How Native and White Communities Make Alliances to Protect the Earth
By Mary Annette Pember
Resistance to the North Dakota Access Pipeline at Standing Rock brought greater media and public attention to Native peoples and our struggles with environmental injustice. It also provided a means for the public to express fears over the environmental threats posed to the Earth by unchecked corporate and governmental exploitation of fossil fuels.
Native Americans, however, have been hollering for generations about the global impact of fossil fuels and the poisoning of water, land, and fish from mining, industrial farming and industry to anybody who would listen. Native folks knew that eventually non-Indigenous people would hear them and realize that no one is immune to the fallout from the colonialism and corporate greed that drives so much of our economy with little concern for the planet's health.
As Philip Deere, a Muskogee spiritual leader, said back in 1981, "The time is coming. Multinational corporations don't care what color you are; they're going to step on you. They're going to slap you in the face like they did the Indians."
That time has clearly arrived for many non-Natives in the U.S. "Looks like we're all Indians now, heh?" says Mohawk scholar Taiaiake Alfred in Unlikely Alliances: Native Nations and White Communities Join to Defend Rural Lands, a new book by Zoltán Grossman, professor of geography and Native studies at the Evergreen State College. Grossman's stated aim for the book is to illuminate how populist movements can be created across historical and cultural divides to address our common human environmental predicament.
In the traditional Native worldview, the land, water, and wildlife are members of the community with equal standing to humans; they warrant the same care that we would extend to other members of our families.
For most Americans, the process of working and surviving in the modern world requires a philosophical and emotional disconnect from nature. But like all humans, they are hardwired to love and care for family and the planet, their home. Given the right circumstances of inclusion and support, people can't resist expressing their love and concern for this greatest of all relatives, our Earth.
In the tradition of a Western-based worldview, people, especially academics, construct pathologies and syndromes to objectify and compartmentalize our humanness. For instance, I recall reading an article in The New York Times Magazine called, Is There an Ecological Unconscious? The author wrote about a newly discovered psychological condition called "solastalgia" to describe the "pain experienced when there is recognition that the place where one resides and that one loves is under immediate assault." The author noted that this condition is well-known among Indigenous communities that have been displaced from their lands, and that this "place pathology" might not be limited to Native peoples. Non-Indigenous people, e.g., modern middle- and upper-class White folks, might actually feel it too! I immediately sensed that all the Indians reading this had to be doing a collective eye roll while voicing an exasperated, "Duh, ya think?"
Fortunately, Grossman doesn't fall into this trap; he describes the history and evolution of Native and non-Native alliances both in sociological and historical terms, but also as Indigenous-led research. By treating interviewees as "primary documents," he forwards an elegant means of legitimizing and valuing oral history as a valid scientific source.
As a journalist, I covered several of the events cited in the book, including Standing Rock, the spearfishing wars and violent anti-treaty protests of the 1980s in northern Wisconsin, the successful shutdown of the Crandon mine, and the Penokee taconite mine protest during this century.
When Wisconsin Ojibwe decided to exercise their treaty rights to fish outside of reservation boundaries, White sportfishers claimed that Indian fishing, especially the practice of spearfishing, would threaten the habitat and ecosystem of fish and compromise the associated tourism economy. The conflict soon gave rise to an often-violent anti-treaty movement and openly racist anti-Indian sentiments. It was a tough time to be an Ojibwe journalist in northern Wisconsin. In my work as a staff photographer for the Green Bay Press-Gazette, it was nearly impossible for me to travel alone in certain parts of the state; I was denied service at gas stations and restaurants, taunted with calls of "timber n*&ger," "welfare warrior" and others. People who gathered at lakes to protest Indian fishing threw rocks, bottles, and beer cans at Indians and the media; I was targeted on two counts!
Local White anti-treaty protesters founded Protect American's Rights and Resources and Stop Treaty Abuse and unified under a national anti-treaty coalition, Citizens Equal Rights Alliance. Their arguments were based on the themes of equal rights, environmental protection, and protecting the local tourism-based economy. Protesters advocated for "equal rights" for Whites and opposed "special rights" given to Indians through treaties.
Remarkably, however, an alliance later grew in the region between Natives and non-Natives as people faced a much farther-reaching threat to fish, environment and water—mining.
Grossman quotes Red Cliff Ojibwe activist Walt Bresette, who predicted during the fishing wars that non-Native Northerners would soon realize that mercury and toxic waste from mining, in addition to state mismanagement of fisheries, are "more of a threat to their lifestyle than Indians who go out and spearfish."
The Crandon Mining Company, composed of Exxon and Rio Algom Ltd., began plans to build a huge copper and zinc mine near the Mole Lake Sokaogon Chippewa reservation. Mining of metallic sulfide ore (copper and zinc) creates sulfuric acid as a waste product; sulfide ores also contain high levels of poisonous heavy metals such as mercury, lead, arsenic, and cadmium, all presenting far-reaching threats to surrounding waterways, ecosystems, and of course fish.
Native and non-Native community members and environmental groups joined together to protest the mine. In a delicious irony, it was tribal treaty rights to hunting and gathering and Mole Lake's tribal sovereignty to create their own clean water and air standards that won the fight to defeat the mine.
