Someone Else’s Treasure - Guatemala
San Marcos, Guatemala
Within the Department of San Marcos, in the western highlands of Guatemala, the Marlin Mine is located along the border between the municipalities of San Miguel Ixtahuacán and Sipakapa. These communities are largely composed of Indigenous Mayans who speak their traditional languages in addition to Spanish. 85% of the mine is located in San Miguel Ixtahacán, where the population is mostly Mam-Maya, one of the larger Mayan subgroups.Sipakapa is inhabited mostly by the Sipakapense, one of the smaller subgroups.
Goldcorp Inc.
The Marlin Mine, which has both open-pit and underground operations, is fully owned by Vancouver-based Goldcorp Inc., one of the world’s biggest gold companies. The mine is operated by Montana Exploradora, a subsidiary fully owned by Goldcorp. The Marlin Mine was the first project to be funded by the World Bank’s International Finance Corporation (IFC) after its Extractive Industries Review (EIR), in 2003, which sought to bring World Bank-funded projects in line with the institution’s “overarching mandate of poverty alleviation and sustainable development.” It was also the first project to be found not in compliance with these new World Bank standards.
The Marlin Mine
According to the Canadian Social Investment Database, Goldcorp has the highest environmental fine total among mining companies on the Toronto Stock Exchange (TSX) Composite Index. Goldcorp has been accused of having caused cyanide spikes, elevated levels of heavy metal contamination and acid mine drainage at its mines in Mexico, Honduras, Canada, the United States, Argentina, and Guatemala. In April 2008, Jantzi Research, an independent investment research association which analyzes the social and environmental performance of more than 300 Canadian companies, recommended not to invest in Goldcorp, citing the threats to safety and security, environmental impacts, growing opposition from local indigenous communities, and inadequate consultation with local communities. Guatemala has signed and ratified the International Labour Organization (ILO) Convention 169, which requires the State to consult affected indigenous communities, before they can approve any project, law, or decree that might affect them. Community members of both San Miguel Ixtahuacán and Sipakapa claim that they were never consulted by either the Government or the company.
Rolasia
Rosalia stands on what used to be part of her farm until the mine expanded a single lane dirt road to accommodate large mining trucks. Rosalia’s family says it was never consulted or compensated for the loss of their land. When the company first arrived in the area, they carried out a series of presentations on the benefits of mining. The company claims to have held 74 meetings with people in San Miguel Ixtahuacán and Sipakapa. Those who attended the meetings were were asked to sign a list in exchange for a free lunch. Community members say that these lists were then used by Goldcorp to prove to the Government and the World Bank that they had consulted the local communities. “There was no dialogue and no consultation with the communities about the company coming here,” they say, “the public was not consulted. That is why we are very upset, because these people have money, they are millionaires, they can do what they want. They don’t care about our lives. We did what we could, but it didn’t make any difference. The old Mayor and Judge sided with the company for the money. So the people couldn’t defend their rights.”
Julian
“They say that they have brought a lot of change and development,” says Julian who lives in San Miguel Ixtahuacán . “But these are pure lies because we have not seen any development! If the company really cared about our development, we would be living in better conditions. Our houses would be nicer, and our roads would be paved. But they only pave the roads that they want to use. When they came, they promised to build houses, but the houses were never built. They even try to take credit for the few concrete houses there are in the village, but that is a lie! All the houses here built with concrete were made, because the families have members who have emigrated to the USA and are sending money back. All the rest of our houses are built of mud and wood, we know this because we built them with our own hands. We have to listen to their lies everyday, but they haven’t given us anything! So why are they telling all these lies?”
Candelaria
Candelaria stands outside her home directly below the mine in front of a bullet hole in her wall. Candelaria’s husband is currently working at a hotel for tourists in Cancun, Mexico, so that he can send money back for his family, who also lost some of its farm land to the road expansion. One night while the family was asleep, a vehicle drove past her home, and someone fired four gun shots at Candelaria’s house. “Before we all lived peacefully,” says Candelaria’s brother-in-law Victor, “one heard about violence, but in the capital, now the violence is here, among us—to the point of parents fighting with their children and brothers fighting each other. We are very worried, because we hear people saying: ‘we will kill or kidnap those who are against mining,’ and there are many killings and kidnappings, not only here but also in many other villages above the mine. We are living a life that is very difficult, and it will continue to get worse. And I think: who will defend us? What will we do?”
Missing Family
Community members of San Miguel Ixtahuacán gather inside their Church to see pictures from Father Erick’s recent trip to the USA. Father Erick’s trip included several cities accross the United States, so that he could visit peoples’ relatives who are working there, often undocumented, in order to support their families. “They said that we would benefit by getting jobs,” someone murmurs in the crowd, “so where are the jobs? If there are jobs here, why do so many of us have to leave our families and homes risking our lives for a few coins?” In addition to the United States, many people also emigrate to Mexico or to the coastal regions of Guatemala to work in the sugar plantations.
Yolanda
Yolanda lives in one of the houses surrounding the Marlin Mine. Over a hundred of these houses have suffered structural damage, including cracking walls and floors, since the mining activities began. The company denies any responsibility, but villagers believe the cracks are being caused by the daily dynamite explosions in the mine. A recent report put out by the Pastoral Commission for Peace and Ecology (COPAE) and the Unitarian Universalist Service Committee (UUSC) concludes that “by a process of elimination, the most likely cause of the building damage is ground vibrations. There are no sources of vibrations in the area except those resulting from mine blasting and heavy truck traffic; therefore it is very highly likely that the damage in local villages is caused by the mining activity and associated truck traffic.”
Irma
“Our houses are falling apart!” says Irma standing in her crumbling bedroom, “I’m scared to be inside my house, because one day it can fall on top of us!” Goldcorp refuses to acknowledge any connection between their operations and the damage to the houses. At first they claimed that the cracks were caused by all the vehicles driving through the villiages. “We said that if it was a problem of vehicles,” recalls Irma, “only the vehicles from the company are heavy, and anyway the houses far away from the road would not be cracking too. Then they said it wasn’t the vehicles, but poor construction. We told them that if the problem was poor construction, then most of the houses in the whole country would be having the same problems, not just the ones next to their mine. Their stories keep changing, but they always refuse to accept any responsibility. They don’t even take our complaints seriously, they laugh at us. Once they even said it was being caused because we play our music too loud!”
Maria
Maria and her family had spent four years building themselves a new home. It was a moment of great pride, when they finally completed the construction. But three weeks later, they discovered that the cement floor had started to crack. At the moment it is only a hair-line crack, but Maria has seen some of the other homes that have much larger cracks, so she knows that it is only a matter of time. Everyday at noon and then again at midnight, the mine sets off dynamite explosions which cause the ground to shake like an earthquake. The family eventually decided to cut its losses and not move in, so the building remains empty and unused. “They are making us suffer,” says Maria, “we are not being treated as human beings.”
Water
Like most large-scale gold mines, the extracted ore is processed using cyanide. The remaining waste material is then dumped in a tailings pond. Locals are very concerned about how the mine may be effecting both the quantity and the quality of their water supplies. The mine uses as much as 250,000 liters of water every hour of every day, which is roughly equivalent to what a Guatemalan family of 8 would use over the course of 25 years. Six to eight wells are reported to have dried up recently, although the company claims it obtains all its water either from what is recycled from the tailings pond or from deep underground sources which are not connected to the communities’ wells. Additional concerns include the possibility of the chemicals leaking out into the rivers or, even worse, that the dyke keeping all the waste in the pond may not be able to withstand the frequent earthquakes in the area. “This worries us,” says Victor, “because the tailings pond is above and we are here below it!”
Reyna
“They told us the water is fine,” says Reyna as she does her laundry in the river with her brother Alex. “We don’t have any water at the house and our well has dried up, so we have to come down here.” Scientific studies by the Pastoral Commission for Peace and Ecology (COPAE), have shown that the rivers below the tailings pond contain arsenic. “All mines contaminate,” says Alejandro from COPAE, “there are no examples of the mining industry not causing contamination anywhere in the world. Our studies demonstrate that the rivers below the mine are contaminated. The water is not suitable for consumption.” Despite the company’s claims that the water is safe, company employees refused when Freddy, one of the auxiliary mayors of San Miguel Ixtahuacán, challenged them to drink or bathe in the water themselves.
Teresa
“Before,” remembers Teresa, “we used to plant gourds, beans, avocado, lemons, oranges, peaches and corn. But they are not the same anymore. Look at the avocado trees, they don’t have any fruit—they flower, but then the flowers fall off. And the life of the animals? Already it is sad. It is not the same as it was when I was growing up, it was healthy, you could eat everything. Now, what we eat and what we drink, these are contaminated.”
