I’m pretty amazed that Savage Fam is not the biggest underground hip-hop group out there. “Hands of Vengance” is the first track I heard from them and it features Ant Loc, the main MC for Savage Fam. The track impressed me the way Cypress Hill’s “How I could just kill a man” hit me when I first heard it “This is the hardest shit out there” No rap group in the scene at the moment is hitting the issues of colonization, genocide and indigeneity with the lyrical dexterity of Savage Fam. All this with a foundation of solid beats and highly produced music videos. Maybe this shit’s too scary for white folks, the way Public Enemy was back in the day. If this is the case I invite you to let go of your fear and embrace the rage of Savage Fam.
Here are a few more of their vids :
reposted from submediaTV
Colonialism and the Green Economy: Villagers Defy Pressure to Forfeit Farms for Carbon-Offset
All names are fictitious as sources requested anonymity out of fear of retaliation. Anonymity and people’s requests that no pictures be taken were prerequisites for attaining interviews. No one wanted to go on record in connection to a new, politically charged, government program.
Consuela’s identity, like most indigenous farmers of the Americas, is strongly connected to the heirloom maize seeds her family plants on their milpas every year. She is from one of the most isolated parts of Mexico, called Marques de Comillas, within the state of Chiapas. It is bordered to the northwest by the Montes Azules, or Blue Mountains, and by the Guatemalan border on the other three sides. It is a low-lying area dominated by wetlands, tropical forests and mosquitoes and gives way to the Peten rainforest as it sprawls out across Guatemala and northward into the Yucatan Peninsula. Truthout interviewed Consuela as part of an investigation into the growing biofuel industry, and she talked with dignity and defiance about the reasons why she and her village refuse to plant African Palms for biofuels on their land.
Biofuels are fuels derived from plants, with African Palm and Jatropha the two main biofuel crops in Chiapas. African Palm is a plant used widely as a foodstuff, especially in the developing world, while Jatropha is not. While the use of food crops for biofuels has been connected to increases in food prices and shortages, non-foodstuff biofuels should be implicated, too. Productive agricultural land is a scarce resource, and the more humanity relegates to biofuels, the less goes to the cultivation of food.
Biofuel plantations could double the monetary benefit for Mexico. The refined fuel can be exported, and the growing trees themselves may generate carbon credits. Through biosequestration, these African Palms take in carbon, which Mexico can then sell on the various carbon markets. (Photo: Jennifer Coute-Marotta)Biofuel plantations could double the monetary benefit for Mexico. The refined fuel can be exported, and the growing trees themselves may generate carbon credits. Through biosequestration, these African Palms take in carbon, which Mexico can then sell on the various carbon markets. (Photo: Jennifer Coute-Marotta)Biofuels are increasingly being viewed as a “green” source of energy as depleting oil and gas reserves are becoming harder to find and extract. Mexico plans to have 15 percent of its national demand for aviation fuels sourced from biofuels. Additionally, the country is laying the groundwork for a biofuel exporting industry. In Tapachula, an exporting city on the coast, a new industrial zone was created in which a biofuel refinery was recently built. It is sandwiched between a coffee packing plant and an oil refinery.
Mexico sees itself as a future leader in the fledgling “green” economy, and biofuel plantations could double the monetary benefit. Not only can the fuels be used and exported, the plantations themselves may be able to generate carbon credits. One ton of carbon “sequestered” in the palm trees as they grow would be equal to one carbon credit. The Mexican government could then sell those credits on the market to private entities interested in offsetting their carbon footprint. In an effort to spur this new economic frontier, Chiapas has been subsidizing farmers and landholders to plant African Palm or Jatropha plantations.
Accordingly, the villages surrounding Consuela’s are said to be contributing to climate change mitigation by converting their agricultural plots and forest tracts to biofuel plantations. California, which has an agreement with Chiapas to monitor its carbon credit-generating activities, is deciding on whether to accept them as legitimate offset credits in its cap-and-trade scheme.