In 1997, Native and non-Native groups worked to pass the Wisconsin Sulfide Mining Moratorium Bill forcing mining companies to "prove it first" by showing examples of sulfide mines that had operated and been reclaimed without violating environmental laws. In 2003, the Mole Lake Sokaogon and Forest County Potawatomi bought the land containing the proposed mining site. As a result, Grossman notes, the mining industry regarded Wisconsin as the most mining-averse state in the country.
That is, until Scott Walker was elected governor in 2010. Republican Walker helped fast-track a mining deregulation bill that was partially drafted by lobbyists for Gogebic Taconite, a company proposing a huge taconite (low-grade iron ore) mine directly over the Great Northern Divide in the Penokee Mountains near the Bad River Reservation. Waste products from the high-sulfide mine would flow directly into the Bad River watershed and Lake Superior, the largest freshwater lake in the world.
Although the mine was presented as an employment generator for the economically strapped region, many non-Natives privately expressed concerns about threats to the environment. Native people and allies helped embolden non-Native residents and county board members to express their opposition to the mine.
Natives and allies built the Penokee Hills Harvest Camp, a demonstration site showing the economic potential and cultural and environmental significance of land near the proposed mine.
Paul DeMain, co-founder of the Harvest Camp, declared that a new tribe, the "water tribe," had emerged as a result of Natives and allies organizing around the mine issue. "Enrollment requirements are simple; members have to prove they are comprised of at least 60 percent water," he said. Soon the element that unifies all life became the binding force behind opposition to the mine.
During those days, I attended a public meeting in the town of Hurley, a longtime pro-mining, anti-Indian community. As I reported for Indian Country Today media network at the time, several people spoke of how the mining issue had helped them get to know their Native neighbors and overcome long-held perceptions about them. For instance, Aileen Potter described how she was taught to fear Native people as a child. "My dad used to tell us to duck down in the car when we approached the Bad River reservation," she recalled.
Visiting the Harvest Camp and learning about how Ojibwe people use traditional plants helped Potter change her view of Native peoples and the potential impact of the mine.
"It was scary for me to go out there. I was nervous but Mel [Gaspar, camp leader and member of the Lac Courte Oreilles Ojibwe tribe] greeted me at the camp entrance and asked if I'd come to learn about what was going on there," she told me.
Subsequently, Potter began sharing her newfound information with neighbors and friends, but noted that many feared retaliation by others in the non-Native community if they spoke out against the mine.
In March 2015, Gogebic Taconite announced it was halting plans to build the mine.
The mining debate helped create new and surprising alliances between tribal groups and local citizens as non-Natives learned about the real human cost of the mine. Even the Ashland County board, longtime mining supporters, created mining regulations for the community to address problems, such as noise, dust, and damage to local roads.
As Grossman reminds us eloquently, unlikely alliances between disparate groups have to begin from the ground up. Such relationships can't be mandated or orchestrated from above by governments or by upper-middle-class membership groups. Superbly authentic and often messy, genuine human communities have to emerge organically.
I recall a conversation I had with my cousin Annie Maday about the mining controversy. "The White people live here for the same reason we do; they love this place," she said. "We just gave them a way to express that love."
Reposted with permission from our media associate YES! Magazine.
EcoWatch Daily Newsletter
By Isabella Garcia
On Thanksgiving Day 2019, right after Caroline Laur had finished giving thanks for her home, a neighbor at church told her that a company had submitted permit requests to build an asphalt plant in their community. The plans indicated the plant would be 250 feet from Laur's backdoor.
Grassroots Resistance<p>The plant that would threaten Laur's health and home was awaiting the approval of an air permit by the North Carolina Department of Air Quality which, if approved, would basically greenlight the project. "This made me get out and go door to door," Laur says. One by one, she alerted her neighbors to the prospect of the asphalt plant. "I got to meet some of my neighbors I never knew before," she says. "There's no secret that there has always been a pretty strong line between the White community and the Black community here." In the end, three neighbors joined her efforts—the Rev. Bryon Shoffner, Anita Foust, and Bill Compton. Together, they formed the Anderson Community Group to advocate for environmental justice in their community.</p><p>"We are all the four corners of the community," Laur says with a laugh. "You've got a sick old White lady, Rev. Shoffner is a disabled vet, you've got Anita, who is a Black woman, and you've got a White, old country farmer. We all come from different faiths, but we've all come together as one."</p><p>Suddenly thrust into activism, the group contacted the North Carolina Environmental Justice Network, a coalition that provides resources and connections with other groups. "We advocate, we organize, and we assist communities with whatever actions they are thinking of trying to protect themselves," says Naeema Muhammad, the network's co-director. Muhammad met with the activists from Anderson and recognized their need for legal advice, so she connected them with the Lawyers Committee for Civil Rights Under Law. The legal resources were key when the group determined that the data from the North Carolina Department of Environmental Quality's environmental justice report wasn't adding up.</p><p>The report—a requirement for all DEQ permit requests—stated that the Anderson community was 33% minority. That seemed far too low to the residents, so the Anderson Community Group did a census of each house within a 1-mile radius of the proposed plant—the same radius considered in the DEQ's environmental justice report.</p><p>"Rev. Shoffner went out into the community and did his own survey and found out that it was more than 70% minority," Laur says. "That was huge, because that changed the situation to a Title VI matter." Title VI is a federal civil rights law that prevents people from being discriminated against on the grounds of race, color, or national origin. Title VI cases require a more rigorous and comprehensive environmental justice report, so recognizing the Anderson community as a Title VI matter increases the strength of their request for a more in-depth report.</p><p>The massive difference in race demographics comes down to census data, Laur says. The DEQ was using race data from the 2010 census, which was only <a href="https://www.censushardtocountmaps2020.us/?latlng=35.77385,-78.73807&z=7&query=coordinates::36.44038,-79.36343&promotedfeaturetype=states&arp=arpRaceEthnicity&baselayerstate=4&rtrYear=sR2010&infotab=info-rtrselfresponse&filterQuery=false" target="_blank">completed by about 64% of the population of Caswell County</a>—the county where Anderson is located. Laur says the Anderson population response rate could be even lower because the community is considered <a href="https://www.nccensus.org/about-the-census#hard-to-count-communities" target="_blank">"hard-to-count" by the U.S. Census Bureau</a>.</p><p>"The people who don't fill it out are rural people who want to keep their land and don't want zoning and minorities," Laur says, which creates skewed race demographics. The Anderson Community Group said that when they brought up this issue with the director of North Carolina DEQ, he said he was aware of the problem.</p><p>"So that tells me that all the EJ reports in North Carolina that have been done may not even be valid, just like ours," Laur says. "We were told that we are the first [community members] who have ever doubted it and checked it out."</p>
Elevating Voices<p>Determined to have new data collected, the Anderson Community Group rallied in early 2020. After learning from the state Department of Air Quality, the department responsible for approving or rejecting the asphalt air permit, that 100 statements of concern from community members would be sufficient to trigger a public hearing, the Anderson group gathered letters of concern from their community. They submitted more than 108.</p><p>"Then we were told there wasn't enough concern to have a public hearing," Laur says. "So, we started inundating the [Department of Air Quality director with emails and phone calls from the community."</p><p>Finally, in February 2020, the DEQ declared a public comment period for the issue, effectively placing the air permit for the asphalt plant on hold until a public hearing August 3. The public hearing will be held online because of COVID-19, but Laur says most people in Anderson don't own computers, and won't be able to attend. When the community group filed a complaint regarding accessibility, the DEQ then allowed public comments to be submitted via voicemail.</p><p>"Well, we don't have a cell tower out here," Laur says. She has personally never been able to use her cellphone in her home, and even her landline phone drops calls frequently. Even being able to afford a landline is a luxury in Anderson, Laur says.</p>
By Danielle Nierenberg and Jason Flatt
The world's Indigenous Peoples face severe and disproportionate rates of food insecurity. While Indigenous Peoples comprise 5 percent of the world's population, they account for 15 percent of the world's poor, according to the World Health Organization.
1. Aboriginal Carbon Foundation (Oceania)<p>The Aboriginal Carbon Foundation is building a carbon farming industry in Australia by Aboriginals, for Aboriginals. The Foundation offers training and support for new Indigenous farmers so they can learn how to capture atmospheric carbon in the soil. The carbon farming projects generate certified <a href="http://www.cleanenergyregulator.gov.au/Infohub/Markets/buying-accus/australian-carbon-credit-unit-supply" target="_blank">Australian Carbon Credit Units</a> (ACCU), which major carbon-producing businesses must purchase to offset their carbon emissions. Income generated by ACCUs is reinvested in Aboriginal communities by the Aboriginal Carbon Foundation and its participating farmers.</p>
2. AgroEcology Fund (International)<p>The AgroEcology Fund (AEF) galvanizes global leaders and experts to fund <a href="https://foodtank.com/news/2020/07/26-organizations-working-to-conserve-seed-biodiversity/" target="_blank">biodiverse</a> and regenerative agriculture projects worldwide. Projects funded by AEF have included Indigenous food sovereignty initiatives, agroecology training institutions, and women's market access networks on every continent. With the support of governments and financial institutions, AEF hopes that agroecology will become the standard model for food production worldwide within thirty years.</p>
3. Asia Indigenous Peoples Pact (Asia)<p>The Asia Indigenous People Pact is an alliance of Indigenous organizations across southern and eastern Asia. Collectively, the Pact promotes and protects Indigenous lands, food systems, and biodiversity. Their alliance is bolstered by regional youth and women's networks, as well as support from international institutions, including the United Nations and Oxfam.</p>
4. Association of Guardians of the Native Potato from Central Peru (South America)<p>The Association of Guardians of the Native Potato from Central Peru (AGUAPAN) is a collective of Indigenous farmers. Each farmer grows between 50 and 300 ancestral varieties of potato, which are <a href="https://foodtank.com/news/2020/07/food-tanks-summer-2020-reading-list/" target="_blank">indigenous to the Andes Mountains</a> of modern-day Peru. AGUAPAN farmers preserve the crop's biodiversity in their native communities and band together to advocate for economic, gender, education, and healthcare equity.</p>
5. Cheyenne River Youth Project (North America)<p>The Cheyenne River Youth Project in Eagle Butte, South Dakota has served Lakota youth for more than three decades. Its Native Food Sovereignty initiative offers public workshops on <a href="https://www.nativeseeds.org/blogs/blog-news/how-to-grow-a-three-sisters-garden" target="_blank">Three Sisters gardening</a> of corn, beans, and squash. They also offer classes on Indigenous plants, gardening, and cooking. Their Winyan Tokay Win (Leading Lady) Garden serves as an outdoor classroom to reacquaint Lakota children with the earth. Their other programs use food grown in the garden for meals and snacks. They also sell surplus crops at their weekly Leading Lady Farmer's Market.</p>
6. Dream of Wild Health (North America)<p>Dream of Wild Health runs a 10-acre farm just outside of Minneapolis, Minnesota. Their Indigenous Food Share CSA program and farmer's market booths sell produce and value-added products grown by Native Americans. During the summer, Dream of Wild Health offers a Garden Warriors program where children can learn about seed saving, foraging, farmers market management, and other aspects of food sovereignty. They also host the <a href="https://dreamofwildhealth.org/indigenous-food-network" target="_blank">Indigenous Food Network</a> (IFN), a collective of Indigenous partners who advocate for local and regional policy changes. The IFN also hosts community food tasting events featuring prominent Indigenous chefs.</p>
7. First Peoples Worldwide (International)<p>First Peoples Worldwide was <a href="http://www.firstpeoples.org/" target="_blank">founded</a> by Cherokee social entrepreneur <a href="https://www.youtube.com/watch?v=JQxwHVeH6zc" target="_blank">Rebecca Adamson</a> to help businesses to align with First Peoples' rights. Now a part of the University of Colorado's <a href="https://www.colorado.edu/business/CESR" target="_blank">Center for Ethics and Social Responsibility</a>, First Peoples Worldwide continues to ensure that Indigenous voices are at the forefront of decision-making processes affecting their own self-determination. The organization works with businesses and institutions to assess their investments and guide them in incorporating Indigenous Peoples' rights and interests into their business decisions.</p>
8. Indigikitchen (North America)<p>Mariah Gladstone's Indigikitchen uses Native foods as resistance. Her <a href="https://www.youtube.com/channel/UCO918GT8I3HX5f4Z1xKCV4A" target="_blank">cooking videos</a> offer healthy, creative ways to eat <a href="https://www.okhistory.org/publications/enc/entry.php?entry=PR005" target="_blank">pre-contact</a>, Indigenous foods. The recipes abstain from highly-processed grains, dairy, and sugar, ingredients that did not become standard in diets of the Americas until European colonization. Indigikitchen hopes that its recipes inspire Indigenous cooks to connect with Native foods.</p>
9. Indigenous Food and Agriculture Initiative (North America)<p>The Indigenous Food and Agriculture Initiative at the University of Arkansas provides model policies for Tribal governments to help <a href="https://foodtank.com/news/2020/05/colby-duren-talks-indigenous-food-and-agriculture-policy/" target="_blank">promote and protect food sovereignty</a>. They also co-organize the Native Farm Bill Coalition with the <a href="https://shakopeedakota.org/" target="_blank">Shakopee Mdewakanton Sioux Community</a>, the <a href="https://www.indianag.org/" target="_blank">Intertribal Agriculture Council</a>, and the <a href="http://www.ncai.org/" target="_blank">National Congress of American Indians</a>. The Initiative hosts annual <a href="https://indigenousfoodandag.com/resources/native-youth-summit/" target="_blank">Native Youth in Food and Agriculture Leadership Summits</a>, where American Indian, Alaska Native, and Native Hawaiian youth can learn about agricultural business, land stewardship, agricultural law, and more.</p>
10. Indigenous Food Systems Network (North America)<p>The Indigenous Food Systems Network (IFSN) is a convener of Indigenous food producers, researchers, and policymakers across the 98 Indigenous nations of Canada. IFSN supports research, policy reform, and direct action that builds food sovereignty in Indigenous communities. The organization's Indigenous Food Sovereignty <a href="http://www.bcfsn.org/mailman/listinfo/ifs_bcfsn.org" target="_blank">email listserv</a> offers its subscribers everything from stories and legends to recipes and policy reform tools.</p>
11. Indigenous Partnership for Agrobiodiversity and Food Sovereignty (International)<p>Indigenous Partnership for Agrobiodiversity and Food Sovereignty is an international organization based in Rome, Italy connecting the world's Indigenous People to agricultural research and advocacy groups. With Indigenous communities from China to India and Thailand to Latin America, Indigenous Partnerships forges dialogues within Indigenous communities to ensure <a href="http://www.fao.org/indigenous-peoples/our-pillars/fpic/en/" target="_blank">free, prior, and informed consent</a> between research and advocacy partners. Indigenous Partnerships also seeks to incorporate global and local Indigenous knowledge into non-Indigenous knowledge systems.</p>
12. Indigenous Terra Madre (International)<p>Indigenous Terra Madre is a global network of Indigenous Peoples sponsored by <a href="https://foodtank.com/news/2020/06/living-the-slow-food-life-during-lockdown/" target="_blank">Slow Food</a>, an international institution based in Rome, Italy. The network amplifies Indigenous voices and protects the biodiversity of the crops Indigenous communities cultivate. By providing a platform for Indigenous communities to pool power and resources, Indigenous Terra Madre fights to defend the land, culture, and opportunity of all Indigenous Peoples.</p>