Crisanta
“The crops were much better before,” says Crisanta holding up some of the corn her family harvested this year, “but since the mine came, they don’t come out the same anymore. They do not grow properly now! We haven’t had a good harvest for about three years. Even the crops that we do harvest, we cannot sell. As soon as people find out that we are from San Miguel, they don’t want to buy from us because they say it’s all contaminated. ”
Lisandro
Eight-year old Lisandro has itchy rashes all over his body, which first appeared about four years ago when the mine started operations. “Before the mining company came, there weren’t so many health problems,” says Lisandro’s uncle Victor, “now there are many illnesses. When the mining company came, it brought us skin infections, stomach pains, illnesses like flu and also diarrhea in children and adults. They don’t tell us why this is happening. I think that it is because we are drinking the water, and we bathe in the river. This worries us a lot because, look—what are we going to do? Where are we going to go? Who will offer us a helping hand? Who will care for us? This is what worries us a lot. And later, not only this but also the conflicts, the violence, the kidnappings, before these didn’t happen.” “This is not a development project,” adds Miguel-Angel, who owns the local pharmacy, “this is a project of death! It’s a monster!”
Yahira
“Since the company came we have diseases, before we didn’t have anything like this,” says Irma, whose daughter Yahira has similar itchy rashes all over her body. “Before the children were all healthy. Not any more! It is the mine’s fault! In the past everyone was healthy, but not anymore because of them. And then they insult us, saying that we get these rashes because we are dirty and don’t bathe! We are sad. They are scaring us! They are just scaring us! I want the mine to leave! They have come here and taken advantage of us. Here in San Miguel they are really taking advantage of us!”
Teresa
“We were fine before, but now things aren’t as they used to be,” says Teresa, who has a mysterious growth below her left eye, “we are living a very difficult life — our crops, animals, everyone’s health is at risk, violence, kidnappings. We don’t count! We don’t know what will happen with us. It hurts, because we are human, we have feelings. These things never happened before the mine came here. They only think of their love of money and for that reason they are discriminating against us. But we hope in God that one day we can change their hearts, then they will not come to do so many things to us, because they will finally recognize us as human beings.”
Referenda
In community meetings throughout San Miguel Ixtahuacán, residents are currently in the process of organizing a community referendum on mining. This referendum was inspired by the 2005 referendum in the neighboring municipality of Sipakapa. The results of the Sipakapa referendum speak for themselves; 2,502 eligible voters participated, which compares favorably to the 3,087 turnout for the federal elections. In total, 2,426 people voted against mining, 35 people voted for mining, 8 ballots were illegible, one was blank and 32 abstained. Of the 13 community assemblies held in Sipakapa, 11 rejected mining (unanimously in most cases), one supported the mine, and one abstained. In total, 98.5% of the participating population rejected mining. The company took legal action to have the referendum annulled. The Guatemalan Constitutional Court ruled that the referendum was legal, but not binding.
Fausto and Pedro
Sipakapa continues to refuse any payments from the company and resist continued attempts to expand the mine within their territory. Instead, the community proposed an alternative development project of their own in the form of a fair-trade organic coffee cooperative. In the summer of 2009, their coffee co-op finally got off the ground and participants, like Fausto and Pedro here, are now in the process of laying the groundwork for their future plantations. While the referendum was important in demonstrating the community’s unified opposition to the mine, it was also very important for them to be able to propose an alternative that was driven by the whole community themselves.
Our Art
“Agriculture is our Art, it’s what we know” says Ovideo, “gold is of no value to us, but our land, our families, our culture — these are things that we value greatly.” The indigenous residents of both Sipakapa and San Miguel Ixtahuacán know that their ancestors have lived on these lands for generations refining and passing down their knowledge of how to cultivate the land. What could be more sustainable than that? This group pictured here, including (left to right) Matilda, Jeffrey Jr, Jeffrey Sr, Bayron, and Raul, are planning the layout of their new coffee plantation in Sipakapa. They carefully measure out the distances between the points where they will plant each tree, taking all factors into account, including the slope of the hill, the direction of the sun, and the quality of the soil. “This is very difficult and complicated work, but we know how to take care of ourselves,” says Fidel, one of the organizers behind the organic coffee project, “that is why we, the people of Sipakapa, have said ‘No!’ to mining in our territory.”
