“Any oil company or bank that supports drilling in the Arctic National Wildlife Refuge…would be associated with trampling on human rights, destroying one of the world’s last remaining intact wild places, and contributing to the climate crisis.”
Investors and indigenous people alike appealed to oil and gas companies on Monday, demanding that they end efforts to drill for fossil fuels in the Arctic National Wildlife Refuge. (Photo: Alaska Region USFWS/Flickr/cc)
An indigenous group was joined by investors controlling trillions of dollars in assets on Monday as they called for fossil fuel companies and the banks that fund them to end efforts to drill in the Arctic National Wildlife Refuge—making clear that harming the protected land is bad for business as well as destructive to indigenous groups’ land and the environment.
“We strongly urge banks and oil and gas companies to honor their fiduciary duty to investors and refuse to engage in drilling in the Arctic Refuge,” the investors wrote. “We, as investors, encourage expanding support for the wide range of clean energy solutions and sustainable industries in Alaska, instead of helping to destroy this natural wonder.” Continue reading →
“For Tsleil-Waututh Nation, the People of the Inlet, it is our sacred obligation to protect the water,” the tribe said in a statement ahead of Saturday’s protest. And while they said they will continue their legal battle against the pipeline company in the court, they added, “In our opposition to Kinder Morgan, we are many people paddling in the same direction.” (Photo: ProtecttheInlet.ca)
Disregarding an injunction won by the pipeline company a day before the planned protest, thousands of people marched in Burnaby, British Columbia on Saturday to protest the expansion of a Kinder Morgan tar sands pipeline and export terminal that First Nations and climate justice campaigners say would threaten local waterways, erode Indigenous rights, and increase planet-warming carbon emissions.
Activists and politicians are opposing the Trump administration’s move to allow mining at the Grand Staircase-Escalante National Monument in Utah. (Photo: ksblack99/Flickr)
Despite protests from conservationists, local tribe leaders, Democratic lawmakers, and even the United Nations’ expert on indigenous rights, at 6am on Friday the Trump administration will allow citizens and companies to start staking claims on sections of the Bears Ears and Grand Staircase-Escalante national monuments in Utah so the new stakeholders can conduct hard rock mining on the formerly protected lands.
“It is outrageous to witness the dismantling of the Bears Ears national monument, in what constitutes a serious attack on indigenous peoples’ rights in the United States,” said Victoria Tauli-Corpuz, UN Special Rapporteur on the rights of indigenous peoples. Continue reading →
The modern rendition of the American Dream can be traced back to 1774, when Virginia’s governor, John Murray, the fourth earl of Dunmore, wrote that even if Americans “attained Paradise, they would move on if they heard of a better place farther west.”
The actual term “American Dream” was popularized in 1931 by the businessman and historian James Truslow Adams. For him, its realization depended on not just being able to better oneself but also, through movement and human interaction, seeing your neighbors bettered as well.
The first peoples to come to the Americas also came in search of a better life. That happened 14,000 years ago in the last Ice Age when nomadic pioneers, ancestors to modern Native Americans and First Nations, arrived from the Asian continent and roamed freely throughout what now comprises Canada, the United States and Mexico. Chasing mammoth, ancient bison and the elephant-like Gomphothere, they moved constantly to secure the health of their communities.
When the northern migrants arrived to this hot stretch of land around the then-nonexistent U.S.-Mexico frontier, Hohokam religious and political life was controlled by a handful of elites. Social mechanisms restricting the accumulation of power by individuals had slowly broken down.
For decades after their arrival, migrants and locals interacted. From that exchange, a Hohokam cultural revolution grew. Together, the two communities created a commoners’ religious social movement that archaeologists call Salado, which featured a feasting practice that invited all village members to participate.
As ever more communities adopted this equitable tradition, political power – which at the time was embedded in religious power – became more equally spread through society. Elites lost their control and, eventually, abandoned their temples.
America’s egalitarian mound-builders
The Hohokam tale unearths another vaunted American ideal that originates in indigenous history: equality. Long before it was codified in the Declaration of Independence,, equality was enacted through the building of large mounds.
But great power isn’t always top-down. Poverty Point, in the lower Mississippi River Valley of what’s now Louisiana, is a good example. This massive site, which consists of five mounds, six concentric semi-elliptical ridges and a central plaza, was built some 4,000 years ago by hunter-fisher-gatherers with little entrenched hierarchy.
Originally, archaeologists believed that such societies without the inequality and authoritarianism that defined the ancient Egyptian, Roman, and Aztec empires could not have constructed something so significant – and, if so, only over decades or centuries.
But excavations in the last 20 years have revealed that large sections of Poverty Point were actually constructed in only a few months. These Native Americans organized in groups to undertake massive projects as a communal cooperative, leaving a built legacy of equality across America’s landscape.
The Haudenosaunee, or Iroquois, offer a more modern example of such consensus-based decision-making practices.
These peoples – who’ve lived on both sides of the St. Lawrence river in modern-day Ontario and the U.S. Great Lakes states for hundreds, if not thousands, of years – built their society on collective labor arrangements.
They ostracized people who exhibited “selfish” behavior, and women and men often worked together in large groups. Everyone lived together in communal longhouses. Power was also shifted constantly to prevent hierarchy from forming, and decisions were made by coalitions of kin groups and communities. Many of these participatory political practices continue to this day.
The Haudenosaunee sided with the British during the 1776 American Revolution and were largely driven off their land after the war. Like many native populations, the Haudenosaunee Dream turned into a nightmare of invasion, plague and genocide as European migrants pursued their American Dream that excluded others.
But the ideals of freedom and equality – and the right that Americans can move across this vast continent to seek it out – survive through the millennia. Societies based on those values have prospered here.