13. Intertribal Agriculture Council (North America)<p>The American Indian Food Program by the Intertribal Agriculture Council (IAC) helps Native American and Alaskan Native agribusinesses and food entrepreneurs expand their market reach. The Made/Produced by American Indians Trademark promoted by the IAC identifies certified American Indian products and is used by over 500 businesses. IAC's other major American Indian Food Program, Native Food Connection, helps market Native American foods and food producers across the United States. IAC also offers technical and natural resource assistance to connect Native businesses with U.S. Department of Agriculture programs and conservation stewardship resources.</p>
14. Inuit Circumpolar Council-Alaska (North America)<p>Through its Alaskan Inuit Food Sovereignty Initiative, the Inuit Circumpolar Council-Alaska is convening Inuit community leaders from across Alaska. The Initiative seeks to unify Inuit throughout the state to advocate for land and wildlife management sovereignty. The Initiative also strives for international cooperation to promote food sovereignty across <a href="https://indigenouspeoplesatlasofcanada.ca/article/inuit-nunangat/" target="_blank">Inuit Nunaat</a>.</p>
15. Mantasa (Asia)<p>Mantasa is a research institution in Indonesia dedicated to expanding the number of indigenous plants consumed by the Javanese people. According to Mantasa, only 20 plant species comprise 90 percent of Javanese food needs. Their research is incorporating new wild foods from Indonesia's vast biodiversity into Javanese diets to improve food security and nutrition. Mantasa also helps promote these foods to consumers and local farmers to increase their popularity.</p>
16. Muonde Trust (Africa)<p>In Mazvhiwa, Zimbabwe, the Muonde Trust invests in Indigenous innovations in food, land, and water management. The Trust seeks out individuals with new ideas and provides peer-to-peer support to help bring those ideas to life. Muonde Trust currently supports innovations in indigenous seed saving and sharing, livestock and woodland management, irrigation systems, and constructing kitchen spaces.</p>
17. Native American Agriculture Fund (North America)<p>The Native American Agriculture Fund (NAAF) is the largest philanthropic supporter of Native American agriculture. The Fund offers grants to Tribal governments, nonprofit organizations, and educational institutions to support healthy lands, healthy people, and healthy economies. In 2020, NAAF is offering US$1 million in grant funds specifically for youth initiatives and young farmers and ranchers. NAAF is also centralizing COVID-19 relief information for Native farmers, ranchers, fishers, and Tribal governments.</p>
18. Native American Food Sovereignty Alliance (North America)<p>The Native American Food Sovereignty Alliance (NAFSA) places Indigenous farmers, wild-crafters, fishers, hunters, ranchers, and eaters at the center of the fight to restore Indigenous food systems and self-determination. NAFSA's primary initiatives are the Indigenous Seedkeepers Network, the Food and Culinary Mentorship Program, and their Native Food Sovereignty Events. Each of these initiatives centers around the reclamation of Indigenous seeds and foods.</p>
19. Native Seed/SEARCH (North America)<p>Native Seed/SEARCH preserves and proliferates <a href="https://foodtank.com/news/2020/07/a-call-for-community-based-seed-diversity-during-the-covid-19-pandemic/" target="_blank">indigenous seeds</a> through their Native Access programs. Their Native American Seed Request program offers free seed packets to Native Americans living in or originating from the Greater Southwestern Region. The Bulk Seed Exchange allows growers to pay it forward by returning 1.5 times the seeds they receive to be put towards future Native American Seed Request packs. While Native Seed/SEARCH sells an assortment of popular seeds to the general public, its collection of indigenous seeds are <a href="https://www.nativeseeds.org/pages/native-access" target="_blank">only available to Native farmers</a> and families. They hope these seeds will revitalize traditional foods and build food sovereignty.</p>
20. Navajo Ethno-Agriculture (North America)<p><span style="background-color: initial;">Navajo Ethno-Agriculture is sustaining Navajo culture through lessons on traditional farming. The seasonal courses focus on land, water, and food as students cultivate, harvest, and prepare heritage crops. During COVID-19, Navajo Ethno-Agriculture suspended its courses and is focusing on supplying neighboring farms with heritage seeds and farm equipment. They are also offering food processing and packaging services to protect and rejuvenate soil.</span><br></p>
21. North American Traditional Indigenous Food Systems (North America)<p><span style="background-color: initial;">Founded by the chefs of </span><a href="https://sioux-chef.com/" target="_blank" style="background-color: initial;">The Sioux Chef</a><span style="background-color: initial;">, North American Traditional Indigenous Food Systems (NāTIFS) is reimagining the North American food system as a generator of wealth and good health for Native communities. The organization seeks to reverse the effects of forced assimilation and colonization through food entrepreneurship and a reclamation of ancestral education. NāTIFS is establishing an </span><a href="https://www.facebook.com/indigenousfoodlab/" target="_blank" style="background-color: initial;">Indigenous Food Lab</a><span style="background-color: initial;"> in Minneapolis, Minnesota as a training center and restaurant for Native chefs and food. NāTIFS plans to eventually spread this model across North America.</span><br></p>
22. Oyate Teca Project (North America)<p><br></p><p>In response to dire food access on the Pine Ridge Reservation in North Dakota, the Oyate Teca Project offers year-long classes in gardening, food entrepreneurship, and traditional food preservation techniques. Oyate Teca helps make local foods available to the community by selling produce grown in their half-acre garden at farmer's markets. The project also serves as an emergency food provider for families and children.</p>
