Lessons in Environmental Justice. Группа авторов
Like the characters in The Matrix, our situation involves living under nearly total domination, and our possibilities for liberation are greatly limited because of the lack of consent. The educational, social, cultural, and political institutions of the United States seek to create the false reality that Indigenous peoples were not violently dispossessed of land and that U.S. colonialism is largely over. In this false reality, Indigenous peoples are seen as either tragically eliminated or romantically clinging to a holistic environmental ethic.
In terms of environmental injustice, our ancestors would have likely believed that today’s times are ones in which environmental destruction has occurred at the same time that relationships of consent have been diminished. Today, through actions such as the resistance to the Dakota Access Pipeline and the Unist’ot’en Camp, Indigenous peoples largely do not have the right to consent to the actions of other groups that affect environments in which Indigenous peoples live, work, and play. There is a lack of concern, broadly, with whether our nonhuman relatives consent to how they are treated by industries such as oil and gas, commercial agriculture, and mining. The landscape-scale environmental change caused by these industries demonstrates little concern for the well-being of nonhuman lives and ecosystems. Our ancestors would have also noticed a marked lack of respect for those entities for whom we cannot consent, such as the climate system. It seems like some people will not be sufficiently concerned about climate change until it is too late.
As a solution, when Indigenous peoples invoke their own cosmologies and philosophies, they seek to bring attention both to the maintenance of colonial domination and to Indigenous traditions of environmental stewardship that offer underrepresented visions for environmentally just futures. Indigenous cosmologies and philosophies call for concrete reforms, such as land reclamation, at the same time that they suggest shifts in consciousness of human relationships to the nonhuman world. When Indigenous peoples advocate for their own philosophies and cosmologies, they should not be mistaken for expressions of spirituality reminiscent of the conceptions of faith, spirituality, or transcendence that are common in some types of Christianity. Rather, Indigenous philosophies and cosmologies often refer to moral relationships, especially moral qualities such as consent, that are connected systematically with human relationships to the environment.
Environmental justice, then, is about consent, but not just any type of consent. It is about understanding the ways in which consent and dissent are part of our daily lives, engagement with politics and economics, and our connections to the land and nonhuman worlds around us. Indigenous environmental justice pushes us to be aware of the different dimensions of consent around us. But, again, consent is just one moral quality, and further study and practice of Indigenous environmental traditions speaks to many other moral relationships, such as responsibility and accountability, and moral qualities, such as trust and reciprocity.
Deepening Our Understanding
1 On a daily basis, people are affected by the food they eat, the air and water they are exposed to, and materials and chemicals they interact with in buildings and the land.On a piece of paper, place yourself in the center. Using lines, draw out how many different types of exposures as you can think of that you are exposed to every day from food, air, water, buildings, and the land. These exposures may be risky or not.For each exposure, guess what industry or government entity controls it.For each one, describe whether you feel that you have consented or would have a chance to dissent to it.
2 Think about other systems of oppression that result in environmental injustice (imperialism, settler colonialism, patriarchy, capitalism, democracy, and the like). For a particular system, list the ways in which your participation, or consent, is integral to this environmental injustice.
References
Allard, L. (2017, February 4). How powerful could we be if we agree to stand our ground on our treaty land. Yes! Magazine. https://www.yesmagazine.org/orphan/2017/02/04/to-save-the-water-we-must-break-the-cycle-of-colonial-trauma/
Anaya, J. (2004). Indigenous peoples in international law. New York: Oxford University Press.
Archuleta, M., Child, B. J., & Lomawaima, K. T. (2000). Away from home: American Indian boarding school experiences, 1879–2000. Phoenix, AZ: Heard Museum.
Cultural Survival. (2005, October 24). Gwich'in human rights threated by ANWR drilling. Cultural Survival News & Articles.
Dhillon, J., & Estes, N. (2016). Introduction: Standing rock, #NoDAPL, and Mni Wiconi cultural anthropology, Hot Spots. https://culanth.org/fieldsights/1007-introduction-standing-rock-nodapl-and-mni-wiconi
Duthu, N. B. (2008). American Indians and the law. New York: Viking.
Estes, N. (2019). Our history is the future: Standing Rock versus the Dakota Access Pipeline, and the long tradition of Indigenous resistance. Brooklyn, NY: Verso.
Gilio-Whitaker, D. (2019). As long as grass grows: The Indigenous fight for environmental justice, from colonization to Standing Rock. Boston, MA: Beacon Press.
Grijalva, J. M. (2017, April 12). Resistance, resilience and reconciliation. JURIST - Academic Commentary. http://jurist.org/forum/2017/4/James-Grijalva-resistance-resilience-and-reconciliation-indigenous-human-rights-to-environmental-protection-in-afrenzy.php
Hill, S. (2008). “Travelling down the river of life together in peace and friendship, forever”: Haudenosaunee land ethics and treaty agreements as the basis for restructuring the relationship with the British Crown. In L. Simpson (Ed.), Lighting the eighth fire: The liberation, resurgence, and protection of Indigenous nations (pp. 23–45). Winnipeg, Manitoba, Canada: Arbeiter Ring Publishing.
Hoover, E. (2017). The river is in US. Minneapolis: University of Minnesota Press.
Howe, C., & Young, T. (2016). Mnisose. Cultural anthropology, Hot Spots. https://culanth.org/fieldsights/1016-mnisose
LaPier, R. R. (2017). Invisible reality: Storytellers, storytakers, and the supernatural world of the Blackfeet. Lincoln: University of Nebraska Press.
Mascarenhas, M. (2012). Where the waters divide: Neoliberalism, white privilege, and environmental racism in Canada. Lanham, MD: Lexington Books.
Morgan, T. (1889). The Indian Commissioner’s report. Friends Intelligencer and Journal, 46, V.
Ransom, J. W., & Ettenger, K. T. (2001). “Polishing the Kaswentha”: A Haudenosaunee view of environmental cooperation. Environmental Science & Policy, 4(4), 219–228.
Royster, J. V. (1995). The legacy of allotment. Arizona State Law Journal, 27, 1–77.
Sanders, D. E. (1977). The formation of the World Council of Indigenous Peoples Copenhagen, Denmark: International Secretariat of International Work Group for Indigenous Affairs.
Simpson, L. (2008). Looking after Gdoo-naaganinaa: Precolonial Nishnaabeg diplomatic and treaty relationships. Wicazo Sa Review, 23(2), 29–42.
Small, G. (1994). War stories: Environmental justice in Indian country. Daybreak, 4(2).
Spice, A. (2018). Fighting invasive infrastructures: Indigenous relations against pipelines. Environment and Society, 9(1), 40–56.
Stremlau, R. (2005). “To domesticate and civilize wild Indians”: Allotment and the campaign to reform Indian families, 1875–1887. Journal of Family History, 30(3), 265–286.
Tarbell, A., & Arquette, M. (2000). Akwesasne: A Native American community’s resistance to cultural and environmental damage. In R. Hofrichter (Ed.), Reclaiming the environmental debate: