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Yahoo
19-04-2025
- Politics
- Yahoo
United Nations Indigenous forum considers moving outside US
Pauly DenetclawICT Delegates to the United Nations Permanent Forum on Indigenous Issues – one of the largest annual gatherings at UN headquarters in New York City – may decide to move future meetings outside the United States because of the current political climate. Fears about treatment of international visitors and difficulty or delays in gaining visas to travel into the U.S. are already reducing attendance at this year's meeting, which is set to start Monday and run through May 2. Now members are considering moving the event altogether. 'We're concerned about the ability of Indigenous people from around the world to actually make it in the country and not be harassed,' Geoffrey Roth, Standing Rock Sioux, one of 16 members of the Permanent Forum, told ICT Friday. 'Considering the safety of Indigenous peoples and their ability to actually make it to meetings and participate in a meaningful way,' he said, 'I think it's time to move, and that's my personal opinion.' Roth has heard from delegates and representatives that it's not a safe time to travel to the United States, and they're scared to do it. On top of that, visas are being denied or delayed, impacting those who can participate — especially those from countries in Africa or from Russia. The chair of the forum, Hindou Oumarou Ibrahim, an Indigenous Mbororo woman from Chad, issued a letter on April 15 calling on all member states to issue visas in a timely manner and give unimpeded access for Indigenous participants. Ibrahim cited Article 25 of the International Covenant on Civil and Political Rights that guarantees the right for every citizen to take part in public affairs, as well as Articles 2 and 26, which affirms nondiscrimination of using such rights. 'A different level of concern' Each spring for more than 20 years, the floor of the United Nations General Assembly Hall has become a homecoming for Indigenous leaders, activists, delegates and representatives for the opening ceremony to the Permanent Forum. Indigenous people who are separated by oceans, continents, rivers and colonial borders become friends and colleagues — working together to strengthen Indigenous rights locally and globally. 'It's extremely important we have all of these voices come together, and we speak with as unified a voice as possible in the global perspective,' Roth told ICT. Since 2002, the Permanent Forum, a high-level advisory body to the UN that is known as PFII, has held an annual meeting at the United Nations headquarters in New York City. It has grown to become the second-largest event held at 760 United Nations Plaza. The annual meeting has become known as a global platform for Indigenous people to push for dialogue, cooperation and concrete action on issues that impact their communities. This year, however, forum members have already discussed the possibility of moving the annual meeting out of the United States — permanently. 'I think we're seeing a whole different level of concern about traveling here and being safe while in New York and while at this meeting,' Roth said. One member of the forum has had their travel visa delayed for a second year in a row. This is unusual, considering that members are nominated by either a government or chair of the Economic and Social Council, one of the main organs that make up the UN. It's possible the member may not be able to attend this year's forum at all, Roth said. Unable to attend There is a history of Indigenous people from countries that are adversaries of the United States having their visas denied or delayed. However, the issue has become more widespread and prevalent. Four months into President Donald Trump's new administration, international arrivals have plummeted. Some are angered by Trump's tariffs and rhetoric. Others are alarmed by reports of tourists being arrested at the border, denied entry into the country, or detained for questioning for several hours to days. Roth said folks haven't explicitly mentioned Trump's policy but the proposal to relocate the forum is likely to be presented. 'I anticipate a recommendation to move it,' Roth said. 'But I'm not sure if that's going to happen or not. We'll see through the deliberations. It will also be important for us to hear from Indigenous people that did make it. But I am receiving a lot of messages that individuals just aren't going to be making it this year.' Roth is worried that participation is going to plummet this year, which will impact the success and work of the forum. The purpose of the annual meeting is to gather interventions, which are essentially calls to action, that will be used in a report to the United Nations. If the 16 members agree to recommend moving the meeting, it would be included in the annual report to the UN and implemented. Ultimately, it would take several years because of how far ahead the UN events are planned. The Permanent Forum does have the authority to change venues, per the Economic and Social Council Resolution 2000. It states that the 16-member board 'decides that the Permanent Forum shall hold an annual session of ten working days at the United Nations Office at Geneva or at United Nations Headquarters or at such other place as the Permanent Forum may decide in accordance with existing financial rules and regulations of the United Nations.' The annual reports provide expert advice and recommendations to the UN system. The forum members, based on interventions, advocate globally for Indigenous rights and the implementation of the United Nations Declaration on the Rights of Indigenous Peoples, known as UNDRIP. 'We're not going to have as many Indigenous people here that we typically would, and we're not going to have that perspective from those people as well,' he said. Voices unheard Indigenous communities in the Democratic Republic of Congo, for example, are experiencing severe human rights violations because of mining development. Congolese Indigenous people gave testimony to the Permanent Forum on Indigenous Issues that resulted in a call to action. Ibrahim, the forum chair, called on the Congo government to intervene and for the UN to investigate human rights violations. The forum wouldn't have known this was happening if Congolese Indigenous people weren't able to advocate for their communities. Indigenous people from Russia have already told Roth that there will be a much smaller group attending this year. This means hunting, fishing and mining issues from those communities won't reach the international stage that the forum offers. This story contains material from The Associated Press. Our stories are worth telling. Our stories are worth sharing. Our stories are worth your support. Contribute $5 or $10 today to help ICT carry out its critical mission. Sign up for ICT's free newsletter.