Only a Yellow Stone that Shines
As the people of both Sipakapa and San Miguel Ixtahuacán look on in horror at the Marlin Mine in their midst, many of them struggle to even comprehend the point of it all. “Who came up with the idea that gold should be worth so much anyway?” asks Alejandro, “it’s only a yellow stone that shines! Life should be more valuable than gold.” “I hope that everyone takes this information, listens to our stories, and tells our stories,” says Reyna, “we are only humble people but our exeriences are our own, they are real, no one understands our situation better than we do, but we want everyone to know what is happening to us in order to put international pressure on the authorities so that they think a little about the poor people, not only those who have money, but us who are ignored, humiliated, as though we are worth nothing. We also have rights, and we don’t want to continue suffering like this.”
See also:
Someone Else’s Treasure - the Philippines
From Athabasca to Copenhagen
Tar Sands protest outside Canadian Embassy in Copenhagen, Denmark, during the COP15 Climate Conference.
The protest was led by the Indigenous Environmental Network.
Speakers: Mother & daughter Susan and Eriel Deranger from the Athabasca Chipewan First Nation, just downriver from the Tar Sands oil projects in Alberta, Canada.
Clayton Thomas-Muller, of the Indigenous Action Network, led the protestors' chants of "Shut down the Tar Sands!"
Tar Sands Protest in Copenhagen
Nearly a hundred people gathered outside the Canadian Embassy in Copenhagen, Denmark, to demand climate justice for indigenous communities that are being impacted by the tar sands.
Clayton Thomas-Muller, of the Indigenous Action Network, led the protestors' chants of "Shut down the Tar Sands!"
Implement Indigenous Peoples Rights!
Harper: Shut Down the Tar Sands
Implement Indigenous Peoples Rights!
Clayton Thomas-Muller embraces Maude Barlow, of the Council of the Canadians, at the end of the rally.
The Indigenous Environmental Network delivered a welcoming basket for Prime Minister Steven Harper containing, among other things, copies of several treaties broken by the Canadian government, a copy of the Kyoto Protocol, and a copy of the United Nations Declaration on the Rights of Indigenous Peoples
A mask of Canadian Prime Minister Steven Harper hangs on the street outside the Canadian Embassy in Copenhagen, Denmark.
Besides these photos, I also video recorded the speeches made by the speakers at the protest. Some of the speakers included Francois Paulette of Fort Smith First Nation, Naomi Kline Canadian author of “No Logo” and “The Shock Doctrine”, Eriel Deranger of Rainforest Action Network, Maude Barlow of the Council of Canadians, and others. I will get the videos posted as soon as I can.
All Saints Day in Guatemala
One of the Guatemala’s most important holidays, All Saints Day (sometimes called Day of the Dead) is marked by festivals mixing Mayan and Catholic traditions. Most activities take place in the cemeteries, where people decorate gravesites and celebrate their dead. Celebrated on November 1st, here are some photos of the celebrations in San Miguel Ixtahuacan.
Canada’s History of Colonialism
I’ve been working on a project for a while now that I haven’t shown anyone just yet because it’s nowhere close to being ready, I haven’t even decided on a title yet. But in light of Canadian Prime Minister Stephen Harper’s recent statement at the G-20 summit in Pittsburgh, claiming that Canada has no history of colonialism, I want to give you a little sneak peak.
I don’t want to say too much about the project just yet since this is still a work in progress, which is why I’m not including any captions but I think the images alone tell a compelling story about Canada’s colonial history. Many of the following images were taken in museums and historic churches where the displays, paintings, stain-glass windows, etc. all paint an interesting picture of the history of Canada. These images are shown alongside photos of current events showing how that history continues to resonate with First Nations communities in Canada.
VIDEO: Indigenous Resistance to Gold Mining
Someone Else’s Treasure: Indigenous Resistance from allan lissner on Vimeo.
Indigenous leaders from Chile, Papua New Guinea, and Australia, traveled great distances to speak at the annual shareholders’ meeting of Barrick Gold — the world’s largest gold mining corporation — and voice their complaints about Barrick’s operations on their ancestral lands.
Complaints include the killing, rape, and arbitrary detention of villagers in Papua New Guinea, the destruction of spiritual sites in Australia, and the theft of indigenous lands in Chile.
Affected communities are calling on all Canadians to reject the harms done by Canadian mining companies and become active in pressuring Canadian companies to respect international human rights and environmental standards.
