the mine.

    Researchers have found all five species of Pacific salmon in and around the Imuruk Basin. Harvests in the area have hit 20,000 fish in some years — roughly 30 per fishing family, according to state data.

    At a legislative hearing several years ago on a proposal to support Graphite One’s project, one Teller resident, Tanya Ablowaluk, neatly summed up opponents’ fears: “Will the state keep our freezers full in the event of a spill?”

    Gold Rush prospector’s descendants would reap royalties

    Elsewhere in rural Alaska, Indigenous people have consented to resource extraction on their ancestral lands on the basis of compromise: They accept environmental risks in exchange for a direct stake in the profits.

    Two hundred miles north of the Imuruk Basin, zinc and lead unearthed at Red Dog Mine have generated more than $1 billion in royalties for local Native residents and their descendants, including $172 million last year. On the North Slope, the regional Iñupiat-owned corporation receives oil worth tens of millions of dollars a year from developments on its traditional land.

    The new Manh Choh mine in Alaska’s Interior will also pay royalties to Native landowners, as would the proposed Donlin mine in Southwest Alaska.

    No such royalties would go to the Iñupiaq residents of Brevig Mission and Teller, based on the way Graphite One’s project is currently structured.

    The proposed mine sits exclusively on state land. And Graphite One would pay royalties to the descendants of a Gold Rush-era prospector — a legacy of the not-so-distant American past when white settlers could freely claim land and resources that had been used for thousands of years by Indigenous people.

    Nicholas Tweet was a 23-year-old fortune seeker when he left Minnesota for Alaska in the late 1800s. His quest for gold, over several years, took him hiking over mountain ranges, floating down the Yukon River by steamboat, walking hundreds miles across beaches and, finally, rowing more than 100 miles from Nome in a boat he built himself.

    Tweet settled in Teller with his family, initially prospecting for gold.

    As graphite demand spiked during World War I, Tweet staked claims along the Kigluaik Mountains, and he worked with a company that shipped the mineral to San Francisco until the war ended and demand dried up.

    Today, Tweet’s descendants are still in the mining business on the Seward Peninsula. And they still controlled graphite claims in the area a little more than a decade ago. That’s when Huston, a Vancouver entrepreneur, was drawn into the global graphite trade through his interest in Tesla and his own graphite-based golf clubs.

    News of a possible deal with Huston’s company arrived at one of the Tweets’ remote mining operations via a note dropped by a bush plane. They reached an agreement after months of discussions — sometimes, according to Huston, with 16 relatives in the room.

    So far, the Tweet family, whose members did not respond to requests for comment, has received $370,000 in lease fees. If the project is built, the family would receive additional payments tied to the value of graphite mined by Graphite One, and members could ultimately collect millions of dollars.

    Bering Straits Native Corp., owned by more than 8,000 Indigenous shareholders with ties to the region, recently acquired a stake Graphite One’s project — but only by buying its way in.

    The company announced its $2 million investment this month. The deal includes commitments by Graphite One to support scholarships, hire Bering Straits’ shareholders and give opportunities to the Native-owned corporation’s subsidiary companies, according to Dan Graham, Bering Straits’ interim chief executive. He declined to release details, saying they have not yet been finalized.

    As it considered the investment, Bering Straits board members held meetings with Brevig Mission and Teller residents, where they heard “a lot of concerns,” Graham said. Those concerns “were very well thought through at the board level” before the corporation offered its support for the project, he added.

    “Graphite One is very committed to employing local workers from those villages, to being as transparent as possible on what the development is,” Graham said.

    Graphite One officials say they have work to do to ensure the region’s residents are trained for mining jobs in time for the start of construction. The company had a maximum of 71 people working at its camp this summer, but Graphite One and its contractors hired just eight people from Teller and Brevig Mission. Sixteen more were from Nome and other villages in the region, according to Graphite One.

    Company officials say they have no choice but to develop a local workforce. Because of graphite’s relatively low value in raw form, compared to gold or copper, they say the company can’t afford to fly workers in from outside the region.

    Graphite One says it’s also taking direction from members of a committee of local residents it’s appointed to provide advice on environmental issues. In response to the committee’s feedback, the company chose not to barge its fuel through the Imuruk Basin earlier this year; instead, it flew it in, at an added cost of $4 a gallon.

    Since Graphite One acquired the Tweets’ graphite claims, progress on the development has been slow. But now, escalating tensions with China and the national push to Americanize the electric vehicle supply chain are putting Huston’s project on the political fast track.

    ‘We don’t have a choice’

    In July, U.S. Sen. Lisa Murkowski boarded a helicopter in Nome and flew to Graphite One’s remote exploration camp overlooking the Imuruk Basin.

    A few days later, the Alaska Republican stood on the Senate floor and brandished what she described as a hunk of graphite from an “absolutely massive,” world-class deposit.

    “After my site visit there on Saturday, I’m convinced that this is a project that every one of us — those of us here in the Congress, the Biden administration — all of us need to support,” she said. “This project will give us a significant domestic supply, breaking our wholesale dependence on imports.”

    U.S. Sen. Dan Sullivan, R-Alaska, U.S. Rep. Mary Peltola, D-Alaska, and GOP Gov. Mike Dunleavy have all expressed support for the project.

    Graphite One has enlisted consultants and lobbyists to advance its interests, according to disclosure filings and emails obtained through public records requests.

    They include Clark Penney, an Anchorage-based consultant and financial advisor with ties to the Dunleavy administration, and Nate Adams, a former employee of Murkowski and Sullivan who’s worked as a lobbyist in Washington, D.C.

    Murkowski has said the mine will reduce dependence on foreign countries that lack America’s environmental and human rights safeguards.

    “Security of supply would be assured from day one, and the standards for the mine’s development and operation would be both exceedingly high and fully transparent,” Murkowski wrote in a letter to the Biden administration in 2022.

    The Defense Department, meanwhile, announced its grant of up to $37.5 million for Graphite One in July. This month, the company also announced it had received a $4.7 million Defense Department contract to develop a graphite-based firefighting foam.

    In a statement, a department spokesman said the July agreement “aims to strengthen the domestic industrial base to make a secure, U.S.-based supply of graphite available for both Department of Defense and consumer markets.”

    In Teller and Brevig Mission, Graphite One’s opponents have noticed how the electrical vehicle transition seems to be driving interest in the mine planned for nearby.

    As the project gathers outside political support, some village residents said that local attitudes have been shifting, too, in response to the company’s offers of jobs and perks.

    Tocktoo, the chief of Brevig Mission’s tribal council, said resistance in his community has diminished as Graphite One “tries to buy their way in.”

    The company awards door prizes at meetings and distributes free turkeys, he said. Two years ago, the company gave each household in Brevig Mission and Teller a $50 credit on their electrical bills.

    The project, though, remains years away from construction, with production starting no earlier than 2029.

    Before it can be built, Graphite One will have to obtain an array of permits, including a major authorization under the federal Clean Water Act that will allow it to do construction around wetlands.

    And the project also faces geopolitical and economic uncertainties.

    At least last year, Graphite One was tight on cash. It had to slightly shorten its summer exploration season because it didn’t have the money to finish it, company officials said at a public meeting this year.

    And while Graphite One is counting on a partnership with a Chinese business to help set up its graphite processing and manufacturing infrastructure, the partner company’s top executive has said publicly that U.S.-China political tensions may thwart the transfer of necessary technologies.

    Murkowski, in an interview at the Nome airport on her way home from her visit to Graphite One’s camp, stressed that the project is still in its very early stages.

    The permitting process and the substantial environmental reviews that will accompany it, she added, will give concerned residents a chance to pose questions and raise objections.

    “There’s no process right now for the public to weigh in. And it’s all so preliminary,” she said. “When you don’t know, the default position is, ‘I don’t think this should happen.’”

    But opponents of the project in Brevig Mission and Teller say they fear their objections won’t be heard. Lucy Oquilluk, head of a Teller-based tribal government, said she feels a sense of inevitability.

    “It just feels like we have nothing to say about it. We don’t have a choice,” Oquilluk said. “They’re going to do it anyways, no matter what we say.”

    https://alaskapublic.org/2023/09/29/tesla-needs-graphite-alaska-has-plenty-but-mining-it-raises-fears-in-n

    #Tesla #graphite #extractivisme #terres_rares #voitures_électriques #mines #peuples_autochtones #USA #Etats-Unis #Canada #Graphite_One #Brevig_Mission #Teller

    • #Maipi-Clarke, plus jeune élue néo-zélandaise, sidère le parlement avec son premier discours enflammé

      En décembre, Hana-Rawhiti Maipi-Clarke, jeune députée maorie, a électrifié la chambre avec un haka en pleine séance.

      Voilà un excellent remède pour les députés qui somnolent sur leur strapontin. Au Parlement de Nouvelle-Zélande, une jeune élue maorie a fait sensation le 12 décembre dernier avec un discours enflammé combiné d’un haka, en pleine séance parlementaire, devenu depuis viral sur les réseaux sociaux.

      Lors des élections législatives du 14 octobre, Hana-Rawhiti Maipi-Clarke (Parti maori) est devenue à 21 ans la plus jeune élue de l’histoire du Parlement néo-zélandais. Alors que son peuple indigène dénonce la politique « raciste » du nouveau gouvernement conservateur à son endroit, la députée a exécuté un haka durant son discours inaugural, avant d’appeler les Maoris à tenir tête au Premier ministre Christopher Luxon, comme vous pouvez le voir dans la vidéo en tête d’article.

      Rendue célèbre par l’équipe nationale de rugby, le haka est une danse traditionnelle maorie, pratiquée durant des compétitions sportives ou des cérémonies, et qui vise à impressionner un adversaire.
      « Je mourrais pour vous »

      « Ce gouvernement a attaqué mon monde de tous les côtés : notre santé, notre environnement, notre eau, notre terre, nos ressources naturelles, nos quartiers maoris, notre langue, nos enfants et mon droit, ainsi que le vôtre, d’être dans ce pays, selon notre constitution », a lancé Hana-Rawhiti Maipi-Clarke. « Je suis à votre service, à l’intérieur et à l’extérieur de ce parlement. Je mourrais pour vous dans cette chambre et je vivrais pour vous à l’extérieur
      de ces murs », a-t-elle ajouté à l’attention de son peuple.

      Début décembre, des milliers de manifestants sont descendus dans les rues de Nouvelle-Zélande pour protester contre la politique du gouvernement conservateur nouvellement élu à l’égard de la population autochtone maorie. Des manifestations, soutenues par le parti maori Te Pati Maori, ont notamment été organisées à Auckland et Wellington, constituant un premier test pour le Premier ministre Christopher Luxon.

      Les dirigeants maoris accusent la coalition conservatrice de politiques racistes, menaçant notamment un traité qui protège les droits des peuples autochtones. Ils s’opposent aux projets de changement de nom de certains départements du maori à l’anglais et de fermeture de l’autorité sanitaire maorie, Te Aka Whai Ora.

      https://www.huffingtonpost.fr/international/video/maipi-clarke-plus-jeune-elue-neo-zelandaise-sidere-le-parlement-avec-

  • Il saccheggio ambientale e culturale del Treno Maya in Messico

    Una rete ferroviaria di oltre 1.500 chilometri permetterà ai turisti di viaggiare tra le città coloniali della Penisola dello Yucatán, i siti archeologici e le spiagge caraibiche. Un’opera inquinante che rischia di cancellare tradizioni millenarie.

    Lo speleologo Hoppenheimer camminava lungo il tracciato del Treno Maya quando si è accorto che, a un passo dai piloni che ne sosterranno il viadotto, c’era una caverna sotterranea. I colleghi l’hanno presto battezzata con il suo soprannome, motivato dalla somiglianza con l’attore del film. La caverna “Oppenheimer”, che si trova nello Stato del Quintana Roo, fra le città di Playa del Carmen e Tulum, è una delle migliaia di “porte” di accesso all’intricato sistema di canali che si trova sotto la penisola dello Yucatán: una rete sotterranea lunga 1.800 chilometri che costituisce una delle falde acquifere più grandi del mondo e, per la cultura maya, rappresenta l’inframundo, il luogo dove camminano i morti.

    Si tratta di un sistema che ha una composizione geologica carsica e per questo è soggetto a crolli e collassi. “In alcuni punti il tetto della caverna Oppenheimer ha ceduto a causa delle vibrazioni dei lavori di costruzione del Treno Maya, che ha impattato più di centoventi cenotes (grotte con acqua dolce, ndr) e caverne -spiega Guillermo D. Christy, membro del collettivo Cenotes Urbanos-. È un progetto improvvisato, i lavori sono iniziati senza lo studio di impatto ambientale e non ne è stato neanche fatto uno di meccanica del suolo che dimostri la capacità del terreno di reggere un’opera così imponente”.

    È sopra questo fragile sistema di canali sotterranei che si sta costruendo il Treno Maya: una rete ferroviaria di più di 1.500 chilometri che permetterà ai turisti di viaggiare tra le città coloniali della penisola dello Yucatán, tra le sue lagune e i cenotes, di visitare i siti archeologici maya e le spiagge caraibiche. Si tratta del megaprogetto “preferito” dal presidente messicano Andrés Manuel López Obrador, il quale ha assicurato che verrà interamente inaugurato entro la fine di febbraio 2024 e ha promesso di portare il Sud-Est del Messico fuori dalla povertà grazie alla crescita del turismo. Per questo, buona parte della popolazione è a favore dell’opera, anche se le voci critiche si fanno sentire.

    Il governo non ne parla molto ma, in realtà, il Treno Maya non è solo un treno turistico. Sui suoi binari correranno anche vagoni merci che nella città di Palenque, in Chiapas, si connetteranno a un’altra grande opera promossa dall’amministrazione di López Obrador: il Treno Transistmico, che unirà i due oceani (Atlantico e Pacifico) nel punto più stretto del Messico e si presenterà come un’alternativa al Canale di Panama. “Sono treni neoliberali al servizio dell’agricoltura industriale e funzionale al saccheggio delle risorse naturali presenti nei nostri territori maya ancestrali”, dice Sara López González del Consejo regional indígena y popular de xpujil (Crip).

    “Nemmeno un albero verrà abbattuto per costruire il Treno Maya”, ha dichiarato il presidente López Obrador prima dell’inizio dei lavori. In verità, ne sono stati abbattuti circa dieci milioni, soprattutto per costruire il tracciato delle tratte cinque e sei, che corrono parallele alla costa del Mar dei Caraibi e alla strada che collega Cancún a Chetumal. Secondo il biologo Omar Irám Martínez Castillo dell’associazione locale U’yoolche, nello spazio tra la strada e il tracciato della tratta sei, che è protetto da un recinto, si è formata una “terra di nessuno” in cui sono rimaste intrappolate delle scimmie. “La frammentazione dell’habitat mi preoccupa più della deforestazione -spiega il biologo- il treno divide in due la selva yucateca e per gli animali che ci vivono, stiamo parlando di giaguari, tapiri, scimmie e molte altre specie, sarà complicato avere una comunicazione che permetta di evitare l’endogamia e favorire la diversità genetica”.

    Un’altra preoccupazione delle organizzazioni che difendono il territorio, alcune delle quali sono indigene, è che molti cenotes sono stati riempiti di cemento per permettere ai binari del treno di passarci sopra. Questo crea un problema ecologico a tutto il sistema di canali sotterranei, che sono interconnessi e rappresentano l’unica fonte di acqua potabile per milioni di persone. Inoltre, questo sistema drena nel Mar dei Caraibi e inquinerà quindi anche le sue acque, con effetti devastanti per la barriera corallina, i pesci e tutto l’ecosistema connesso. “Il mare caraibico cristallino che si vede nelle foto esposte nelle agenzie di viaggi dipende da un equilibrio che ha radici nella selva yucateca, nelle caverne e nei fiumi sotterranei”, dice Miriam Moreno del collettivo SOS Cenotes e della Red de resistencias sur sureste en defensa de la vida y los territorios Utsil Kuxtal. In altre parole, l’industria del turismo di questa regione dipende in buona parte dalla salute dell’ecosistema.

    Secondo Ángel Sulub Santos del Centro comunitario u kúuchil k ch’i’ibalo’on, il Treno Maya è il secondo megaprogetto che è stato impiantato nella penisola dello Yucatán. Il primo è stato la città di Cancún, fondata nel 1974 a servizio del turismo di massa, concetto intorno al quale è stata creata l’identità culturale della regione dove, anche nelle scuole, viene presentato come fattore di sviluppo economico e sociale. Prima del 1974 Cancún, che oggi ha quasi un milione di abitanti e spiagge costellate da grattacieli di lusso, era un villaggio di pescatori. In tutto il Quintana Roo la crescita della popolazione negli ultimi decenni è stata velocissima: solo tra il 2010 e il 2020, i suoi abitanti sono aumentati di più del 40%.

    Il popolo indigeno maya ha lavorato al servizio di questa espansione, di cui i principali beneficiari sono le grandi corporazioni turistiche che hanno visto nella costa caraibica messicana la gallina dalle uova d’oro. I maya hanno abbandonato l’agricoltura, la pesca e il loro stile di vita millenario per essere impiegati come camerieri, facchini o nel settore delle pulizie. Intanto, la loro cultura viene “venduta” sotto forma di souvenirs o di balli tradizionali messi in scena nei ristoranti per turisti.

    Secondo l’artista maya Marcelo Jiménez Santos, il turismo ha “saccheggiato culturalmente” il suo popolo. “Parlano di Treno Maya e Riviera Maya, ma la comunità maya è invitata a partecipare a questi progetti solo come manodopera a basso costo. Vengono promossi i popoli precolombiani e le loro vestigia come dei prodotti turistici in vendita, ma il popolo maya che tuttora vive nella Penisola dello Yucatán non viene minimamente considerato”, dice Jiménez Santos. “Tuttavia, non credo che la nostra cultura maya sparirà; ha capacità di reazione, come è stato dimostrato in 500 anni di tentativi di sterminio”.

    L’esercito messicano ha costruito buona parte del tracciato ferroviario. I militari hanno anche il compito di amministrare il treno e di incassare i suoi introiti, di gestire sei hotel di lusso che sono stati costruiti nei pressi delle stazioni e alcuni aeroporti. La Penisola dello Yucatán è stata quindi militarizzata, con grande preoccupazione di parte dei suoi abitanti, visto che le statistiche mostrano che la presenza dei soldati porta un aumento delle denunce di violazione ai diritti umani. “I militari ora pattugliano con le armi in vista anche Bacalar, malgrado non esistano particolari problemi di sicurezza -racconta Aldair T’uut’, membro dell’Asamblea de defensores del territorio maya múuch’ xíinbal-. Godono di totale impunità, non solo quando violano i diritti umani, ma anche quando distruggono l’ambiente: stanno tagliando le mangrovie, deforestando la selva e cementificando cenotes, ma non riceveranno nessuna sanzione per questo”.

    Come in altre cittadine della regione, a Bacalar una delle maggiori preoccupazioni riguarda l’assenza di impianti di depurazione e di un adeguato sistema di trattamento dei rifiuti. L’espansione turistica, che nei dieci anni prima della pandemia è stata del 800%, ha già cambiato il tono delle acque della sua laguna, che è sempre più verde e marrone. Da villaggetto, Bacalar è diventato paese e la riviera della laguna è stata quasi totalmente privatizzata. Ai suoi abitanti, che lavorano in gran parte nel settore turistico, sono rimasti solo un paio di moli da cui nel fine settimana si possono tuffare.

    https://altreconomia.it/il-saccheggio-ambientale-e-culturale-del-treno-maya-in-messico

    #tourisme #Mexique #environnement #train #chemin_de_fer #culture #destruction #saccage #Treno_Maya #Yucatán #Train_Interocéanique #peuples_autochtones #forêt #biodiversité #cenotes #maya

  • Arctic Report Card : Update for 2023

    More frequent extreme weather and climate events are transforming the Arctic, yet resiliency and opportunity lie within diverse partnerships.

    https://www.youtube.com/watch?v=paZzR_Mpe_w&embeds_referring_euri=https%3A%2F%2Farctic.noaa.gov%2F&


    Arctic Essays

    More frequent extreme weather and climate events are transforming the Arctic, yet resiliency and opportunity lie within diverse partnerships

    The Arctic is increasingly warmer, less frozen, and wetter, with regional extremes in weather, climate patterns, and ecosystem responses. Centering locally and internationally-focused partnerships, long-term observations, and equitable climate solutions provides Arctic communities and nations as well as society-at-large with information and mechanisms to cope with a rapidly changing Arctic.

    In the air

    - Average surface air temperatures for the Arctic in the past year were the sixth warmest since 1900.
    - Summer surface air temperatures were the warmest on record.
    - Summer high-pressure systems brought warm temperatures, widespread melting, and exceptional rainfall volumes across the Greenland Ice Sheet.

    In the ocean

    – Sea ice extent continues to decline, with the last 17 September extents (2007-23) as the lowest on record. Sea ice extent was 6th lowest in the satellite record, since 1979.
    - August mean sea surface temperatures show continued warming trends for 1982-2023 in almost all Arctic Ocean regions that are ice-free in August. Mean sea surface temperature over regions between 65° N and 80° N is increasing at a rate of ~0.9°F (~0.5°C) per decade.
    - Arctic regions, except for the Chukchi Sea, Beaufort Sea, and Canadian Archipelago, continue to show increased ocean phytoplankton blooms, or ocean primary productivity, with the largest percent change in the Eurasian Arctic and Barents Sea.
    - Since the end of the Last Glacial Maximum, rising sea levels have inundated terrestrial permafrost surrounding the Arctic Ocean, resulting in nearly 1 million square miles (~2.5 million square km) of subsea permafrost that is at risk of thawing. International research collaboration is needed to address critical questions regarding the extent and current state of subsea permafrost and to estimate the potential release of greenhouse gasses (carbon dioxide and methane) as it thaws.

    On the land

    - North American snow cover extent set a record low in May 2023, while snow accumulation during the 2022/23 winter was above average across both North America and Eurasia.
    - Heavy precipitation events broke existing records at various locations across the Arctic and the Pan-Arctic precipitation for 2022-23 was the sixth highest on record.
    - On 26 June 2023, Summit Station, Greenland reached 32.7°F (0.4°C) and experienced melt for only the fifth time in its 34-year observational history.
    – The Greenland Ice Sheet lost roughly 350 trillion pounds (156 ± 22 Gt) of mass from 1 September 2022 to 31 August 2023 because discharge and melting exceeded accumulation.
    - The 2023 circumpolar average peak tundra greenness, which is the overall vegetation, including plants, shrubs, and trees taking over grassland and tundra, as measured by satellite, was the third highest in the 24-year record.
    – In Finland, peatland restoration and rewilding demonstrate a globally relevant climate solution of carbon sinks and point to a need for replication across impacted sites. Rewilding requires partnership, recognition of Indigenous and community rights, and the use of Indigenous knowledge alongside science to succeed and avoid replication of past inequities.

    Nunaaqqit Savaqatigivlugich: Working with communities to observe the Arctic

    - The Alaska Arctic Observatory and Knowledge Hub (AAOKH) works with a network of coastal Indigenous observers to document long-term and holistic observations of environmental change and impacts in northern Alaska.
    - Recently, Indigenous observers have noted sea ice loss, warmer air and ocean temperatures, changing wind patterns, and increased intensity and frequency of coastal storms that contribute to flooding and erosion.
    - Indigenous observers also document local-scale impacts of environmental changes to community and cultural infrastructure, traditional harvests and activities, and travel safety across the land and sea.
    - Applying and centering Indigenous perspectives and observations of Arctic change in decision-making can lead to more inclusive, equitable, and community-led responses.

    Divergent responses of western Alaska salmon to a changing climate

    - Western Alaska salmon abundance reached historic extremes during 2021-22, with record lows for Chinook and chum salmon (81% and 92% below the 30-year mean, respectively) and record highs for sockeye salmon (98% above the 30-year mean).
    - Salmon are maturing at smaller sizes. Since the 1970s, Yukon River Chinook salmon have decreased an estimated 6% in mean adult body length and 15% in fecundity, or ability to produce offspring, likely exacerbating population declines.
    – Salmon population declines have led to fishery closures, worsened user conflicts, and had profound cultural and food security impacts in Indigenous communities that have been tied to salmon for millennia.
    – Changes in salmon abundance and size are associated with climatic changes in freshwater and marine ecosystems and competition in the ocean. Changes in predators, food supply, and disease are also likely important drivers.

    https://arctic.noaa.gov/report-card/report-card-2023
    #arctique #2023 #rapport #glace #peuples_autochtones #climat #changement_climatique #saumons #Alaska #Finlande #Groenlande

  • Elisapie, chanteuse inuite, fait une « appropriation culturelle » à rebours
    https://www.lemonde.fr/m-le-mag/article/2023/11/14/elisapie-chanteuse-inuite-fait-une-appropriation-culturelle-a-rebours_620007

    [...]
    Ces chansons ont bercé son enfance, passée à Salluit, un petit village arctique de quelque cinq cents habitants au début des années 1980, situé au #Nunavik, dans le Grand Nord canadien. « Ça venait me chercher là, raconte-t-elle en enfonçant son poing au creux de son estomac, il a fallu que je fouille en moi, que je fasse un travail archéologique émotionnel pour comprendre ce qui déclenchait une telle mélancolie. » Ce qui vient la prendre aux tripes, c’est « l’emmêlement » des sentiments que ces refrains entendus pendant sa jeunesse provoquent. La légèreté de l’enfance superposée au désarroi qui imprégnait les membres de sa petite communauté.

    La politique « assimilationniste », menée par le #Canada pendant plus d’un siècle, a fait des ravages au sein des #peuples_autochtones. Les aînés, sédentarisés de force après avoir vécu en nomades, s’adonnent à la boisson. Les enfants envoyés en pensionnat loin de chez eux pour en faire de « bons petits Canadiens », avec la promesse faite aux parents qu’ils deviendraient avocats ou médecins – « mais je n’en connais aucun qui soit devenu docteur », lâche Elisapie –, reviennent dans leur village, privés de leur identité et coupés de leur culture.

    Le taux de suicides au Nunavik reste plus de dix fois supérieur à la moyenne québécoise. Chaque famille doit vivre avec ses deuils et ses traumatismes. La chanteuse se souvient de sa tante au visage bleui par les coups, ou de ses cousines contraintes de se réfugier chez elle quand la violence de l’alcool envahissait leur maison. Mais elle raconte aussi le miracle de la musique, quand ses oncles, musiciens, faisaient chanter toute la famille sur Going to California, de Jimmy Plant, ou sur Wild Horses, des Rolling Stones. « Ils trouvaient dans le rock’n’roll le moyen d’exprimer leur fureur, cette musique venue d’ailleurs leur disait qu’ils avaient le droit d’être tristes ou en colère. »

    I Want to Break Free, de Queen, résonnait dans la salle des fêtes du village pour dire les désirs de liberté contrariés des hommes, les filles rêvaient sur la banquise en écoutant Heart of Glass, de Blondie. En traduisant chaque chanson en #inuktitut, la langue inuite, Elisapie s’amuse de « l’appropriation culturelle » à rebours, entreprise avec cet insolite album de reprises : ces mots de « Blancs » rendus à son peuple, chantés de sa voix chaude et puissante sur un tempo plus lent que celui des versions originales, sentent le vent, la tourbe et l’immensité du Grand Nord. Ils disent la modernité de la culture inuite, capable de se réinventer. Tous les artistes sollicités, à l’exception d’ABBA, ont donné leur accord : « C’est peut-être le fun pour eux de comprendre que même les p’tits gars du Nord ont dansé sur leur musique. »

    https://www.youtube.com/watch?v=4FODaK7Rz4k

    A fleur de peau
    Installée à Montréal depuis plus de vingt ans, la chanteuse, attachée à ses racines inuites, reste à fleur de peau dès que l’on évoque le sort des peuples autochtones. L’indemnisation record de 23,4 milliards de dollars canadiens (16 milliards d’euros), accordée aux autochtones le 24 octobre par la justice canadienne, en compensation des discriminations perpétrées par le système de protection de l’enfance, la réjouit. « Il nous faudra sans doute plus d’une génération pour parvenir à effacer les traumatismes du passé, mais les droits qu’on nous reconnaît aujourd’hui, les ressources qu’on nous accorde enfin, je prends tout ! », s’exclame-t-elle.

    Malgré le succès de son album Inuktitut, remarqué par le magazine de musique américain Rolling Stone et toujours en tête des ventes au Québec début novembre, Elisapie se défend d’être une « ambassadrice » autochtone. « Trop lourd à porter », estime-t-elle. D’autant qu’une actualité l’a laissée sous le choc. L’icône de sa jeunesse, la chanteuse Buffy Sainte-Marie, 82 ans, amie de Bob Dylan et Joan Baez, vient d’être accusée d’« imposture ethnique » dans une enquête diffusée le 27 octobre sur la chaîne de télévision canadienne CBC.
    Celle qui a émergé dans les années 1960 pour porter le combat des « Indiens » aurait menti sur ses origines : elle ne serait pas de la tribu des Cris canadiens, comme elle l’a toujours prétendu, mais aurait en réalité des parents blancs américains. « C’est elle qui m’a montré qu’on pouvait être une artiste autochtone contemporaine engagée. Son mensonge m’oblige à me ­dépouiller de tout ce qui me définissait jusque-là », se désole Elisapie. Une nouvelle blessure sur laquelle elle posera peut-être un jour sa musique et ses propres mots.

  • #Mine de #lithium au #Nevada : des Autochtones dénoncent « le #mensonge du #tout-électrique »

    Un des plus grands gisements de lithium se trouve sous les pieds des Autochtones du Nevada. Une aubaine pour ceux qui souhaitent développer la #filière_batterie. Un #cadeau_empoisonné pour ceux qui veulent protéger ce territoire.

    Dans le nord du Nevada, tout près de la frontière avec l’Oregon, des étendues de plaines enclavées entre des #montagnes sont encore vierges.

    Pour l’instant.

    En effet, sous ce sol argileux se trouve la plus grande réserve de lithium des États-Unis. Classés comme étant essentiels à la #transition_écologique, les #métaux_stratégiques comme ceux-ci sont ainsi devenus l’objet de bien des convoitises.

    L’entreprise canadienne #Lithium_Americas prévoit exploiter ce gisement dont la valeur nette serait de 5,7 milliards de dollars américains après impôt. #General_Motors a d’ailleurs investi 660 millions de dollars américains dans ce projet.

    Allochtones, éleveurs et Autochtones de la région se sont alliés pour s’opposer à ce projet qu’ils qualifient d’aberration. À proximité du site, ils ont établi des camps dont le dernier a été démantelé en juin à la suite d’une descente policière.

    Cette opposition a réussi à faire repousser le début de la construction de la mine et de son usine, qui aurait dû débuter en 2021. Finalement, les travaux de terrassement ont commencé cet été.

    Depuis cet événement, sept opposants sont poursuivis par la compagnie minière.

    Un éleveur, quatre groupes environnementaux et deux autres communautés autochtones ont pour leur part engagé des poursuites judiciaires. Ils ont gagné leur cause.

    Les Autochtones et les groupes environnementaux souhaitent l’annulation pure et simple du permis délivré à Lithium Americas pour son projet.

    Les communautés autochtones de Reno-Sparks, Burns Paiute et Summit Lake Paiute ont intenté leur propre action en justice.

    Michon Eben, responsable du programme culture et ressources et du Bureau tribal de préservation historique (Tribal Historic Preservation Office), fait partie de la communauté de Reno-Sparks (Reno-Sparks Indian Colony).

    « Les gens ne comprenaient pas qu’on s’implique dans ce dossier, car ils estiment qu’on est loin du projet », explique-t-elle en entrevue, puisque l’emplacement de la mine se trouve à environ 500 kilomètres au nord de Reno. « Ce n’est pas parce que c’est loin de l’endroit où nous vivons maintenant que cet endroit ne représente pas qui nous sommes. »

    C’est oublier le vaste territoire qu’occupaient les nations autochtones du Nevada et des États limitrophes avant l’arrivée des colons, selon elle. C’est oublier les liens que les communautés ont également tissés entre elles au fil des siècles.
    Le mensonge de la transition vers l’électrique

    Les opposants critiquent les « mensonges » autour de la voiture électrique, présentée comme la panacée contre la catastrophe climatique.

    «  On ne peut pas annihiler une culture, un écosystème, ni tarir nos sources d’eau simplement pour que quelques riches aient une voiture électrique. » (Une citation de Michon Eben, responsable du programme culture et ressources à Reno-Sparks)

    Les écologistes, eux, sont du même avis.

    « Le mensonge, c’est de dire qu’on peut sauver la planète et la détruire en même temps. Si ce n’est pas vert de détruire des montagnes pour en extraire du charbon, ce n’est pas plus vert de détruire des montagnes pour extraire du lithium », avait expliqué l’un d’eux dans un reportage de Radio-Canada diffusé en mars 2022.

    « Je veux que ces compagnies minières étudient de meilleures manières de gagner de l’argent. Il faut expliquer aux gens que les voitures électriques ne vont pas sauver la planète de la crise climatique. » (Une citation de Michon Eben, responsable du programme culture et ressources à Reno-Sparks)

    Mme Eben fait état du boom minier qui frappe le Nevada : « 22 000 claims miniers spécifiquement consacrés au lithium », indique-t-elle.

    Selon la Nevada Division of Minerals, en date du 8 septembre, l’État comptait exactement 21 425 claims miniers de lithium.

    Le problème, c’est que les Autochtones estiment ne pas avoir été consultés comme ils auraient voulu l’être par le bureau responsable de délivrer les permis, le Bureau d’aménagement du territoire. Michon Eben assure qu’aucun représentant de Lithium Americas n’est venu les rencontrer puisqu’il s’agit d’une responsabilité du Bureau d’aménagement du territoire.

    Une juge a toutefois rejeté ces allégations en février. Le 17 juillet, la Cour d’appel a aussi confirmé que la décision du Bureau d’aménagement du territoire du Nevada d’approuver le plan d’exploitation de la mine était conforme à la loi.

    Ces consultations, selon Mme Eben, se sont résumées à trois lettres envoyées en pleine pandémie. Le Bureau d’aménagement du territoire dit plutôt que des appels téléphoniques ont été passés et des réunions organisées.

    Contactée par Espaces autochtones, Lithium Americas s’est défendue. « En octobre 2022, nous avons signé un accord sur les avantages pour la communauté avec la tribu [le mot tribe est utilisé aux États-Unis, NDLR] des Paiutes et des Shoshones de Fort McDermitt, la tribu la plus proche de Thacker Pass », indique Virginia Morgan, chargée des relations avec les investisseurs.

    Cet accord a été dénoncé notamment par Shelley Harjo, membre de la communauté de Fort McDermitt.

    « Ce n’est pas parce que la tribu [sic] de Fort McDermitt cherche à tirer des avantages économiques de [la minière] que la plupart des Autochtones soutiennent la profanation de Thacker Pass. Cela ne signifie même pas que la plupart des membres de la tribu de Fort McDermitt la soutiennent », écrit-elle dans une lettre ouverte publiée dans un média du Nevada.

    Elle estime que sa communauté est difficile à blâmer dans cet accord puisqu’elle est pauvre. « Mais quand on y réfléchit, sacrifier la terre pour un peu d’argent est exactement la façon dont nous nous sommes retrouvés dans la situation environnementale difficile où nous vivons actuellement », dit-elle encore.

    Sa position a été dénoncée par le conseil de bande, qui indique que Mme Harjo ne vit pas dans la communauté et qu’elle ne sait donc pas de quoi elle parle.
    Un massacre en 1865

    Si Mme Harjo parle de profanation, ce n’est pas sans raison.

    En 1865, un massacre a été perpétré sur ces terres. Plus de 30 personnes (hommes, femmes et enfants) de la Nation paiute ont été tués par des soldats fédéraux américains.

    Cet événement historique semble avoir été ignoré par les défenseurs du projet, alors que c’est ici que reposent plusieurs ancêtres de ces Autochtones.

    Les communautés de Reno-Sparks et de Summer Lake Paiute souhaitent quant à eux que Thacker Pass soit reconnu comme un site culturel.

    Selon les archives archéologiques et cadastrales du Bureau de l’aménagement du territoire, le lieu du massacre n’est pas situé sur le site du projet, indique un porte-parole par courriel.

    Par ailleurs, le processus de délivrance du permis a duré neuf mois, ce qui est trop court, selon Mme Eben, qui estime qu’il faut du temps pour mener à bien toutes les études nécessaires à l’approbation d’un tel projet. Le Bureau de l’aménagement du territoire du Nevada indique de son côté que la collecte initiale de données environnementales a commencé en 2011.
    Inquiétudes sur l’environnement

    « Nous sommes ceux qui payons le prix de ces projets dangereux pour l’environnement et nous n’avons rien en échange », lance-t-elle.

    Ce projet présente un risque pour tout l’écosystème du secteur, selon Mme Eben. « Les mines de lithium nécessitent énormément d’eau, alors que le Nevada est un des États les plus secs des États-Unis », dit-elle.

    Selon un article du Guardian, le projet de Thacker Pass devrait utiliser 5,6 milliards de litres d’eau par année pour produire 60 000 tonnes de carbonate de lithium.
    Une minière canadienne au Nevada

    Le site choisi est sur un territoire considéré comme sacré par les Autochtones.

    La minière assure de son côté qu’elle s’est « engagée à développer Thacker Pass de la manière la plus durable possible, en minimisant [ses] impacts sur l’environnement et en travaillant en étroite collaboration avec les communautés locales ».

    Michon Eben insiste toutefois sur le fait qu’elle ne se présente pas comme une militante « opposée aux mines ».

    « Je conduis une voiture, j’ai un téléphone. Je ne suis pas contre les mines, je suis contre le fait qu’on n’écoute pas les Autochtones », explique-t-elle.

    Quelle solution, alors ? La question lui a été posée plusieurs fois. Elle la fatigue.

    « Pourquoi me posez-vous cette question ? Vous avez Elon Musk qui va sur Mars, vous avez toutes ces connaissances scientifiques et vous me demandez à moi, une responsable des ressources naturelles, de trouver la solution à la crise climatique ? » lance-t-elle.

    Son travail à elle consiste à protéger le territoire, la culture et l’avenir des siens.

    Elle estime que ce territoire sera littéralement « sacrifié » dans ce but-là.

    https://ici.radio-canada.ca/espaces-autochtones/2018512/mine-lithium-nevada-autochtones-electrique
    #peuples_autochtones #extractivisme #résistance #terres_rares #USA #Etats-Unis #environnement #justice

  • #Tiohtiá:ke [#Montréal]

    Elie Mestenapeo, un jeune Innu de la Côte-Nord, au #Québec, a tué son père alcoolique et violent dans une crise de rage.
    Il a fait 10 ans de prison.
    À sa sortie, rejeté par les siens, il prend la direction de Montréal où il rejoint rapidement une nouvelle communauté : celle des Autochtones #SDF, invisibles parmi les invisibles.
    Il y rencontre les jumelles innuk Mary et Tracy, Jimmy le Nakota qui distribue des repas chauds au square Cabot, au cœur de la ville, mais aussi Mafia Doc, un vieil itinérant plus ou moins médecin qui refuse de quitter sa tente alors que Montréal plonge dans le froid polaire…

    Dans ce roman plein d’humanité, Michel Jean nous raconte le #quotidien de ces êtres fracassés, fait d’#alcool et de #rixes, mais aussi de #solidarité, de #poésie et d’#espoir.

    https://www.seuil.com/ouvrage/tiohtia-ke-montreal-michel-jean/9782021538878
    #livre #peuples_autochtones #canada #invisibilité

  • Australia & the Voice referendum : The noes have it
    https://www.focaldata.com/blog/bi-focal-9-australia-and-the-voice-referendum

    On 14 October, Australian voters will cast their ballots in a historic referendum, known as ‘The Voice’. We forecast a “No” result.

    une analyse extrêmement détaillée du (catastrophique) résultat du référendum australien sur la “voix” des peuples autochtones (note : analyse faite avant le vote, à partir de sondages… mais la réalité n’a pas été différente)

    #colonialisme #australie #peuples_autochtones #réparations

  • L’administration #Biden annonce discrètement qu’elle va financer une section du mur à la frontière avec le #Mexique

    « Construire un mur massif sur toute la frontière sud n’est pas une solution politique sérieuse », avait proclamé Joe Biden lors de son accession à la présidence des Etats-Unis. Son administration a pourtant discrètement annoncé jeudi 5 octobre qu’elle comptait ajouter une nouvelle section au mur frontalier avec le Mexique pour tenter de limiter les arrivées de migrants, reprenant à son compte une mesure phare et controversée de l’ancien président Donald Trump.

    Cette décision a valu à Joe Biden d’être accusé de #volte-face, lui qui avait promis le jour de son entrée en fonction, en janvier 2021, que le contribuable ne payerait plus pour la construction d’un mur. Le démocrate de 80 ans, candidat à sa réélection, a assuré qu’il ne « pouvait pas interrompre » le #financement engagé par son prédécesseur, faute d’avoir pu convaincre le Congrès d’employer ces fonds pour d’autres mesures. Le même jour, la Maison Blanche a fait part de la reprise de vols directs d’expulsion vers le Venezuela pour les immigrés en situation irrégulière, interrompus depuis des années.

    Le ministre de la sécurité intérieure, Alejandro Mayorkas, a expliqué qu’une nouvelle portion de mur serait érigée dans la vallée du #Rio_Grande, à la frontière avec le Mexique. « Il existe actuellement un besoin aigu et immédiat de construire des barrières physiques et des routes à proximité de la frontière des Etats-Unis afin d’empêcher les entrées illégales », a-t-il déclaré dans un avis officiel publié par le registre fédéral des Etats-Unis. Plus de 245 000 tentatives d’entrées illégales ont été enregistrées sur une dizaine de mois jusqu’au début d’août, selon l’administration.

    Le ministre a ensuite assuré sur le réseau social X (ex-Twitter) que des passages de l’avis officiel avaient été « sortis de leur contexte » et a affirmé : « Il n’y a pas de nouvelle politique concernant le mur à la frontière. Nous avons toujours dit clairement qu’un mur n’était pas une solution. »

    Au Mexique, le président Andres Manuel Lopez Obrador, qui rencontre jeudi le chef de la diplomatie américaine, Antony Blinken, a jugé qu’il s’agissait d’un « pas en arrière ». « Cette autorisation pour la construction du mur est un pas en arrière parce qu’elle ne résout pas le problème, nous devons nous attaquer aux causes » de l’immigration illégale, a réagi le président mexicain.

    Des fonds approuvés sous la présidence de Donald Trump

    « L’argent était prévu pour le mur frontalier. J’ai essayé de convaincre [les républicains au Congrès] d’allouer les fonds à autre chose, de les rediriger. Ils n’ont pas voulu », s’est défendu Joe Biden. « En attendant, il n’est pas possible légalement d’utiliser cet argent pour autre chose que ce pour quoi il a été prévu », a poursuivi le démocrate pour justifier une décision vivement critiquée par certains élus de son parti, en particulier dans l’aile gauche.

    M. Mayorkas a expliqué de son côté que les fonds pour « les barrières physiques supplémentaires » viendraient d’une dotation approuvée par le Congrès dans ce but précis en 2019, quand M. Trump était au pouvoir. L’immigration illégale est un problème politique croissant pour M. Biden, que les républicains accusent de laxisme.

    Donald Trump, son rival et favori de la droite pour la prochaine élection présidentielle, n’a pas manqué de réagir. L’annonce de l’administration Biden montre que « j’avais raison quand j’ai construit 900 km (…) d’un mur frontalier tout beau, tout neuf », a-t-il écrit sur sa plate-forme Truth Social. « Joe Biden s’excusera-t-il auprès de moi et de l’Amérique pour avoir mis si longtemps à bouger et avoir permis que notre pays soit inondé de 15 millions d’immigrants illégaux, venant de lieux inconnus ? », a-t-il ajouté.

    Les républicains ont fait de l’immigration l’un de leurs angles d’attaque favoris contre la Maison Blanche. L’aile droite du parti s’oppose par exemple au déblocage de fonds supplémentaires pour l’Ukraine, estimant que cet argent devrait plutôt servir à lutter contre la crise migratoire.

    Le sénateur conservateur Lindsey Graham a demandé de lier les deux sujets, alors que le Congrès américain doit voter sur un nouveau budget, et donc sur une éventuelle rallonge pour l’Ukraine, avant le 17 novembre, sous peine de paralysie de l’Etat fédéral.

    Reprise des expulsions vers le Venezuela

    La Maison Blanche s’est défendue d’utiliser la construction du mur pour marchander le soutien des parlementaires républicains à un nouvel effort financier en faveur des Ukrainiens : « Je ne ferais pas le lien entre les deux », a assuré Karine Jean-Pierre.

    Concernant le Venezuela, l’administration Biden va reprendre dans les prochains jours les expulsions directes par avion, suspendues depuis des années en raison de la situation sécuritaire très dégradée dans ce pays.

    Le département d’Etat a précisé que les autorités de Caracas avaient accepté de recevoir leurs ressortissants ainsi renvoyés. Le gouvernement vénézuélien a confirmé, dans un communiqué, que les deux pays avaient « conclu un accord permettant de rapatrier de manière organisée, sûre et légale des citoyens vénézuéliens depuis les Etats-Unis ».

    Les Vénézuéliens sont l’une des nationalités les plus représentées parmi les migrants qui arrivent régulièrement à la frontière sud des Etats-Unis. Cette reprise des expulsions directes vise des personnes entrées sur le territoire américain après le 31 juillet 2023. Pour ceux qui se trouvaient sur le sol américain avant cette date, Washington avait récemment annoncé l’octroi de 500 000 permis temporaires de séjour.

    Selon l’ONU, plus de sept millions de personnes ont fui le Venezuela depuis l’effondrement de son économie. Le régime du président Nicolas Maduro est visé par des sanctions de Washington, qui n’a pas reconnu sa réélection en 2018.

    https://www.lemonde.fr/international/article/2023/10/05/l-administration-biden-annonce-discretement-qu-elle-va-financer-une-section-
    #Joe_Biden #frontières #USA #Etats-Unis #murs #barrières_frontalières #renvois #expulsions #Venezuela

    • ‘Stabbed in the back’ : Biden’s border wall U-turn leaves Indigenous and climate groups reeling

      Rio Grande communities feel like the ‘sacrificial lamb’ in a political war as climate activists and environmentalists call foul

      The Biden administration’s decision to waive environmental, public health and cultural protections to speed new border wall construction has enraged environmentalists, Indigenous leaders and community groups in the Rio Grande valley.

      “It was disheartening and unexpected,” said Laiken Jordahl, a borderlands campaigner with the Center for Biological Diversity (CBD), amid concerns of the impact on essential corridors for wild cats and endangered plants in the area. “This is a new low, a horrific step backwards for the borderlands.”

      This is the first time a Democratic administration has issued such waivers for border wall construction, and for Joe Biden, it’s a marked departure from campaign promises and his efforts to be seen as a climate champion.

      “I see the Biden administration playing a strategic game for elections,” said Michelle Serrano, co-director of Voces Unidas RGV, an immigrants rights and community advocacy group based in the Rio Grande valley. The many rural, immigrant and Indigenous communities that live in the region have become “the sacrificial lamb” for politicians looking to score points, she added.

      As the climate crisis fuels ecological decline, extreme weather and mass migration, the administration’s move is especially upsetting, she added. “Building a border wall is counterproductive,” she said.

      “This is an inhumane response to immigration,” said Michele Weindling, the electoral director of the Sunrise Movement, a youth-led climate justice group. “The right thing to do would be to treat immigrants with compassion and address the root cause of what is forcing people to have to leave their countries, which is the climate crisis.”

      Following the administration’s decision to approve the Willow drilling project in Alaska and renege on a promise to end new drilling, the border wall construction will likely further alienate young voters, she said: “Biden has already caused distrust among young voters. This is another and horrendous reversal of promises he made on the campaign trail, which is a dangerous move to make ahead of 2024.”

      Among the 26 environmental and cultural protections the administration is waiving are the National Environmental Policy Act, the Endangered Species Act, the Native American Graves Protection and Repatriation Act and the American Indian Religious Freedom Act.

      The administration’s proposed 20 new miles of a “border barrier system” in Starr county, Texas, cuts near the lower Rio Grande Valley national wildlife refuge. Construction would bisect fields where the Carrizo/Comecrudo Tribe and other tribes source peyote for sacramental use. It would also cut through or near old village sites and trails.

      “By developing this, they are furthering a genocide,” said Juan Mancias, the chair of the Carrizo/Comecrudo Tribe, who has been battling border wall construction though tribal cultural sites and graveyards through multiple US administrations. Colonizers “killed our people in the first place, and we had to bury – then you dig them up to build. It’s ongoing genocide”, he said.

      The new sections of border wall would cut through “some of the most rural, peaceful sections of the Rio Grande”, said Jordahl, who recently canoed down the stretch of river where the administration plans its construction. “It was one of the most serene experiences I have ever had on the border. There were orioles flapping their wings in the sky, kingfishers, great blue herons.”

      CBD believes the construction will set back the recovery of endangered ocelots, and cut off wildlife corridors essential to the spotted wildcats’ long-term survival. Two endangered plants, the Zapata bladderpod and prostrate milkweed, would also be threatened by wall construction, according to the CBD.