Yahoo
18-04-2025
- General
- Yahoo
Cultural burning: ‘Fire teaches us many lessons'
Pauly DenetclawICT Bill Tripp, Karuk, has been a cultural fire practitioner nearly his entire life. He remembers being four years old, cracking acorns as he waited for his great-grandmother to wake up so they could talk in the mornings. Eventually he turned his attention toward the woodstove and tried to build a fire. His great-grandmother heard him and joined him in the main living area. 'She came out and she told me, 'If you're going to be playing with fire, you're going to do something good with it,'' Tripp recalls. SUPPORT INDIGENOUS JOURNALISM. She took him outside underneath the black oak trees, and told him to burn a straight line. Tripp was left with a small pack of matches and good weather for a slow-burning fire. 'I remember laying on my belly using those matches,' he told ICT. 'I could at least get a light, but I couldn't get it to burn completely, you know? I started doing different things, arranging the fuels different, lighting in multiple places, and using heat to draw together — just with little four-inch flame links. I learned a lot that day.' He went back inside to tell his great-grandmother. 'I used every last match, but I did it, and I was just so proud of myself,' he said. 'And she said, 'Okay, I'll teach you.' So she started telling me the stories. I'm just so grateful that I passed that test that day, because I might not have learned anything if I hadn't.' Tripp has been a cultural fire practitioner ever since. He still uses cultural fire to care for the land around his home. Today, he's also the director of natural resources and environmental policy for the Karuk Tribe in northern California. For years, the tribe has worked toward decriminalizing cultural fire and creating legal protections for cultural fire practitioners in the state. In late February, in the aftermath of the devastating Los Angeles fires, the tribe signed a first-of-a-kind agreement with the state to remove bureaucratic barriers for cultural fire practitioners. The agreement comes at a time of growing recognition that Indigenous knowledge of land stewardship could reduce the amount of undergrowth that fuels wildfires in California, according to Indigenous activists, scholars and cultural fire practitioners. It's time, Tripp said, to shift the focus to using cultural fire, or 'good fire.' Hot, dry conditions Ash, grief and loss are the remnants of the recent fires in Los Angeles, the deadliest and most destructive wildfires in California's history. More than 11,500 homes were burned across 60 square miles, and 30 people lost their lives as of April 15. It will likely take months for the debris to be cleared and years for the area to recover, according to research from the Urban Institute. Even then, affordable housing could be drastically reduced, the National Low Income Housing Coalition reports. The fires also have drawn attention to the fact that California's ecosystem is largely fire-dependent, having relied on fires over the centuries to kill out undergrowth that can fuel the spread of wildfires. Climate change has modified the dynamics, however. Starting in 2020, the state experienced a severe drought that ended in December 2022, when the first of nine so-called atmospheric rivers dumped huge amounts of water from the tropics onto the West Coast. The dramatic increase in rainfall over the next two years encouraged the growth of vegetation and resulted in a wildflower superbloom. Record-breaking heat then returned with reduced levels of precipitation that led to dry conditions again in late 2024, turning the lush vegetation into a tinderbox. The hot, dry weather increased the intensity of the wildfires by six percent and made them 35 percent more likely to occur, according to a report from the World Weather Attribution. On Jan. 7, the first of the Los Angeles fires erupted, with stronger-than usual Santa Ana winds accelerating their spread. Carrying on traditions For thousands of years, Indigenous people across the world have used cultural fire to bring vital nutrients back to the soil, promote the growth of cultural plants and clean the land. In the area now known as California, cultural burning goes back centuries, according to Jessa Calderon, the land, water, and climate justice director at Sacred Places Institute for Indigenous Peoples in Los Angeles. 'There is documentation from the Spanish diaries that talked about an area near San Pedro, and they called it the Bay of Smokes. What was happening at that time was traditional burning,' Calderon said. 'When the Spanish made their way back, what they described was a place that was like an untouched paradise,' she said. 