REDD protocol neither permits or denies monoculture plantations as acceptable projects for carbon credit generation. Yet, it most likely will. How is it that plantations of palm trees for oil production can be accepted under a mechanism designed to conserve forests of the Global South? (Photo: Jennifer Coute-Marotta)REDD protocol neither permits or denies monoculture plantations as acceptable projects for carbon credit generation. Yet, it most likely will. How is it that plantations of palm trees for oil production can be accepted under a mechanism designed to conserve forests of the Global South? (Photo: Jennifer Coute-Marotta)Truthout interviewed Anne Petermann, the executive director of Global Justice Ecology Project. GJEP is an organization researching the impacts of biofuels on indigenous populations in Chiapas. “The use of palm oil plantations as carbon offsets,” she said, “will allow the world’s biggest polluters to continue emitting greenhouse gases while pretending to mitigate them through offsetting. At the same time, communities that have traditionally cared for the land are being faced with forced evictions or economic pressure to convert their lands to biofuel plantations. Chiapas is yet another example of the dangers of putting too much emphasis on forest carbon offsets and biofuels as a means to mitigate climate change.”
Such carbon credit-generating projects may soon find a home in an international climate change mechanism known as REDD (Reducing Emissions from Deforestation and Forest Degradation). REDD creates a financial incentive to conserve forests through the marketization of trees’ natural ability to store carbon as biomass. Originally taking the form of individual carbon offset projects, REDD is morphing into national government programs in the Global South as the World Bank, other multinational institutions and the United Nations funnel money toward their creation.
Currently, REDD protocol neither permits nor denies biofuel plantations as an acceptable option for carbon credit generation. It likely will, however, considering that the UN Framework Convention on Climate Change includes plantations under its definition of a forest and views them as legitimate offset projects for countries signed onto the Kyoto Protocol (the United States is not a signatory). But how can a monoculture plantation of African Palm be accepted under a practice, the mission of which is to conserve forests? Until the problems surrounding the definition of a forest are resolved and unequivocally deny monoculture plantations as fitting that definition, attempts to save the world’s forests will be subject to the interests of industry.
It is important to note that the European Union’s Emissions Trading Scheme does not permit such offsets because “[these] projects cannot deliver permanent emissions reductions.” Trees simply do not live forever.
The following speech was given by First Nation/Abenaki leader Luke Willard at the Put People and the Planet First Vermont May Day demonstration in Montpelier. This rally, largely organized by the Vermont Workers Center, made history by being the largest weekday demonstration in the long history of Vermont’s Capital City. Despite rain, cold, and a grey sky, and despite the fact that Montpelier has a population of only 7800 people, 2000 Vermonters marched to demand that the needs of the People and the Planet be valued over corporate greed.
Hello Vermont Workers, Farmers, Environmentalists, Abenaki, and Revolutionaries!!!
My name is Luke Willard. I’m the Chairman of the Vermont Commission on Native American Affairs, a Firefighter and Rescuer, and I’m a Conservation Organizer for the Vermont Sierra Club and the Nulhegan Abenaki Tribe in the Northeast Kingdom. Just over a year ago, I was here to celebrate the state recognition of the Nulhegan, of which I am a member, and Elnu Abenaki tribes, and I’m very happy to report that I will be here again six days from now to celebrate the state recognition of two more tribes… the Koasek and the Missisquoi!
As a Conservation Organizer, it is my job to work at the grassroots level to encourage communities to create their own Town and Tribal Forests. We call it the OUR Forests OUR Future initiative… and we do not stand alone! So I give a shout out to the Vermont Workers Center, the AFL-CIO, 350 Vermont, and many others.
So what is Our Forests Our Future? My people have known for centuries that the land we walk upon is a gift. From this land, my people were able to meet their every need while maintaining the health and beauty of the land we call N’dakinna in the Abenaki language. Today, most know it as the Green Mountain State… Vermont. Unfortunately though, this gift has been taken for granted.
Greedy corporations, self interested out-of-staters, and even some Vermonters who have traded in their birthright for real or imagined swollen bank accounts, do not see the majestic mountains, and miles of forests. They do not see the herbs of spring, the bounties of late summer, and the colors of autumn. They do not hear the ripples of a mountain stream, the call of the loon, or the wind as it dances with leaves of a giant Vermont maple. They do not benefit from growing organic vegetables or the blessing of a deer or moose who sacrifices itself to complete the circle of life. They only see potential development, dollar signs, a place to put their pollution, and an investment in vacation home development for the wealthy who reside in lands far south of these green and rugged hills. These people, the enemies of Vermont’s working families, only hear what they want to hear. They only see the alleged benefit from the gain of elitist non-productive economic and political power, and they seek to exchange that which could serve the community, for the destruction that can only result from their personal gain. This is the challenge set before us as we, today, declare that a healthy and vibrant forest, a clean and sustainable environment, is a basic birth right of all Vermonters!