      The waivers were announced just a month after the Government Accountability Office, a nonpartisan watchdog agency, released a dire report finding that border wall construction during the Trump administration had destroyed towering saguaro cactuses in Arizona, threatened ocelots in Texas and dynamited Indigenous cultural sites and burial grounds. The report urged US Customs and Border Protection and the interior department to develop a plan to ease the damage.

      In fueling Donald Trump’s zeal to build a “big, beautiful wall” at the US-Mexico border, his administration issued waivers that suspended 84 federal laws including protections pertaining to clean air and water, endangered species, public lands and the rights of Native Americans. The Biden administration rescinded one of the prior administration’s waivers in June.

      In July, the federal government agreed in a settlement to pay $1.2bn to repair environmental damages and protect wildlife affected by sections of border wall construction. Several states as well as the Sierra Club and Southern Border Communities Coalition had challenged Trump’s use of military construction and of treasury department forfeiture funds to build parts of the wall.

      Now, the president who once vowed that “not another foot of wall would be constructed” under his watch has had his administration issue further waivers to speed wall construction. He has argued that his administration is compelled to construct border barriers, because money to fund its construction was already allocated by Congress. “I tried to get them to reappropriate, to redirect that money. They didn’t,” Biden told reporters. Asked if he thought the border wall worked, he responded, “No.”

      Environmental advocates have disputed the president’s claim that there was no choice but to move ahead with border wall construction. The administration was not obligated to waive environmental and public health protections to speed the work, they argue.

      “It’s absolutely mystifying as to why they thought it was a good idea to issue these waivers,” Jordhal said. “They could have moved forward with the Endangered Species Act still intact, so endangered wildlife and these areas would have had protections.” Keeping environmental, health and cultural protections in place would also have allowed local communities to provide input on the proposed construction and its impact, he added.

      “I’m angry,” said Nayda Alvarez, who spent years fighting the Trump administration’s efforts to seize land that her family has held for at least five generations to build the border wall. “Biden didn’t keep his promises – what happened to his word?”

      Even after the lawsuit to take her property along the Rio Grande was dropped, Alvarez said, she remained uncertain and uneasy – and continued to voice her concerns about the ecological damage caused by border barriers. “We thought maybe we’d be OK with a Democrat as president, and now Biden did this. We’re being stabbed in the back.”

      https://www.theguardian.com/us-news/2023/oct/06/biden-border-wall-indigenous-climate-rio-grande
      #peuples_autochtones #nature

      –-

      A mettre en lien aussi avec les conséquences sur la #faune et la #nature de la construction de #barrières_frontalières :
      https://seenthis.net/messages/515608
      #wildlife

  • Wounded Knee Occupation 1973
    https://libguides.snhu.edu/c.php?g=1184812&p=8902710

    According to the Salem Press Encyclopedia ...:

    The tiny hamlet of Wounded Knee, the site at which more than two hundred Sioux and others were massacred in 1890, became a symbolic site again as members of the American Indian Movement (AIM) occupied the site during 1973. They quickly were confronted by armored troops and police.

    The seventy-one-day occupation of Wounded Knee began on February 28, 1973. On March 11, 1973, AIM members declared their independence as the Oglala Sioux Nation, defining its boundaries according to the Treaty of Fort Laramie, signed in 1868. At one point, federal officials considered an armed attack on the camp, but the plan ultimately was discarded. Dennis Banks and Russell Means, AIM’s best-known leaders, stated that they would hold out until the U.S. Senate Foreign Relations Committee had reviewed all broken treaties and the corruption of the BIA had been exposed to the world. After much gunfire and negotiation, AIM’s occupation of Wounded Knee ended on May 7, 1973.

    Wounded knee occupation This link opens in a new window

    Johansen, B. E. (2022). Wounded Knee occupation. Salem Press Encyclopedia.

    Primary Sources
    ...
    This primary source provides a firsthand account of Owen Luck, a photojournalist who was present at the occupation of Wounded Knee. He details the event in a visceral and impactful way, describing his engagement with the Lakota people and his experience throughout the event. Click on the link above to access the document.

    A Witness at Wounded Knee, 1973 This link opens in a new window

    Luck, O. (2006). A Witness at Wounded Knee, 1973. The Princeton University Library Chronicle, 67(2), 330-358. https://doi.org/10.25290/prinunivlibrchro.67.2.0330

    The following article is an interview with Delbert Eastman, the Bureau of Indian Affairs police chief at the time of the occupation. It provides a detailed account of the various players in the event and gives a local take on the seige.

    A Tribal Policeman’s Observations of Pine Ridge Reservation (1973) This link opens in a new window

    Reinhardt, A. D. (Ed.). (2015). A Tribal Policeman’s Observations of Pine Ridge Reservation (1973). In Welcome to the Oglala Nation: A Documentary Reader in Oglala Lakota Political History (pp. 178–179). University of Nebraska Press. https://doi.org/10.2307/j.ctt1d9nhjk.56

    Below is the image of a flyer used to rally protesters to the cause of taking back Wounded Knee.

    Prevent a 2nd massacre at Wounded Knee : show your solidarity with the Indian nations This link opens in a n

    American Indian Movement. (1973). Prevent a 2nd massacre at Wounded Knee: Show your solidarity with the Indian nations [Digital Image]

    #USA #histoire #insigènes #american_indians #génocide #accaparement_des_terres

  • Contre-histoire des États-Unis, Roxanne Dunbar-Ortiz – Éditions Wildproject
    https://wildproject.org/livres/contre-histoire-des-etats-unis

    Le monde qui vient
    novembre 2021
    9-782-381140-278
    336 pages
    22 €
    13 × 20 cm
    Préface et traduction par Pascal Menoret
    Première édition française 2018

    Ce livre répond à une question simple : pourquoi les Indiens dʼAmérique ont-ils été décimés ? Nʼétait-il pas pensable de créer une civilisation créole prospère qui permette aux populations amérindienne, africaine, européenne, asiatique et océanienne de partager lʼespace et les ressources naturelles des États-Unis ? Le génocide des Amérindiens était-il inéluctable ?

    La thèse dominante aux États-Unis est quʼils ont souvent été tués par les virus apportés par les Européens avant même dʼentrer en contact avec les Européens eux-mêmes : la variole voyageait plus vite que les soldats espagnols et anglais. Les survivants auraient soit disparu au cours des guerres de la frontière, soit été intégrés, eux aussi, à la nouvelle société dʼimmigrés.

    Contre cette vision irénique dʼune histoire impersonnelle, où les virus et lʼacier tiennent une place prépondérante et où les intentions humaines sont secondaires, Roxanne Dunbar-Ortiz montre que les États-Unis sont une scène de crime. Il y a eu génocide parce quʼil y a eu intention dʼexterminer : les Amérindiens ont été méthodiquement éliminés, dʼabord physiquement, puis économiquement, et enfin symboliquement.

    L’autrice

    Roxanne Dunbar-Ortiz est une historienne et militante née en 1938. Docteur en histoire (UCLA, 1974), elle est également diplômée en droit international et droits de lʼHomme de lʼIDH de Strasbourg (1983). Militante de la cause amérindienne depuis 1967, cofondatrice du Mouvement de libération des femmes (MLF) aux États-Unis en 1968, elle a aussi vécu en Europe, au Mexique et à Cuba. Elle est lʼautrice dʼune quinzaine dʼouvrages.

    On en parle

    Avec ce compte-rendu de la conquête des États-Unis du point de vue de ses victimes, Roxanne Dunbar-Ortiz nous rend un service immense. Renseigné en profondeur, éloquent et lucide, ce puissant récit dʼun crime terrible prend aujourdʼhui un sens nouveau : les survivants rejoignent en effet les peuples indigènes du monde pour lutter – en idées et en actions – contre la destruction écologique du monde causée par la civilisation industrielle.
    Noam Chomsky, linguiste

    Voici sans doute la plus importante histoire des États-Unis jamais écrite. Voici, restituée de façon honnête et souvent poétique, lʼhistoire de ces traces et dʼun peuple qui a survécu, meurtri mais insoumis. Spoiler alert : la période coloniale nʼest pas close – et tous les Indiens ne sont pas morts.
    Robin Kelley, historien

    Lʼoubli de lʼhistoire est la maladie fondamentale de la plupart des Américains blancs. Dunbar-Ortiz demande à ses lecteurs de retourner à ce point de départ : de sʼenraciner dans la poussière rouge et les débris de la mémoire.
    Mike Davis, sociologue

    Issue dʼun milieu ouvrier, ayant grandi en Oklahoma, Roxanne Dunbar-Ortiz a participé à tous les grands mouvements féministes ou révolutionnaires des années 1960 et 1970. Elle éclaire ces expériences avec une implacable précision, et fait preuve dʼune fière et admirable indépendance.
    Howard Zinn, historien

    Roxanne Dunbar-Ortiz a écrit le livre fondamental, celui qui remet à l’endroit l’histoire nationale américaine, structurée par un génocide originel et une violente colonisation de peuplement.
    Raoul Peck, cinéaste

    Sommaire

    Préface du traducteur
    Note de lʼauteure

    Introduction. Cette terre

    Suivez le maïs
    La culture de la conquête
    Le culte de lʼalliance
    Des empreintes de sang
    Naissance dʼune nation
    Le Dernier des Mohicans et la république blanche dʼAndrew Jackson
    Dʼun océan à lʼautre, étincelant
    Pays indien
    Triomphalisme et colonialisme en temps de paix
    La prophétie de la danse des esprits : une nation arrive
    La Doctrine de la Découverte

    Conclusion. Lʼavenir des États-Unis

    • Roxane Dunbar-Ortiz est une historienne et une militante connue aux USA pour sa participation active aux luttes d’émancipation des années 60 (droits civiques, anticolonialiste,féministe). Elle nous propose cette contre-histoire passionnante des États-Unis, « telle que les peuples indigènes la vécurent », ce qui « requiert de mettre à neuf le récit national ».

      S’appuyant sur une description précises des faits, Roxane Dunbar-Ortiz n’hésite pas à qualifier en terme de « génocide », la politique de colonisation de peuplement conduite par les colons états-uniens. D’autres auteurs, notamment Robert Jaulin, ont employé le terme d’ethnocide pour décrire les conséquences du colonialisme (voir le lien ci-dessous).

      La première partie du livre est consacrée à l’examen historique des faits concernant l’éradication des nations autochtones. Il semblerait que ces faits historique soient méconnus ou ignorés de la grande partie de la population états-unienne. Des mises en perspectives expliquent comment ces faits structurent encore largement l’idéologie du pays.

      Les fondations de l’histoire des États-Unis sont à trouver dans le débarquement des caravelles espagnoles sur le continent d’Amérique. Le mythe fondateur états-unien, proprement dit, débute officiellement, à l’issue de la guerre d’indépendance des colonies anglaises, en 1783. Environ 4 millions d’européens vivent alors sur 13 colonies britanniques, le long de la côte atlantique. « La conquête de l’Ouest » qui s’en suit, conduit progressivement en un siècle à la dépossession de l’intégralité des territoires autochtones situés sur cette partie du continent.

      L’autrice explique par le détail comment les conquérants étasuniens ont systématiquement mis en œuvre une politique de colonisation de peuplement en chassant les nations indigènes afin de s’approprier leurs terres. Plusieurs méthodes furent employées à cette fin : les massacres des populations, la destruction de leurs ressources végétales et animales (notamment les bisons), la manipulation des nations indigènes dressées les unes contre les autres, la signature d’accords systématiquement violés, l’enferment des autochtones dans des réserves racistes, l’assimilation forcée, l’acculturation, la corruption, leur dépendance aux logiques capitalistes…

      Le mythe colonialiste du « nouveau monde » est taillé en pièces par l’autrice. Ce récit évoque un continent vide et habité par des sauvages avant l’arrivée des Européen ; ces derniers s’émerveillent, par exemple, de la présence de « bois ouverts », estimant qu’il s’agissait d’une configuration caractéristique de l’Amérique du nord, sans voir que ce paysage n’était rien d’autre que la résultante du rapport que les peuples indigènes entretiennent avec la nature.

      L’autrice remet en cause le contenu du mythe fondateur états-unien qui fait de cette nation, se constituant sur le colonialisme le plus brutal, une nation exceptionnelle. On glorifie l’appropriation du continent par une sorte de délire mystique alors que la création des États-Unis est directement liée à l’émergence du capitalisme et de ses contingences de développement économique.

      Outre son intérêt pour la restitution historique de faits qui semblent méconnus au pays de l’oncle Sam, l’ouvrage propose une réflexion assez approfondie sur les considérants idéologiques structurant l’imaginaire états-unien encore aujourd’hui. Ce qui constitue la seconde partie de l’ouvrage.