Speakers:
Sergio Campusano is the President of the Diaguita Huascoaltinos Indigenous and Agricultural Community. Since he assumed the role of president, Sergio has been fighting against the greed of the mining corporations and the local agriculture companies in order to mantain the rights of his people.
Native to the rocky highlands of Papua New Guinea (PNG), Jethro Tulin is a popular organiser and founder of the Akali Tange Association (ATA), a human rights organization documenting abuses at the Porgera mine, owned by Torontos Barrick Gold.
Neville “Chappy” Williams, Wiradjuri elder and spokesperson for Mooka and Kalara United Families, the traditional owners of the Lake Cowal area in NSW Australia.
Indigenous Resistance to Gold Mining
Tensions on the rise again surrounding Six Nations’ land claim in Caledonia
Tensions are on the rise again surrounding the three-year standoff over a first nations land dispute in Caledonia, Ontario. Non native residents of Caledonia recently announced the formation of the “Caledonia Militia” in response to the lack of progress in the land dispute with the intent to “follow established procedures on the use of reasonable force to remove illegal trespassers”. The formation of the Caledonia Militia has caused a great deal of concern over the potential for violent escalation in the already tense situation.
As the sun sets over the Six Nations land reclamation site, the Douglas Creek Estates, there is a great deal of uncertainty over how the situation will unfold.
The Douglas Creek Estates is the strip of land at the centre of this dispute. The land in question looks much like any other suburban construction site being developed across Canada, except that members of the Six Nations (Haudenosaunee) Confederacy point out that the land rightfully belongs to them.
One of the unfinished homes that was being built on the Douglas Creek Estates.
This is one of hundreds of indigenous land claims being disputed across Canada. The Six Nations’ claim to this land dates back to 1784 when the British were fighting the Americans during the War of Independence; The British, who had always dealt with the Six Nations Confederacy on a nation-to-nation basis, asked the Six Nations’ to fight alongside them and offered a large area of land in return. The 380,000 hectare tract of land promised to them covered an area of six miles on either side of the Grand River. Today, less than five percent of the land promised to them is in their possession, making up what is now the Six Nations Reserve. The Government of Canada’s official position on the matter is that “the Six Nations validly surrendered all the lands that are not now part of the reserve.”
The women of the Six Nations Confederacy, however, argue that the land in question was never legally surrendered. The Six Nations Confederacy has been called the oldest surviving participatory democracy on earth, and according to their constitution the women are the ‘Title Holders.’ One of the women active at the blockade describes how decisions are made: “There are fifty chiefs who represent the Confederacy Council and they have a clanmother with each chief. It is the people whose voice the chiefs and clanmothers carry. Any decision regarding land comes first from the women, and then to their clans; and through the process of our council, when all are in agreement, or when consensus has been reached, only then does the decision stand,” she says. “In our history of the Haldimand Tract, this has never been done.”
“The idea that British Colonists or their descendents–like Canadians–were the only people who had ‘law’ is a legal fiction,” says Kahentinetha Horn, a Mohawk elder from Kahnawake. Canada “has totally disrespected our laws and agreements to conduct a nation-to-nation relationship.”
According the the constitution of the Six Nations Confederacy, the women are the legal title holders
The remains of one of the unfinished homes that was torn down by members and supporters of the Six Nations land reclamation. Other unfinished homes are being used as shelter by those who have been occupying the area for the past year.
Construction stopped on February 28, 2006, when members of the Six Nations moved in to block construction on the site and reclaim the land. They have remained there for over three years now with little progress being made in negotiations with federal and provincial governments. Both federal and provincial governments have been dodging the issue by claiming that the issue lies in the others’ jurisdiction. With the government completely avoiding the issue, the racial tensions continue to mount between the native and non-natives in the surrounding area. Both sides are growing increasingly worried about the potential for violent escalation.
Keeping a watchful eye from inside one of the unfinished homes on the Six Nations land reclamation site, members and supporters of the Six Nations' land claim have been using some of these unfinished homes as shelter for the past three years, though the unfinished buildings offer little protection from the harsh Canadian winter.
"Gator" (not his real name) poses in front of the blockade at the entrance to the Six Nations land reclamation site next to a sign clearly stating the Six Nations' position: "Never to be Sold."
A makeshift look-out tower can be seen in the distance on the Six Nations land reclamation site. It was built with construction material from some of the unfinished buildings that had been torn down. Hanging from a lamp post in the middle ground is the Unity Flag, also known as the Warrior Flag. The flag was originally created as a symbol of unity among Indigenous peoples across Turtle Island. However, a number of the Clan Mothers at the Six Nations reserve expressed mixed feelings about being associated with the flag. They support the original intended meaning. But they are unhappy with the way the flag has been portrayed in the mainstream Canadian media where it is more commonly associated with violence and used to vilify them.