My people, the Abenaki, also know that this planet is changing. Our climate is changing. But as we adapt to these changes, it is necessary for us to lend a hand to our four-legged friends so that they may adapt to our changing environment by establishing forested migration corridors particularly in the northeast so that animals have a safe route from the spine of the Green Mountains to the vast forests of northern New Hampshire, Maine, and Quebec. We propose doing so through the creation of a mosaic of new town and tribal forests!
But let us not forget the two-legged creatures… you and me. Moms, Dads, Grandmothers, Grandfathers, and our greatest resource… our children. In exchange for our stewardship… yours and mine… Town forests and tribal forests can provide clean air to breath and clean water to drink. They can also provide essential food and medicines that haven’t been poisoned by synthetic fertilizers, hormones, and genetically modified organisms… Firewood for the disadvantaged and/or elderly… Cooperative maple sugaring… and a place for teachings our children the simplicity of sustainable living and stewardship!
Last year, over 1500 people signed our petition for the creation of new town forests. These petitions were delivered to the Governor and leaders of the Vermont General Assembly. We are pleased to report that this year the Governor is supporting increased funding for the Vermont Housing and Conservation Fund. This year, though, we are circulating a new petition… one that will demonstrate Vermont’s overwhelming support for Tribal Forests! It is our intention, this summer, to deliver this petition to the Governor, and to work with the administration to secure the first true and new Abenaki forest in over 200 years!
After 400 years of oppression, genocide, eugenics, and the near eradication of our culture and our people, it is time that the first Vermonters, the original Vermonters, the Abenaki, win back a meaningful piece of what was once all ours! We demand tribal-communal lands that we can hunt, fish, gather wood, and medicine. We demand a return of those tools of nature which were stolen from us generations ago. We do not stand before you today asking that we be become a ward of the state. No my fellow Vermonters; we stand before you today to demand that we be allowed the resources to not only safeguard our environment, but also to take care of our own people!! We are here today to declare that the time has come to establish Abenaki Tribal Forests in the Great State of Vermont!
Let me be as clear as I can… We do not seek acceptance or recognition from a federal government which is marred in blood, war, imperialism (both abroad and at home), corruption, inaction, and failure. We do not seek rights to gambling or other vices. We simply seek to work with the State of Vermont in setting aside lands which we can preserve in its natural state, and work according to our traditions; those which predate 1492 and 1791. We seek a place in these Green Hills that we can, again, call our own!
And here, we know we are not alone. We have been working with the Vermont Sierra Club and others represented in this crowd today to achieve these goals. We understand that our battle will only be won through a grand and united Popular Front composed of all those individuals and organizations who are gathered here today in solidarity! And in turn, we, the Nulhegan Abenaki, look forward to working with you to see that Vermont Put’s People and The Planet First!
So, as the sun goes down over this failed empire of greed, we, the Abenaki people, the People of the Dawn, reach out our hand in friendship to all Vermonters; be they the sons and daughters of the Green Mountain Boys, the grandchildren of Quebecquoi immigrants, or more recent arrivals. Together we are Vermont Strong and together we will win!
May 2, 2012
No matter what you know about Lewis and Clark, the Hopi Snake Dance, the occupation of Wounded Knee village, or the Seminole Freedmen claim, you have never before seen those and myriad other historic episodes from these perspectives. In this first-of-its-kind anthology, American Indian scholars examine crucial events in their own nations’ histories. On the one hand, these writers represent diverse tribal perspectives. On the other, they share a unifying point of view grounded in ancestral wisdom: the Cosmos is a live being, Earth is our Mother, the North American tribes are engaged in national liberation struggles, and Indigenous realities are as viable as any other. Fanciful? Read this book and see whether you still think so.
“There is no question that Native Historians Write Back is right on target with its truth seeking and truth telling. This anthology must be commended for its intelligence, courage, integrity, and grace.” —Simon J. Ortiz, author of Speaking for the Generations: Native Writers on Writing
The Origin of the Indigenous Paradigm in Historiography | Susan A. Miller
The Indigenous Paradigm in American Indian Historiography | Susan A. Miller
The Lewis and Clark Story, the Captive Narrative, and the Pitfalls of Indian History | Elizabeth Cook-Lynn
Hopi Culture and a Matter of Representation | Lomayumtewa C. Ishii
The United States Has No Jurisdiction in Sioux Territory | Vine Deloria, Jr.