      On voit comment, à partir de fables nationales telles que celle du « destin manifeste », on construit un mythe selon lequel les États unis est une nation prédestinée à conquérir les territoires « d’un océan à l’autre ». Le pays est composé « d’exceptionnelles entités » eu égard à l’influence calviniste des premiers colons. De ce fait, la fin justifiant les moyens, rien n’est plus ordinaire que d’y entendre des voix conduite à vanter « les conséquence positives de la colonisation ».

      Enfin, Roxane Dunbar-Ortiz explique comment la guerre permanente contre les peuples autochtones a construit une logique militarise omniprésente, encore aujourd’hui, dans l’idéologie dominante de ce pays. Le militarisme états-unien sert de justificatif à la politique impérialiste conduite dans le monde entier. Il est rappelé, aussi, en quoi le deuxième amendement de la constitution (sur le port d’arme) en est tributaire.

      L’autrice explique comment le passé colonial contre les nations indigènes, a directement structuré des concepts militaires, encore mis en pratique à notre époque par les États-Unis dans leur politique impérialiste (guerres du Vietnam, d’Irak, etc.). Les termes en usage pour définir les tactiques guerrières pour exterminer les nations indigènes lors de le « conquête de l’Ouest » tels que « guerre totale », « guerre irrégulière » ou « guerre de contre-insurrection » font encore partie du vocabulaire des militaires états-uniens d’aujourd’hui. On apprend, enfin que, bien au-delà des frontières du continent américain, le terme de « pays indiens » est encore employé encore de nos jours, par l’administration militaire États-unienne pour désigner une zone située derrière les lignes ennemies.

    • Un extrait de la conclusion de Contre-histoire des États-Unis, Roxanne Dunbar-Ortiz :

      https://www.salon.com/2014/10/13/north_america_is_a_crime_scene_the_untold_history_of_america

      North America is a crime scene: The untold history of America this Columbus Day
      The founding myth of the United States is a lie. It is time to re-examine our ruthless past — and present
      By Roxanne Dunbar-Ortiz
      Published October 13, 2014 5:45PM (EDT)

      Excerpted from “An Indigenous Peoples’ History of the United States”

      That the continued colonization of American Indian nations, peoples, and lands provides the United States the economic and material resources needed to cast its imperialist gaze globally is a fact that is simultaneously obvious within—and yet continually obscured by—what is essentially a settler colony’s national construction of itself as an ever more perfect multicultural, multiracial democracy. . . . [T]he status of American Indians as sovereign nations colonized by the United States continues to haunt and inflect its raison d’etre. —Jodi Byrd

      The conventional narrative of U.S. history routinely segregates the “Indian wars” as a subspecialization within the dubious category “the West.” Then there are the westerns, those cheap novels, movies, and television shows that nearly every American imbibed with mother’s milk and that by the mid-twentieth century were popular in every corner of the world. The architecture of US world dominance was designed and tested by this period of continental U.S. militarism, which built on the previous hundred years and generated its own innovations in total war. The opening of the twenty-first century saw a new, even more brazen form of U.S. militarism and imperialism explode on the world scene when the election of George W. Bush turned over control of U.S. foreign policy to a long-gestating neoconservative and warmongering faction of the Pentagon and its civilian hawks. Their subsequent eight years of political control included two major military invasions and hundreds of small wars employing U.S. Special Forces around the globe, establishing a template that continued after their political power waned.

      Injun Country

      One highly regarded military analyst stepped forward to make the connections between the “Indian wars” and what he considered the country’s bright imperialist past and future. Robert D. Kaplan, in his 2005 book Imperial Grunts, presented several case studies that he considered highly successful operations: Yemen, Colombia, Mongolia, and the Philippines, in addition to ongoing complex projects in the Horn of Africa, Afghanistan, and Iraq. While US citizens and many of their elected representatives called for ending the US military interventions they knew about—including Iraq and Afghanistan—Kaplan hailed protracted counterinsurgencies in Africa, Asia, the Middle East, Latin America, and the Pacific. He presented a guide for the U.S. controlling those areas of the world based on its having achieved continental dominance in North America by means of counterinsurgency and employing total and unlimited war.

      Kaplan, a meticulous researcher and influential writer born in 1952 in New York City, wrote for major newspapers and magazines before serving as “chief geopolitical strategist” for the private security think tank Stratfor. Among other prestigious posts, he has been a senior fellow at the Center for a New American Security in Washington, D.C., and a member of the Defense Policy Board, a federal advisory committee to the US Department of Defense. In 2011, Foreign Policy magazine named Kaplan as one of the world’s “top 100 global thinkers.” Author of numerous best-selling books, including Balkan Ghosts and Surrender or Starve, Kaplan became one of the principal intellectual boosters for U.S. power in the world through the tried-and-true “American way of war.” This is the way of war dating to the British-colonial period that military historian John Grenier called a combination of “unlimited war and irregular war,” a military tradition “that accepted, legitimized, and encouraged attacks upon and the destruction of noncombatants, villages and agricultural resources . . . in shockingly violent campaigns to achieve their goals of conquest.”

      Kaplan sums up his thesis in the prologue to Imperial Grunts, which he subtitles “Injun Country”:

      By the turn of the twenty-first century the United States military had already appropriated the entire earth, and was ready to flood the most obscure areas of it with troops at a moment’s notice.

      The Pentagon divided the planet into five area commands—similar to the way that the Indian Country of the American West had been divided in the mid-nineteenth century by the U.S. Army. . . . [A]ccording to the soldiers and marines I met on the ground in far-flung corners of the earth, the comparison with the nineteenth century was . . . apt. “Welcome to Injun Country” was the refrain I heard from troops from Colombia to the Philippines, including Afghanistan and Iraq. To be sure, the problem for the American military was less [Islamic] fundamentalism than anarchy. The War on Terrorism was really about taming the frontier.

      Kaplan goes on to ridicule “elites in New York and Washington” who debate imperialism in “grand, historical terms,” while individuals from all the armed services interpret policy according to the particular circumstances they face and are indifferent to or unaware of the fact that they are part of an imperialist project. This book shows how colonialism and imperialism work.

      Kaplan challenges the concept of manifest destiny, arguing that “it was not inevitable that the United States should have an empire in the western part of the continent.” Rather, he argues, western empire was brought about by “small groups of frontiersmen, separated from each other by great distances.” Here Kaplan refers to what Grenier calls settler “rangers,” destroying Indigenous towns and fields and food supplies. Although Kaplan downplays the role of the U.S. Army compared to the settler vigilantes, which he equates to the modern Special Forces, he acknowledges that the regular army provided lethal backup for settler counterinsurgency in slaughtering the buffalo, the food supply of Plains peoples, as well as making continuous raids on settlements to kill or confine the families of the Indigenous fighters. Kaplan summarizes the genealogy of U.S. militarism today:

      Whereas the average American at the dawn of the new millennium found patriotic inspiration in the legacies of the Civil War and World War II, when the evils of slavery and fascism were confronted and vanquished, for many commissioned and noncommissioned officers the U.S. Army’s defining moment was fighting the “Indians.”

      The legacy of the Indian wars was palpable in the numerous military bases spread across the South, the Middle West, and particularly the Great Plains: that vast desert and steppe comprising the Army’s historical “heartland,” punctuated by such storied outposts as Forts Hays, Kearney, Leavenworth, Riley, and Sill. Leavenworth, where the Oregon and Santa Fe trails separated, was now the home of the Army’s Command and General Staff College; Riley, the base of George Armstrong Custer’s 7th Cavalry, now that of the 1st Infantry Division; and Sill, where Geronimo lived out the last years of his life, the headquarters of the U.S. Artillery. . . .

      While microscopic in size, it was the fast and irregular military actions against the Indians, memorialized in bronze and oil by Remington, that shaped the nature of American nationalism.

      Although Kaplan relies principally on the late-nineteenth-century source of US counterinsurgency, in a footnote he reports what he learned at the Airborne Special Operations Museum in Fayetteville, North Carolina: “It is a small but interesting fact that members of the 101st Airborne Division, in preparation for their parachute drop on D-Day, shaved themselves in Mohawk style and applied war paint on their faces.” This takes us back to the pre-independence colonial wars and then through US independence and the myth popularized by The Last of the Mohicans.

      Kaplan debunks the argument that the attacks on the World Trade Center and the Pentagon on September 11, 2001, brought the United States into a new era of warfare and prompted it to establish military bases around the world. Prior to 2001, Kaplan rightly observes, the US Army’s Special Operations Command had been carrying out maneuvers since the 1980s in “170 countries per year, with an average of nine ‘quiet professionals’ on each mission. America’s reach was long; its involvement in the obscurest states protean. Rather than the conscript army of citizen soldiers that fought World War II, there was now a professional military that, true to other imperial forces throughout history, enjoyed the soldiering life for its own sake.”

      On October 13, 2011, testifying before the Armed Services Committee of the US House of Representatives, General Martin Dempsey stated: “I didn’t become the chairman of the Joint Chiefs to oversee the decline of the Armed Forces of the United States, and an end state that would have this nation and its military not be a global power. . . . That is not who we are as a nation.”

      The Return of Legalized Torture

      Bodies—tortured bodies, sexually violated bodies, imprisoned bodies, dead bodies—arose as a primary topic in the first years of the George W. Bush administration following the September 2001 attacks with a war of revenge against Afghanistan and the overthrow of the government of Iraq. Afghans resisting U.S. forces and others who happened to be in the wrong place at the wrong time were taken into custody, and most of them were sent to a hastily constructed prison facility on the U.S. military base at Guantánamo Bay, Cuba, on land the United States appropriated in its 1898 war against Cuba. Rather than bestowing the status of prisoner of war on the detainees, which would have given them certain rights under the Geneva Conventions, they were designated as “unlawful combatants,” a status previously unknown in the annals of Western warfare. As such, the detainees were subjected to torture by U.S. interrogators and shamelessly monitored by civilian psychologists and medical personnel.

      In response to questions and condemnations from around the globe, a University of California international law professor, John C. Yoo, on leave to serve as assistant U.S. attorney general in the Justice Department’s Office of Legal Counsel, penned in March 2003 what became the infamous “Torture Memo.” Not much was made at the time of one of the precedents Yoo used to defend the designation “unlawful combatant,” the US Supreme Court’s 1873 opinion in Modoc Indian Prisoners.

      In 1872, a group of Modoc men led by Kintpuash, also known as Captain Jack, attempted to return to their own country in Northern California after the U.S. Army had rounded them up and forced them to share a reservation in Oregon. The insurgent group of fifty-three was surrounded by U.S. troops and Oregon militiamen and forced to take refuge in the barren and rugged lava beds around Mount Lassen, a dormant volcano, a part of their ancestral homeland that they knew every inch of. More than a thousand troops commanded by General Edward R. S. Canby, a former Civil War general, attempted to capture the resisters, but had no success as the Modocs engaged in effective guerrilla warfare. Before the Civil War, Canby had built his military career fighting in the Second Seminole War and later in the invasion of Mexico. Posted to Utah on the eve of the Civil War, he had led attacks against the Navajos, and then began his Civil War service in New Mexico. Therefore, Canby was a seasoned Indian killer. In a negotiating meeting between the general and Kintpuash, the Modoc leader killed the general and the other commissioners when they would allow only for surrender. In response, the United States sent another former Civil War general in with more than a thousand additional soldiers as reinforcements, and in April 1873 these troops attacked the Modoc stronghold, this time forcing the Indigenous fighters to flee. After four months of fighting that cost the United States almost $500,000—equal to nearly $10 million currently—and the lives of more than four hundred of its soldiers and a general, the nationwide backlash against the Modocs was vengeful. Kintpuash and several other captured Modocs were imprisoned and then hanged at Alcatraz, and the Modoc families were scattered and incarcerated on reservations. Kintpuash’s corpse was embalmed and exhibited at circuses around the country. The commander of the army’s Pacific Military Division at the time, Lieutenant General John M. Schofield, wrote of the Modoc War in his memoir, Forty-Six Years in the Army: “If the innocent could be separated from the guilty, plague, pestilence, and famine would not be an unjust punishment for the crimes committed in this country against the original occupants of the soil.”