Ontario Provincial Police (OPP) squad cars on surveilance on the other side of the blockade at the entrance to the Six Nations land reclamation site. There is a great deal of concern within the Six Nations community that the situation may end in violence. With the formation of the Caledonia Militia - intent on employing "the use of reasonable force to remove illegal trespassers" - the risk of violent escalation increases
The formation of the Caledonia Militia has been met with strong criticism from the Canadian Union of Public Employees’ (CUPE) First Nations Solidarity Working Group, who argue that the formation of the Caledonia Militia “represents a major escalation in regard to the conflict at Six Nations … [increasing] the possibility of violent conflict between natives and non-natives.” To show their opposition, CUPE’s First Nations Solidarity Group brought busloads of protestors from Toronto, Hamilton, Kitchener-Waterloo, and Guelph to gather outside the Lion’s Club in Cayuga, Ontario, where the first meeting of the militia was being held.
No Militia; Caledonia needs Peace. Protesters bussed in by CUPE's First Nations Solidarity Working Group show their opposition to the formation of the Caledonia Militia.
CUPE’s First Nations Solidarity Group presented five reasons why people should support the Six Nations’ struggle:
1. Because their claim is just and right
Canada has a long and shameful history of mistreating First Nations peoples. Canada has broken treaty after treaty and has refused to fulfill its obligations to First Nations peoples, the Six Nations people included. Despite the fact that the Six Nations people have always been (and remain to this day) a national Confederation with whom the British Crown entered into nation to nation agreements, the Canadian government imposed its own “Indian Act” by force upon them and encouraged the illegal sale and theft of land and revenue belonging to Six Nations. Respect for First Nations land and treaty rights and respect for indegenous sovereignty is a mattter of upholding human rights, international law and the Canadian Charter of Rights and Freedoms. Colonization and appropriation of other peoples’ resources is morally wrong and must be opposed, even if we or some of our ancestors have benefited from it.
No Militia
2. Because the fault lies with the Government, not the people
The government knew that the Douglas Creek Estates lands were contested when it allowed them to be sold. If the government had developed a comprehensive land claims settlement process and had negotiated in good faith with Six Nations from the start, this problem would never have taken the form it has. People from Six Nations occupied the Douglass Creek Estates to stop a housing development from being built on contested land. Now that the situation has been escalated, non natives on and off the Haldimand tract can best resolve this issue by pressuring the Canadian government to establish a fair and comprehensive settlement of all outstanding land claims with Six Nations.
3. Because this situation will not be resolved by violence
The time when the Canadian government or non-native vigilantes could drive First Nations peoples off their land has passed. Any attempt to use force to resolve the reclamation of Douglas Creek Estates will only make matters far worse and will likely end in bloddshed and serious injury on both sides. As events at Ipperwash and Oka proved, native land rights are political issues that must be solved through dialogue and negotiation. These are political and not “law and order” issues, and the use of force or threat of violence will not resolve them. Might does not make right, and attempts to raise the level of tension through the formation of the so called “Caledonia Militia” will only make the situation worse and increase the likelihood of people being injured or even killed.
Militia=Racist; What's next, KKK?
4. Because our lives and futures are tied together
The conflict over the Douglas Creek Estates and the future conflicts brewing over the Haldimand tract stem from the greed of real estate developers who are turning farmlands, animal habitats and countryside into suburban sprawl in order to enrich themselves. This way of life is not sustainable in the long-term and although it makes profits for the bankers, realtors and lawyers it does not benefit rural life or the average people in small towns like Caledonia. As suburban sprawl spreads small businesses are pushed out by the major chains and big box stores, farmers are pushed off the land and our natural environment is degraded. First Nations peoples have a long history of protecting the environment and of respecting nature. A recognition of their rights will ensure that the lands on and around the Haldimand tract are not ecologically devastated by further suburban sprawl or clogged up by excessive road traffic and smog.