23. Tebtebba (Asia)<p><span style="background-color: initial;">Tebtebba is an international organization based in the Philippines committed to sharing global Indigenous wisdom. Its Indigenous Peoples and Biodiversity project strengthens Indigenous organizations' research, policy advocacy, and education on biodiversity. The project also works directly with Indigenous communities to strengthen their governance structures, protect their land, and improve their food security.</span><br></p>
24. Sierra Seeds (North America)<p><br></p><p><a href="https://foodtank.com/news/2020/06/new-on-the-podcast-rowen-white-talks-indigenous-seed-sovereignty-and-viraj-puri-says-urban-greenhouses-can-transform-produce/" target="_blank">Rowan White</a> and her organization, Sierra Seeds, are dedicated to the next generation of farmers, gardeners, and food justice activists. Her flagship program, Seed Seva, offers a multi-layered education on seed stewardship and Indigenous permaculture. The program is offered online, allowing anybody to access White's wisdom. Additionally, Sierra Seeds offers a <a href="https://sierraseeds.org/seeding-change/" target="_blank">Seeding Change</a> leadership incubator, where emerging food justice leaders meet virtually to support one another while developing individual projects.</p>
25. Storying Kaitiakitanga (Oceania)<p><span style="background-color: initial;">Storying Kaitiakitanga – A Kaupapa Māori Land and Water Food Story is a project of Dr. Jessica Hutchings and other Māori researchers and storytellers. The project was developed as part of the </span><a href="https://www.ourlandandwater.nz/" target="_blank" style="background-color: initial;">Our Land and Water National Science Challenge</a><span style="background-color: initial;"> to collect the stories of Māori food producers across the food system. Storying Kaitiakitanga is exploring how traditional Māori principles and practices can inspire more sustainable food systems for the next generation. Stories include beekeepers, yogurt producers, and business development service providers.</span><br></p>
26. Thunder Valley Community Development Corporation (North America)<p><span style="background-color: initial;">The Thunder Valley Community Development Corporation (CDC) is a grassroots Lakota organization building food sovereignty on the Pine Ridge Reservation in North Dakota. Their reservation-wide Food Sovereignty Coalition is dedicated to reconstructing a healthy local food system. They have greatly increased food production on the reservation and train residents and students on Oglala food histories, current local foods, gardening, and food preservation.</span><br></p>
27. Wangi Tangni (Central America)<p><span style="background-color: initial;">In Nicaragua's Caribbean Coast, the women of Indigenous Miskita communities receive native plants from Wangi Tangni to grow for food, medicine, and reforestation. The organization provides communal and legal support for women, many of whom do not speak Spanish. The organization's overall mission is to promote political participation and gender equality through sustainable development projects such as indigenous plant rematriation.</span><br></p>
28. Zuni Youth Enrichment Project (North America)<p><span style="background-color: initial;">The public schools of the Zuni Pueblo in New Mexico and Arizona partner with the Zuni Youth Enrichment Project to build gardening spaces and provide nutrition education. The partnership is intended to reintroduce traditional knowledge and practices into students' educations about food. The Project hopes that the community gardens will also inspire more Zuni to grow their own food and reduce rates of obesity and diabetes in their communities.</span><br></p>
- Indigikitchen Is Bringing Native Food Sovereignty Online - EcoWatch ›
- 8 Gardening Tips From Indigenous Food Growers - EcoWatch ›
By Olivia Sullivan
One of the many unfortunate outcomes of the coronavirus pandemic has been the quick and obvious increase in single-use plastic products. After COVID-19 arrived in the United States, many grocery stores prohibited customers from using reusable bags, coffee shops banned reusable mugs, and takeout food with plastic forks and knives became the new normal.
Kamikatsu, Japan. Yuki Shimazu / CC BY-SA 2.0<p>This reveals a worldwide truth: Even products made mostly from easily recyclable materials like paper, aluminum or cardboard can't be sorted and recycled if they contain plastic components that can't be separated.</p><p>The truth is, some materials simply aren't recyclable, and <a href="https://advances.sciencemag.org/content/3/7/e1700782" target="_blank">only 9%</a> of all the plastic ever created has <em>been </em>recycled. As Kamikatsu's residents have painstakingly proven, no matter how many categories consumers sort their waste into or how diligently they scrub down their plastic food containers, most plastics <a href="https://www.greenpeace.org/usa/wp-content/uploads/2020/02/Greenpeace-Report-Circular-Claims-Fall-Flat.pdf" target="_blank">cannot be recycled</a>.</p><p>Meanwhile we keep hearing the <a href="https://thehill.com/opinion/energy-environment/504091-the-insanity-of-plastic-recycling" target="_blank">industry-driven narrative</a> that recycling can stop plastic from choking our marine life or littering our natural places. That's intentionally misleading.</p><p>Around the world, as in Kamikatsu, plastic is everywhere. With excessive amounts of plastic products and packaging stocked on store shelves, it's clear that zero-waste goals cannot be achieved by consumers alone. Plastic is not a "zero waste" material, so in order to achieve zero waste, companies must stop making so much plastic.</p>