      Drawing a legal analogy between the Modoc prisoners and the Guantánamo detainees, Assistant U.S. Attorney General Yoo employed the legal category of homo sacer—in Roman law, a person banned from society, excluded from its legal protections but still subject to the sovereign’s power. Anyone may kill a homo sacer without it being considered murder. As Jodi Byrd notes, “One begins to understand why John C. Yoo’s infamous March 14, 2003, torture memos cited the 1865 Military Commissions and the 1873 The Modoc Indian Prisoners legal opinions in order to articulate executive power in declaring the state of exception, particularly when The Modoc Indian Prisoners opinion explicitly marks the Indian combatant as homo sacer to the United States.” To buttress his claim, Yoo quoted from the 1873 Modoc Indian Prisoners opinion:

      It cannot be pretended that a United States soldier is guilty of murder if he kills a public enemy in battle, which would be the case if the municipal law were in force and applicable to an act committed under such circumstances. All the laws and customs of civilized warfare may not be applicable to an armed conflict with the Indian tribes upon our western frontier; but the circumstances attending the assassination of Canby [Army general] and Thomas [U.S. peace commissioner] are such as to make their murder as much a violation of the laws of savage as of civilized warfare, and the Indians concerned in it fully understood the baseness and treachery of their act.

      Byrd points out that, according to this line of thinking, anyone who could be defined as “Indian” could thus be killed legally, and they also could be held responsible for crimes they committed against any US soldier. “As a result, citizens of American Indian nations become in this moment the origin of the stateless terrorist combatant within U.S. enunciations of sovereignty.”

      Ramped Up Militarization

      The Chagos Archipelago comprises more than sixty small coral islands isolated in the Indian Ocean halfway between Africa and Indonesia, a thousand miles south of the nearest continent, India. Between 1968 and 1973, the United States and Britain, the latter the colonial administrator, forcibly removed the indigenous inhabitants of the islands, the Chagossians. Most of the two thousand deportees ended up more than a thousand miles away in Mauritius and the Seychelles, where they were thrown into lives of poverty and forgotten. The purpose of this expulsion was to create a major U.S. military base on one of the Chagossian islands, Diego Garcia. As if being rounded up and removed from their homelands in the name of global security were not cruel enough, before being deported the Chagossians had to watch as British agents and U.S. troops herded their pet dogs into sealed sheds where they were gassed and burned. As David Vine writes in his chronicle of this tragedy:

      “The base on Diego Garcia has become one of the most secretive and powerful U.S. military facilities in the world, helping to launch the invasions of Afghanistan and Iraq (twice), threatening Iran, China, Russia, and nations from southern Africa to southeast Asia, host to a secret CIA detention center for high-profile terrorist suspects, and home to thousands of U.S. military personnel and billions of dollars in deadly weaponry.”

      The Chagossians are not the only indigenous people around the world that the US military has displaced. The military established a pattern during and after the Vietnam War of forcibly removing indigenous peoples from sites deemed strategic for the placement of military bases. The peoples of the Bikini Atoll in the South Pacific and Puerto Rico’s Vieques Island are perhaps the best-known examples, but there were also the Inughuit of Thule, Greenland, and the thousands of Okinawans and Indigenous peoples of Micronesia. During the harsh deportation of the Micronesians in the 1970s, the press took some notice. In response to one reporter’s question, Secretary of State Henry Kissinger said of the Micronesians: “There are only ninety thousand people out there. Who gives a damn?” This is a statement of permissive genocide.

      By the beginning of the twenty-first century, the United States operated more than 900 military bases around the world, including 287 in Germany, 130 in Japan, 106 in South Korea, 89 in Italy, 57 in the British Isles, 21 in Portugal, and 19 in Turkey. The number also comprised additional bases or installations located in Aruba, Australia, Djibouti, Egypt, Israel, Singapore, Thailand, Kyrgyzstan, Kuwait, Qatar, Bahrain, the United Arab Emirates, Crete, Sicily, Iceland, Romania, Bulgaria, Honduras, Colombia, and Cuba (Guantánamo Bay), among many other locations in some 150 countries, along with those recently added in Iraq and Afghanistan.

      In her book The Militarization of Indian Country, Anishinaabe activist and writer Winona LaDuke analyzes the continuing negative effects of the military on Native Americans, considering the consequences wrought on Native economy, land, future, and people, especially Native combat veterans and their families. Indigenous territories in New Mexico bristle with nuclear weapons storage, and Shoshone and Paiute territories in Nevada are scarred by decades of aboveground and underground nuclear weapons testing. The Navajo Nation and some New Mexico Pueblos have experienced decades of uranium strip mining, the pollution of water, and subsequent deadly health effects. “I am awed by the impact of the military on the world and on Native America,” LaDuke writes. “It is pervasive.”

      Political scientist Cynthia Enloe, who specializes in US foreign policy and the military, observes that US culture has become even more militarized since the attacks on the World Trade Center and the Pentagon. Her analysis of this trend draws on a feminist perspective:

      Militarization . . . [is] happening at the individual level, when a woman who has a son is persuaded that the best way she can be a good mother is to allow the military recruiter to recruit her son so her son will get off the couch. When she is persuaded to let him go, even if reluctantly, she’s being militarized. She’s not as militarized as somebody who is a Special Forces soldier, but she’s being militarized all the same. Somebody who gets excited because a jet bomber flies over the football stadium to open the football season and is glad that he or she is in the stadium to see it, is being militarized. So militarization is not just about the question “do you think the military is the most important part of the state?” (although obviously that matters). It’s not just “do you think that the use of collective violence is the most effective way to solve social problems?”—which is also a part of militarization. But it’s also about ordinary, daily culture, certainly in the United States.

      As John Grenier notes, however, the cultural aspects of militarization are not new; they have deep historical roots, reaching into the nation’s British-colonial past and continuing through unrelenting wars of conquest and ethnic cleansing over three centuries.

      “Beyond its sheer military utility, Americans also found a use for the first way of war in the construction of an ‘American identity.’. . . [T]he enduring appeal of the romanticized myth of the ‘settlement’ (not the conquest) of the frontier, either by ‘actual’ men such as Robert Rogers or Daniel Boone or fictitious ones like Nathaniel Bumppo of James Fenimore Cooper’s creation, points to what D. H. Lawrence called the ‘myth of the essential white American.’”

      The astronomical number of firearms owned by U.S. civilians, with the Second Amendment as a sacred mandate, is also intricately related to militaristic culture. Everyday life and the culture in general are damaged by ramped-up militarization, and this includes academia, particularly the social sciences, with psychologists and anthropologists being recruited as advisors to the military. Anthropologist David H. Price, in his indispensable book Weaponizing Anthropology, remarks that “anthropology has always fed between the lines of war.” Anthropology was born of European and U.S. colonial wars. Price, like Enloe, sees an accelerated pace of militarization in the early twenty-first century: “Today’s weaponization of anthropology and other social sciences has been a long time coming, and post-9/11 America’s climate of fear coupled with reductions in traditional academic funding provided the conditions of a sort of perfect storm for the militarization of the discipline and the academy as a whole.”

      In their ten-part cable television documentary series and seven-hundred-page companion book The Untold History of the United States, filmmaker Oliver Stone and historian Peter Kuznick ask: “Why does our country have military bases in every region of the globe, totaling more than a thousand by some counts? Why does the United States spend as much money on its military as the rest of the world combined? Why does it still possess thousands of nuclear weapons, many on hair-trigger alert, even though no nation poses an imminent threat?” These are key questions. Stone and Kuznick condemn the situation but do not answer the questions. The authors see the post–World War II development of the United States into the world’s sole superpower as a sharp divergence from the founders’ original intent and historical development prior to the mid-twentieth century. They quote an Independence Day speech by President John Quincy Adams in which he condemned British colonialism and claimed that the United States “goes not abroad, in search of monsters to destroy.” Stone and Kuznick fail to mention that the United States at the time was invading, subjecting, colonizing, and removing the Indigenous farmers from their land, as it had since its founding and as it would through the nineteenth century. In ignoring that fundamental basis for US development as an imperialist power, they do not see that overseas empire was the logical outcome of the course the United States chose at its founding.

      North America is a Crime Scene

      Jodi Byrd writes: “The story of the new world is horror, the story of America a crime.” It is necessary, she argues, to start with the origin of the United States as a settler-state and its explicit intention to occupy the continent. These origins contain the historical seeds of genocide. Any true history of the United States must focus on what has happened to (and with) Indigenous peoples—and what still happens. It’s not just past colonialist actions but also “the continued colonization of American Indian nations, peoples, and lands” that allows the United States “to cast its imperialist gaze globally” with “what is essentially a settler colony’s national construction of itself as an ever more perfect multicultural, multiracial democracy,” while “the status of American Indians as sovereign nations colonized by the United States continues to haunt and inflect its raison d’etre.” Here Byrd quotes Lakota scholar Elizabeth Cook-Lynn, who spells out the connection between the “Indian wars” and the Iraq War:

      The current mission of the United States to become the center of political enlightenment to be taught to the rest of the world began with the Indian wars and has become the dangerous provocation of this nation’s historical intent. The historical connection between the Little Big Horn event and the “uprising” in Baghdad must become part of the political dialogue of America if the fiction of decolonization is to happen and the hoped for deconstruction of the colonial story is to come about.

      A “race to innocence” is what occurs when individuals assume that they are innocent of complicity in structures of domination and oppression. This concept captures the understandable assumption made by new immigrants or children of recent immigrants to any country. They cannot be responsible, they assume, for what occurred in their adopted country’s past. Neither are those who are already citizens guilty, even if they are descendants of slave owners, Indian killers, or Andrew Jackson himself. Yet, in a settler society that has not come to terms with its past, whatever historical trauma was entailed in settling the land affects the assumptions and behavior of living generations at any given time, including immigrants and the children of recent immigrants.

      In the United States the legacy of settler colonialism can be seen in the endless wars of aggression and occupations; the trillions spent on war machinery, military bases, and personnel instead of social services and quality public education; the gross profits of corporations, each of which has greater resources and funds than more than half the countries in the world yet pay minimal taxes and provide few jobs for US citizens; the repression of generation after generation of activists who seek to change the system; the incarceration of the poor, particularly descendants of enslaved Africans; the individualism, carefully inculcated, that on the one hand produces self-blame for personal failure and on the other exalts ruthless dog-eat-dog competition for possible success, even though it rarely results; and high rates of suicide, drug abuse, alcoholism, sexual violence against women and children, homelessness, dropping out of school, and gun violence.

      These are symptoms, and there are many more, of a deeply troubled society, and they are not new. The large and influential civil rights, student, labor, and women’s movements of the 1950s through the 1970s exposed the structural inequalities in the economy and the historical effects of more than two centuries of slavery and brutal genocidal wars waged against Indigenous peoples. For a time, US society verged on a process of truth seeking regarding past atrocities, making demands to end aggressive wars and to end poverty, witnessed by the huge peace movement of the 1970s and the War on Poverty, affirmative action, school busing, prison reform, women’s equity and reproductive rights, promotion of the arts and humanities, public media, the Indian Self-Determination Act, and many other initiatives.

      A more sophisticated version of the race to innocence that helps perpetuate settler colonialism began to develop in social movement theory in the 1990s, popularized in the work of Michael Hardt and Antonio Negri. Commonwealth, the third volume in a trilogy, is one of a number of books in an academic fad of the early twenty-first century seeking to revive the Medieval European concept of the commons as an aspiration for contemporary social movements. Most writings about the commons barely mention the fate of Indigenous peoples in relation to the call for all land to be shared. Two Canadian scholar-activists, Nandita Sharma and Cynthia Wright, for example, do not mince words in rejecting Native land claims and sovereignty, characterizing them as xenophobic elitism. They see Indigenous claims as “regressive neo-racism in light of the global diasporas arising from oppression around the world.”

      Cree scholar Lorraine Le Camp calls this kind of erasure of Indigenous peoples in North America “terranullism,” harking back to the characterization, under the Doctrine of Discovery, of purportedly vacant lands as terra nullis. This is a kind of no-fault history. From the theory of a liberated future of no borders and nations, of a vague commons for all, the theorists obliterate the present and presence of Indigenous nations struggling for their liberation from states of colonialism. Thereby, Indigenous rhetoric and programs for decolonization, nationhood, and sovereignty are, according to this project, rendered invalid and futile. From the Indigenous perspective, as Jodi Byrd writes, “any notion of the commons that speaks for and as indigenous as it advocates transforming indigenous governance or incorporating indigenous peoples into a multitude that might then reside on those lands forcibly taken from indigenous peoples does nothing to disrupt the genocidal and colonialist intent of the initial and now repeated historical process.”

      Excerpted from “An Indigenous Peoples’ History of the United States” by Roxanne Dunbar-Ortiz (Beacon Press, 2014). Copyright 2014 by Roxanne Dunbar-Ortiz. Reprinted with permission of the publisher. All rights reserved.