Calling Badger and the Symbols of the Spirit Language: The Cree Origins of the Syllabic System | Winona Stevenson (Winona Wheeler)
Looking after Gdoo-naaganinaa: Precolonial Nishnaabeg Diplomatic and Treaty Relationships | Leanne Simpson
Removing the Heart of the Choctaw People: Indian Removal from a Native Perspective | Donna L. Akers
Decolonizing the 1862 Death Marches | Waziyatawin Angela Wilson
The United States v. Yellow Sun et al. (the Pawnee People): A Case Study of Institutional and Societal Racism and U.S. Justice in Nebraska from the 1850s to the 1870s | James Riding In
The Ruby Valley Indian Reservation of Northeastern Nevada: “Six Miles Square” | Steven J. Crum
Chairmen, Presidents, and Princesses: The Navajo Nation, Gender, and the Politics of Tradition | Jennifer Nez Denetdale
Seminoles and Africans under Seminole Law: Sources and Discourses of Tribal Sovereignty and “Black Indian” Entitlement | Susan A. Miller
Countering Colonization: The Albuquerque Laguna Colony | Myla Vicenti Carpio
Six Pawnee Crania: Historical and Contemporary Issues Associated with the Massacre and Decapitation of Pawnee Indians in 1869 | James Riding In
reposted from Unsettling America
Hours after a police officer shot during a search of a Mapuche Indian community in the southern region of Araucania died of his wounds, Chilean officials announced a special committee to address the problem of violence in the area.
Sgt. Hugo Albornoz of the Carabineros – Chile’s militarized national police – died Monday night at the hospital in Temuco, Araucania Gov. Andres Molina said.
The sergeant was shot while providing cover for a search of the Mapuche community of Wente Winkul Mapu, commanders said.
Werken.cl, a Web site associated with Mapuche activists, said residents of Wente Winkul Mapu have been trying to recover Indian land currently held by three forestry companies and land baron Juan de Dios Fuentes.
Monday’s search came two days after at least six hooded men shot at a Carabineros post set up to protect Fuentes’ estate.
The head of the Carabineros, Gustavo Gonzalez, told reporters at the scene of Albornoz’s fatal shooting called the assault an ambush and said that two other officers were wounded.
via Latin American Herald Tribune – Chilean Cop Shot During Search of Indian Community Dies.
of course, when corporations and wealthy landowners steal from and murder indigenous people, the media takes little notice. when the threatened communities fight back, they are terrorists.
according to liberacion total, ten houses were ransacked by the thugs in uniform – which included members of the GOPA – the special operations unit of the police forces. all that was found were a shotgun and a balaclava – enough “evidence” to detain two women who occupied the houses where the offensive hunting weapon and mask were found.
the article goes on to say that the local mapuche community has been fighting to prevent the racist land owner and timber companies from illegally taking mapuche land.
“Columbus was a wétiko. He was mentally ill or insane, the carrier of a terribly contagious psychological disease, the wétiko psychosis. The Native people he described were sane people with a healthy state of mind. Sanity or healthy normality among humans and other living creatures involves a respect for other forms of life and other individuals. I believe that is the way people have lived (and should live). The wétiko psychosis, and the problems it creates, have inspired many resistance movements and efforts at reform or revolution. Unfortunately, most of these efforts have failed because they have never diagnosed the wétiko as an insane person whose disease is extremely contagious.”
—Jack D. Forbes,
Celebrated American Indian thinker Jack D. Forbes’s Columbus and Other Cannibals was one of the founding texts of the anticivilization movement when it was first published in 1978. His history of terrorism, genocide, and ecocide told from a Native American point of view has inspired America’s
most influential activists for decades. Frighteningly, his radical critique of the modern “civilized” lifestyle is more relevant now than ever before.
Identifying the Western compulsion to consume the earth as a sickness, Forbes writes:
“Brutality knows no boundaries. Greed knows no limits. Perversion knows no borders. . . . These characteristics all push towards an extreme, always moving forward once the initial infection sets in. . . . This is the disease of the consuming of other creatures’ lives and possessions. I call it cannibalism.”