Marine debris collected at Papahānaumokuākea Marine National Monument. NOAA<p>We can achieve that. The first steps include banning some of the worst and most polluting single-use plastics, placing a pause on the development of new plastics facilities, and protecting state and local governments' ability to enact more stringent regulations.</p><p>We must also shift the paradigm by holding producers responsible for the waste they create. By requiring new plastic products to contain recycled plastic and making producers fund the collection and recycling of plastic products, producers would be incentivized to design longer lasting products that can <em>actually</em> be reused and recycled.</p><p>These goals — outlined in numerous scientific studies and advocacy reports — have some forward motion. In the United States, a federal bill was recently introduced in both the House and the Senate, the <a href="https://www.congress.gov/bill/116th-congress/house-bill/5845" target="_blank">Break Free From Plastic Pollution Act</a>. If passed this bill — or others like it on the local, state or national levels — could help move the world beyond single-use plastics and make that needed systemic change a reality.</p><p>The bill hasn't moved forward since it was introduced this past February, but the world is still on a deadline. A recent study published in the journal <a href="https://science.sciencemag.org/content/early/2020/07/22/science.aba9475" target="_blank"><em>Science</em></a> looked at rising levels of plastic production and said "coordinated global action is urgently needed to reduce plastic consumption, increase rates of reuse, waste collection and recycling, expand safe disposal systems and accelerate innovation in the plastic value chain."</p><p>Requiring producers to stop making nonrecyclable products designed to be thrown out is the first step toward achieving that goal. Only then will Kamikatsu and other towns, cities and countries around the world finally be able to eliminate plastic pollution and reach 100% zero waste.</p><p><em>The opinions expressed above are those of the authors and do not necessarily reflect those of </em>The Revelator<em>, the Center for Biological Diversity or their employees.</em></p><p><a href="https://therevelator.org/author/oliviasullivan/" target="_blank">Olivia Sullivan</a> <em><em>is a zero waste associate with the U.S. Public Interest Research Group (U.S. PIRG) working on a campaign to move the United States beyond plastic.</em></em></p><p><em><em><span></span>Reposted with permission from <a href="https://therevelator.org/cities-zero-waste/" target="_blank">The Revelator</a>. </em></em></p>
The shelter in place orders that brought clean skies to some of the world's most polluted cities and saw greenhouse gas emissions plummet were just a temporary relief that provided an illusory benefit to the long-term consequences of the climate crisis. According to new research, the COVID-19 lockdowns will have a "neglible" impact on global warming, as Newshub in New Zealand reported.
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Scientists have discovered and diagnosed the first instance of malignant cancer in a dinosaur, and they did so by using modern medical techniques. They published their results earlier this week in The Lancet Oncology.
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By Joe Roman and Taylor Ricketts
The COVID-19 pandemic in the United States is the deepest and longest period of malaise in a dozen years. Our colleagues at the University of Vermont have concluded this by analyzing posts on Twitter. The Vermont Complex Systems Center studies 50 million tweets a day, scoring the "happiness" of people's words to monitor the national mood. That mood today is at its lowest point since 2008 when they started this project.
The Hedonometer measures happiness through analysis of key words on Twitter, which is now used by one in five Americans. This chart covers 18 months from early 2019 to July 2020, showing major dips in 2020. hedonometer.org<p>These same tweets also indicate a potential salve. Before pandemic lockdowns began, doctoral student <a href="https://scholar.google.com/citations?user=0P0ZYbIAAAAJ&hl=en" target="_blank">Aaron Schwartz</a> <a href="https://doi.org/10.1002/pan3.10045" target="_blank">compared tweets before, during, and after visits to 150 parks, playgrounds and plazas</a> in San Francisco. He found that park visits corresponded with a spike in happiness, followed by an afterglow lasting up to four hours.</p><p>Tweets from parks contained fewer negative words such as "no," "not" and "can't," and fewer first-person pronouns like "I" and "me." It seems that nature makes people more positive and less self-obsessed.</p><p>Parks keep people happy in times of global crisis, economic shutdown and public anger. Research has also shown that transmission rates for COVID-19 are <a href="https://www.sfchronicle.com/news/article/Is-risk-of-coronavirus-transmission-lower-15287602.php" target="_blank">much lower outdoors than inside</a>. As scholars who study <a href="https://scholar.google.com/citations?user=yFzb2EUAAAAJ&hl=en" target="_blank">conservation</a> and how nature <a href="https://scholar.google.com/citations?user=CCnUeN8AAAAJ&hl=en" target="_blank">contributes to human well-being</a>, we see opening up parks and creating new ones as a straightforward remedy for Americans' current blues.</p>
Park Visits Are Up During the Pandemic<p>According to the Hedonometer, sentiments expressed online started trending lower in mid-March as the impacts of the pandemic became clear. As lockdowns continued, they registered the lowest sentiment scores on record. Then in late May, effects from George Floyd's death in police custody and the following protests and police response once again could be seen on Twitter. May 31, 2020 was the saddest day of the project.</p><p>Recent surveys of park visitors around the University of Vermont have shown people <a href="https://osf.io/preprints/socarxiv/sd3h6" target="_blank">using green spaces more</a> since COVID-19 lockdowns began. Many people reported that parks were highly important to their well-being during the pandemic.</p>