      By Roxanne Dunbar-Ortiz

    • Je trouve que c’est bien traduit ; en tous cas, agréable à lire. Le traducteur a aussi écrit l’introduction.

      Autre chose, qui n’a rien à voir avec la traduction... maintenant que j’y pense ; j’ai oublié de le mettre dans ma présentation : le seul reproche que je ferais c’est l’absence de cartes, à l’exception de la reproduction, à la fin de l’ouvrage, d’un document à peine lisible. Dommage cela aurait été bien utile.

    • pour ce qui est devenu le Québec, Marie-Christine Lévesque et Serge Bouchard, tombés en amour pour les Innus, décrivent dans Le peuple rieur, Hommage à mes amis innus (ethnographie qui ne propose pas une histoire d’ensemble), un bref moment de rapport plutôt égalitaire, à l’arrivée de Champlain, où l’établissement de comptoirs commerciaux isolés, rares, occasionne des échanges (traite des fourrures), et durant lequel les Innus sont admirés par les arrivants pour leurs capacités cynégétiques ainsi que leur manière de réussir à subsister sur un territoire que les arrivants voient comme principalement hostile. mais c’était avant qu’ils deviennent des ostie de sauvages.
      #peuples_premiers #nations_sans_état

    • Aussi, une #BD ...
      Une histoire populaire de l’empire américain

      Depuis le génocide des Indiens jusqu’à la guerre en Irak en passant par le développement d’un capitalisme financier globalisé, les États- Unis se sont constitués au fil des siècles comme un empire incontournable. Peu à peu, leur histoire est devenue mythologie, mais ce livre propose le récit d’une nation, un récit qui a réussi à changer le regard des Américains sur eux-mêmes.

      https://www.editions-delcourt.fr/bd/series/serie-une-histoire-populaire-de-l-empire-americian/album-une-histoire-populaire-de-l-empire-americian
      #bande-dessinée #histoire_populaire

      que j’avais signalé ici :
      https://seenthis.net/messages/784696

  • L’#homme_mesuré

    « L’homme mesuré » sortira dans les prochaines semaines en Allemagne. Premier film à raconter l’histoire du massacre des #Hereros et de #Namas en #Namibie par l’armée coloniale allemande au début du XXe siècle.

    C’est un film très attendu outre-rhin. Ça s’appelle « L’homme mesuré », réalisé par #Lars_Kraume, et présenté il y a un mois au festival de Berlin.

    C’est la première fois que cette page de l’#histoire peu connue de l’#Allemagne sera portée à l’écran : le massacre de 60 000 hereros et de 10 000 namas, deux #peuples_indigènes de Namibie, internés en camp de concentration et tués par l’armée coloniale allemande entre 1884 et 1915.

    Un génocide que l’Allemagne n’a reconnu qu’en 2021. Une page très sombre éclipsée pendant des décennies par les crimes nazis.

    Le réalisateur de « L’homme mesuré », Lars Kraume, espère que « ce film permettra une #prise_de_conscience de cette #histoire_refoulée. » L’Allemagne ajoute t-il a nié son #passé_colonial pendant 120 ans, la plupart des gens ignorent cette partie de l’histoire, ce n’est même pas enseigné dans les écoles."

    Un génocide désormais reconnu par l’Etat allemand

    Ce génocide est donc désormais reconnu par l’Etat allemand, qui a passé un accord financier il y a deux ans avec la Namibie pour aider les descendants des familles Hereros et Namas. Un milliard d’euros de soutien financier.

    Pas question de parler de réparation ni même de prononcer d’excuses. Un accord remis en question à l’heure actuelle par la Namibie, qui l’estime insuffisant.

    Ces dernières semaines, le réalisateur s’est rendu en Namibie pour projeter son film grâce à un cinéma mobile alimenté par de l’énergie solaire. Il doit sortir au cinéma dans quelques semaines en Europe.

    https://www.radiofrance.fr/franceinter/podcasts/sous-les-radars/le-bruit-du-monde-sous-les-radars-du-mercredi-22-mars-2023-7410141
    #film #peuples_autochtones #massacre #génocide #histoire #camps_de_concentration

    ping @reka

  • « Après la lecture de cet ouvrage sur les chants inuits, on ne pourra qu’admirer l’incroyable sens de l’à-propos du prince Charles et de Camilla »
    https://www.lemonde.fr/series-d-ete/article/2023/08/04/apres-la-lecture-de-cet-ouvrage-sur-les-chants-inuits-on-ne-pourra-qu-admire


    « La Musique qui vient du froid », de Jean-Jacques Nattiez (Presses universitaires de Montréal, 2022).
    LEA GIRARDOT

    « La bibliothèque insolite de Mara Goyet » (5/23). Surprise par le rire, en 2017, du futur couple royal britannique face au chant de deux femmes inuites, l’autrice s’intéresse à cette pratique traditionnelle et à ses modalités dans «  La Musique qui vient du froid  ».

    Depuis toute petite, j’apprécie le prince Charles, aujourd’hui Charles III. Rien de ce qui le concerne ne m’échappe. Evidemment, je connais les fragilités qui m’ont menée à ce choix quand Diana aurait été un parti raisonnable : il était le mal-aimé, le ridicule, l’éternel dauphin, etc. J’ai voulu compenser.

    J’ai néanmoins été surprise par quelques fautes de goût de sa part, notamment ce fou rire au Canada, en 2017, lancé par Camilla, à l’écoute de deux femmes inuites exécutant un chant sans doute exotique à leurs oreilles. Comment quelqu’un qui se fait repasser ses lacets, se promène dans le Commonwealth comme dans un jardin depuis sa naissance et demande que l’on applique le dentifrice sur sa brosse à dents peut-il s’abaisser à un tel manque de tact, à un tel impair ? A une telle beauferie, en somme. Quand on est un prince anglais, on ne rigole pas devant une musique parce qu’elle ne ressemble pas à du Purcell, on bouffe des sauterelles en silence et l’on revêt quantité de coiffes avec le sourire. C’est son travail et son devoir.

    Evidemment, une forme de complaisance nous conduirait à voir dans ce fou rire un soupçon d’humanité. Mais je m’y refuse. J’ai d’ailleurs bien fait car, en lisant La Musique qui vient du froid. Arts, chants et danses des Inuits (Presses universitaires de Montréal, 2022), de Jean-Jacques Nattiez, j’ai pu en apprendre davantage sur ces chants que l’on décrit comme « haletés ». On les retrouve principalement au Canada, ils sont « caractérisés par l’alternance de l’expiration et de l’inspiration ». Ce qui peut les rendre un peu obscènes, du moins si l’on vit dans l’univers lubrique de Camilla et Charles. Ils sont par ailleurs « essentiellement réservés aux femmes ».

    Joutes vocales
    Ces chants permettent aux partenaires de démontrer leur capacité d’endurance au moyen de jeux narratifs que l’on fait durer, combine, juxtapose, enchaîne et répète. Parfois s’ajoutent des sons voisés (ou non) et des intonations diverses qui s’organisent autour d’un pattern rythmique constant.

    Ces joutes vocales doivent divertir mais aussi offrir la possibilité de surmonter les conflits : elles ne doivent pas entrer en opposition avec celles de l’adversaire. On parle à ce titre de chant ordalique. La gagnante sera celle qui utilisera les motifs les plus difficiles et les plus beaux. Quant à la perdante, elle se retrouvera souvent ridiculisée au cours de l’échange. L’humour n’est donc pas étranger à ces jeux de gorge, qui se terminent souvent par des éclats de rire. Dans un esprit similaire, au Groenland, on utilise des « bâtons de taquinerie ».

    reste 20% derrière le #paywall

  • Le peuple autochtone baduy ne veut plus d’Internet
    https://www.courrierinternational.com/article/indonesie-le-peuple-autochtone-baduy-ne-veut-plus-d-internet

    Les Baduy, peuple autochtone vivant reclus à seulement 160 kilomètres de la capitale indonésienne, ont demandé au gouvernement de couper le réseau Internet dans la zone montagneuse de leurs villages. Selon le “Jakarta Post”, ils estiment que ce mode de communication est une menace pour leur culture ancestrale.

    (...)

    Les Baduy sont un peuple autochtone d’environ 26 000 personnes (...) Ils se divisent en deux groupes : les plus nombreux, les Baduy Luar, dits “de l’extérieur”, habitent les 61 villages qui encerclent la “terre pure”. (...)

    Les Baduy Dalam, dits “de l’intérieur”, sont moins de 2 000. Ils ont la charge de préserver leur culture animiste en veillant à ce que la modernité ne pénètre pas dans leurs trois villages sacrés qui s’étendent sur 4 000 hectares de forêts (...). En 1990, le gouvernement indonésien a déclaré leur zone d’habitation site de conservation culturelle.

    • Les autochtones d’Amérique auraient probablement pris une sage décision en gardant les premiers conquistadors à la maison, six pieds sous terre, même si sur la durée, cela n’aurait probablement pas changé grand chose au cours des événements.

    • @alexcorp : ce n’est pas comme si Ciotti ou Zemmour étaient les derniers survivants d’une culture probablement millénaire ;)
      Quant aux Baduy, ils ont péniblement survécu aux « colonisations culturelles » bouddhiste, hindouiste, musulmane et protestante, on peu comprendre qu’ils n’aient pas trop le goût de se laisser dissoudre dans la guerre virtuelle entre GAFAM et BATX.
      De plus ils n’ont pas l’air d’avoir comme projet de « renvoyer chez eux » les quelques 250 millions de musulmans indonésiens.

    • @alexcorp Je vois très bien de quoi tu parles.
      Dans le cas d’un Zemmour, d’un afficionado de la corrida, ou d’un(e) militant(e) « Un papa une maman... », l’invocation de « la culture » pour moi c’est juste une imposture sémantique.

      Non que la « culture » des baduys soit par nature plus « pure », elle a aussi obligatoirement évolué au fil des contacts avec les cultures variées qui ont participé au peuplement de l’archipel depuis quelques milliers d’années. Elle n’est qu’une des quelques rescapées des sociétés natives animistes qui préexistaient à tout ce que nous nommons « civilisations ». Sans entrer dans le relativisme culturel absolu, je considère que ces sociétés ont au moins prouvé leur adaptation sociale à leurs environnements naturels , et je crois que ça justifie qu’ils tentent de perpétuer leur mode de vie. Ils ne pourront probablement pas stopper leur dilution progressive mais ils peuvent la ralentir. J’imagine que si le gouvernement accepte de les y aider c’est parce que l’attractivité touristique de leur région nécessite la pérennité d’un minimum de pittoresque et de mystère...

  • Au #Cambodge, les plaignants de #Bolloré ont les yeux tournés vers le #Cameroun

    Au Cambodge comme au Cameroun, des communautés autochtones poursuivent le groupe Bolloré qu’elles estiment responsable de l’accaparement de leurs terres ancestrales. Une avancée de la #plainte venant du Cameroun redonne espoir aux plaignants cambodgiens.

    (#paywall)

    https://www.courrierinternational.com/article/justice-au-cambodge-les-plaignants-de-bollore-ont-les-yeux-to
    #accaparement_des_terres #terres #peuples_autochtones #pillage #extractivisme

  • « Le #Canada accorde un #dédommagement historique aux peuples autochtones ».

    Excuses, repentir et dédommagements tardifs, mais l’occasion de rappeler le rôle criminel joué par les Églises dans la mise aux pas des peuples.

    Pendant près de cent ans, 150.000 enfants autochtones ont été retirés de leurs familles, envoyés dans une centaine de pensionnats majoritairement catholiques, et coupés de leur langue et de leur culture. Parmi eux, plusieurs milliers sont morts sous l’effet de maladies, d’#abus_sexuels, et de #malnutrition.

    (Les Échos)

    #peuples_autochtones #génicide_culturel #crime #pensionnat #église_catholique #maladie #maltraitance #amérindiens #Commission_de_vérité_et_réconciliation_du_Canada (#CVR) #Premier_ministre #Justin_Trudeau

  • Nastassja Martin, anthropologue : rencontre avec le peuple Even du Kamtchatka
    France-Inter | La Terre au carré | Lundi 21 novembre 2022
    https://www.radiofrance.fr/franceinter/podcasts/la-terre-au-carre/la-terre-au-carre-du-lundi-21-novembre-2022-3526315

    L’anthropologue Nastassja Martin et autrice de « Croire aux fauves » revient avec un livre sur les Even. Ces éleveurs de rennes du Kamtchatka sédentarisés, dont un collectif a décidé de regagner la forêt pour renouer avec leur manière d’être au monde, en lien avec les animaux et les végétaux.

    #anthropologie