Warning: Militias may be harmful to peace and well-being
5. Because it is the only way that Caledonia can heal itself
The people of Six Nations and of Caledonia live closely connected lives, sharing schools, workplaces, friendships and families. The tensions caused by this conflict need to be resolved. The people of Six Nations have made clear over and over again that they are not calling for the removal of non-natives from their lands. No non-natives living in Caledonia are at risk of eviction. What Six Nations wants is the compensation they are owed and recognition of their land and treaty rights. It is possible for natives and non-natives to live together in peace and harmony, but in order to have peace there must be justice.
The world doesn't need more armies
A gas station in Caledonia, down the street from the Douglass Creek Estates, with separate pumps for native and non-native customers. Natives do not have to pay taxes, so their prices are lower. Unfortunately, such visible forms of differentiation only adds fuel to the already volatile racial tensions by setting the groups up as 'the Other.'
A sign on the side of a building along the perimeter of the Six Nations land reclamation site for all to see. The sign draws attention to the injustice in the way the First Nations have been treated. Over the years, indigenous people have fought bravely, putting their lives on the line, in every war Canada has been involved in. They have recieved little in return, other than racism and perscution.
Members and supporters of the Six Nations land reclamation gather around a sacred fire. As the sun sets over the Six Nations land reclamation site, there is a great deal of uncertainty over how the situation will unfold. Many fear that the situation may end in violence.
For more information:
CUPE’s First Nations Solidarity Working Group
More information about the formation of the Caledonia Militia:
http://www.canace.ca/ click on “Race-Based Policing” for background on why some residents of Caledonia feel the need for the Militia
http://www.marchforfreedom.com/smf/index.php?topic=466.0 This is a discussion board where the event was first announced.
http://www.westernstandard.blogs.com/shotgun/2009/06/caledonia-militia-looking-for-a-few-good-men.html This magazine ran a story on the issue. The comments section is quite informative.
http://voiceofcanada.wordpress.com This is the website of Mark Vandermas
http://www.thestar.com/news/ontario/article/652121 This is a Toronto Star article on the issue. If you look at the comments, you’ll see that almost 90 of the 100 are strongly in support of the forming of the militia.
http://caledoniawakeupcall.wordpress.com/2009/06/17/caledonia-militia-draws-criticism-from-cowards/ This is a blogger in Caledonia.
Solidarity with Indigenous Peoples in Peru
A protest was held outside th Peruvian Consulate in Toronto where about thiry people came to show their solidarity with the indigenous peoples in Peru.
Stop Killing Peru's Indigenous Peoples
The following letter was delivered to the Consul General of the Republic of Peru by the Latin American Solidarity Network - Toronto:
Toronto, June 10, 2009
Gabriel Garcia Pike, Consul General of the Republic of Peru
10 St. Mary Street, #301
Toronto, Ontario, M4Y 1P9
Dear Sir,
The Latin American Solidarity Network of Toronto conveys to you its most emphatic protest against the unjustified massacre carried out by your country’s repressive forces on June 5 against the aboriginal people of Abya Yala in Peru’s Amazon Region.
We have learned that Peru’s security forces, sent to break up a peaceful demonstration by indigenous people, murdered at least 28 of them. The Natives were striving to preserve their ancestral territories from seizure by transnational corporations…
Solidarity with Indigenous Peoples in Peru
Given the gravity of these developments, the Latin American Solidarity Network requests that you transmit to your government the following demands:
1. The national government must withdraw its military forces from Native territory.
2. The civil and military authorities responsible for this massacre must be prosecuted.
3. Peru’s Amazon territories must be preserved as a natural sanctuary, free of interference by transnational corporations who seek only to maximize their gain at the cost of the destruction of nature.
4. The fundamental cause of the Native protests is the increasingly damaging effects of Peru’s free trade agreements with Canada and the US on the economy, lives, and culture of the indigenous peoples. These treaties should be canceled.
We thank you for conveying to your government this indignant protest.
Yours truly,
Carlos Torchia, Coordinator
Latin American Solidarity Network - Toronto
contace: ctorchia39(a)aol(dot)com
The two delegates from the Latin American Solidarity Network were refused entry into the Peruvian Consulate, who also refused to send anyone down to meet with the protesters. One RCMP officer agreed to deliver the letter personally.
The following photos were taken on May 22nd, 2009, in New York City at a similar protest outside the Peruvian Mission in NYC.
Solidarity with Indigenous Peoples in Peru
Solidarity with Indigenous Peoples in Peru
Ben Powless reporting directly from Peru.
Another Day in the Life of Peru and Canada by Bob Lovelace
Police Violently Attack Peaceful Indigenous Blockade in Peru
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