<div id="4c7e4" class="rm-shortcode" data-rm-shortcode-id="bc0ac146ab2a94228f32d973fc2ab272"><blockquote class="twitter-tweet twitter-custom-tweet" data-twitter-tweet-id="1289428912879964160" data-partner="rebelmouse"><div style="margin:1em 0">#Goldengatepark #sf #quarantinemood https://t.co/9l3ufnbkt6</div> — Suvd (@Suvd)<a href="https://twitter.com/Suvd19486406/statuses/1289428912879964160">1596258783.0</a></blockquote></div><p>The powerful effects of nature are strongest in large parks with more trees, but smaller neighborhood parks also provide a significant boost. Their impact on happiness is real, measurable and lasting.</p><p>Twitter records show that parks increase happiness to a level similar to the bounce at Christmas, which typically is the happiest day of the year. Schwartz has since expanded his <a href="https://arxiv.org/pdf/2006.10658.pdf" target="_blank">Twitter study</a> to the 25 largest cities in the U.S. and found this bounce everywhere.</p><p>Parks and public spaces won't cure COVID-19 or stop police brutality, but they are far more than playgrounds. There is growing evidence that parks contribute to mental and physical health in a range of communities.</p><p>In a 2015 study, for example, Stanford researchers sent people out for one of two walks: through a local park or on a busy street. Those who walked in nature showed <a href="https://doi.org/10.1016/j.landurbplan.2015.02.005" target="_blank">improved moods and better memory performance</a> compared to the urban group. And a team led by <a href="https://penniur.upenn.edu/people/eugenia-gina-south" target="_blank">Gina South</a> of the University of Pennsylvania showed in a 2018 study that greening and cleaning up blighted vacant lots in Philadelphia <a href="http://dx.doi.org/10.1001/jamanetworkopen.2018.0298" target="_blank">reduced local residents' feelings of depression, worthlessness and poor mental health</a>.</p>
Creative Strategies<p>It isn't easy to create new parks on the scale of San Francisco's Golden Gate Park or the Washington Mall, but smaller projects can expand outdoor space. Options include greening vacant lots, closing streets and investing in existing parks to make them safer, greener and shadier and support wildlife.</p><p>These initiatives don't have to be capital-intensive. In the University of Pennsylvania study, for example, renovating a vacant lot by removing trash, planting grass and trees and installing a low fence cost only about US$1,600.</p><p>Urban green space is most needed in neighborhoods that have lacked funding for parks, especially given <a href="https://www.nytimes.com/2020/04/08/nyregion/coronavirus-race-deaths.html" target="_blank">COVID-19's disproportionate impact on Black and Latinx people</a>.</p><p>Cities can also create parklike spaces by <a href="https://theconversation.com/with-fewer-cars-on-us-streets-now-is-the-time-to-reinvent-roadways-and-how-we-use-them-140408" target="_blank">closing streets to cars</a>. Many cities worldwide are currently retooling their transportation systems for the post-COVID-19 world in order to <a href="https://thecityfix.com/blog/bicycles-slower-speeds-livable-city-paris-mayor-anne-hidalgo-plans-ambitious-second-term-dario-hidalgo/" target="_blank">reallocate public space</a>, widen sidewalks and make more space for nature.</p><p>Urban designers, artists, ecologists and other citizens can play a direct role, too, creating pop-up parks and green spaces. Some advocates <a href="https://www.bloomberg.com/news/articles/2017-09-15/a-brief-history-of-park-ing-day" target="_blank">transform parking spaces into mini-parks</a> with grass, potted trees and seating for just the time on the meter, to make a larger point about turning so much public space over to cars.</p><p>Or cities can invest a little more. Minneapolis, Cincinnati and Arlington, Virginia, have won <a href="https://www.tpl.org/parkscore" target="_blank">national recognition</a> for their ambitious investments in public park systems. These areas could serve as models for neighborhoods that lack access to parks.</p>
<div id="25fd0" class="rm-shortcode" data-rm-shortcode-id="383f0d2df0237e9359c30dcce6cd6c42"><blockquote class="twitter-tweet twitter-custom-tweet" data-twitter-tweet-id="1276558744835379201" data-partner="rebelmouse"><div style="margin:1em 0">Looking to safely get outside? Check out the best parks for social distancing in this year's top ten ParkScore citi… https://t.co/HJjEtDsrTD</div> — The Trust for Public Land (@The Trust for Public Land)<a href="https://twitter.com/tpl_org/statuses/1276558744835379201">1593190296.0</a></blockquote></div>
A New Park Deal?<p>The United States has historically driven economic recovery with major infrastructure investments, like the New Deal in the 1930s and the 2009 <a href="https://www.investopedia.com/terms/a/american-recovery-and-reinvestment-act.asp" target="_blank">American Reinvestment and Recovery Act</a>. Such investments could easily include nature-positive spaces.</p><p>Parks are not panaceas, as evidenced by the widely publicized <a href="https://www.nytimes.com/2020/07/06/nyregion/amy-cooper-false-report-charge.html" target="_blank">racist confrontation between a white woman and a Black birder</a> in New York's Central Park in early July. But Hedonometer data add to a <a href="https://advances.sciencemag.org/content/5/7/eaax0903?utm_source=miragenews&utm_medium=miragenews&utm_campaign=news" target="_blank">growing body of evidence</a> that they provide <a href="https://doi.org/10.1073/pnas.1807504116" target="_blank">clear mental health benefits</a>. Creating and expanding parks also <a href="https://www.nrpa.org/contentassets/f568e0ca499743a08148e3593c860fc5/economic-impact-study-summary.pdf" target="_blank">generates jobs and economic activity</a>, with much of the money spent locally.</p><p>We believe investments in nature are well worth it, offering both short-term solace in difficult times and long-term benefits to health, economies and communities.</p>
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New York State Attorney General Letitia James announced Thursday that she will attempt to dismantle the National Rifle Association (NRA), arguing that years of corruption and mismanagement warrant the dissolution of the activist organization, as CNN reported.