'But it, in fact, had been very manicured, because the peoples have always carried on that tradition of taking care of the land, preventing disease with fire, allowing new growth and new shoots with fire. It's important to keep those traditions.' For more than 150 years, however, the state of California explicitly banned the use of cultural fire. Article 10 of an 1850 law called Government Protection of Indians, stated, 'If any person or persons shall set the prairie on fire or refuse to use proper exertion to extinguish the fire when the prairies are burning, such person or persons shall be subject to fine or punishment, as a Court may adjudge proper.' The law contained 20 articles, which are legal rules, and it didn't apply to white people. Its main purpose was to remove Indigenous people from their land, Indigenous children from their families, and impose forced, indentured servitude to white people, according to a report by the California Research Bureau. As late as the 1930s, Indigenous people were killed for using cultural fire to take care of the land, said Karuk Chairman Russell Attebery. Despite this ban, Karuk people would still work secretly to put fire to land. 'I know from speaking with elders, that they would know that an area needed to be burned, and they would go out and jerry rig something that would ignite when they were back in town,' Attebery told ICT. '(The fire) would burn off an area where they knew needed to be burned to reduce the high brush, and the fuels for the fires. They couldn't use their cultural burning ways.' Fire was essential to growing the beargrass needed to weave their baskets, and Karuk people risked their lives to maintain this practice. The threats caused some Native people, however, to lose their knowledge of cultural burning, Tripp said. 'Some individual families have been able to maintain the practice at smaller scales, close at home, but to manage our food, fiber and medicinal groves out there across the landscape, we just simply haven't been able to do that without, back 100 years ago, getting potentially killed, or in more recent years, being cited fines for arson,' Tripp said. Fire reduced plant material — such as dead leaves, fallen pine needles or dry grass that can fuel wildfires — allow beneficial native plants to grow. 'For the plant life, it is a blessing,' Calderon said, 'because there are a lot of plants that we utilize that actually need fire.' Melissa Adams, San Carlos Apache, a cultural fire practitioner who is also a scholar and researcher, said she tapped into Indigenous knowledge and the history of cultural burning while enrolled in a doctoral program at the University of California-Davis. 'I have learned from my own tribe how we placed fire to the landscape for our cultural medicines, for ceremonial ways,' Adams told ICT. 'We have the tribes in California that placed fire purposely for ecological benefits and, from what I've learned, they call it 'cleaning up their forests.'' The use of fire, however, can be heavily restricted in some areas, Adams said. 'Fire restrictions are very prevalent within our fire management systems,' Adams said. 'As a fire practitioner, it's really hard to get fire on the ground in fire-prone communities and fire-prone places such as Southern California.' 'Good fire' More than 80 percent of the Karuk Tribe's cultural and medicinal plants are reliant on fire, according to a report, 'Good Fire II,' co-authored by Tripp that was released by the Northern California tribe in March 2024. Some of the medicinal plants are acorn-bearing oak trees, natural tobacco, hazel tree, and beargrass. 'Karuk people have been using fire to enhance our traditional food, fiber and medicinal resources since time immemorial,' Tripp said. 'We've gone more than a century now without being able to freely practice this at meaningful scales.' Cultural fire is different from prescribed burns, according to practitioners. Cultural fire is given to the land in a spiritual and holistic way that aligns with an Indigenous nations' cultural values. Prescribed burns lack any cultural connection or element. The Karuk Tribe has been at the forefront of defending tribal sovereignty when it comes to cultural burning and protecting cultural fire practitioners. Although cultural burning by Indigenous people was outlawed in 1850, private landowners were able to apply for burning permits but not without heated debate. At the turn of the century, there was huge controversy over the use of good fire, even on private land. The U.S. Forest Service, in 1905, formally adopted the policy of fire exclusion — meaning all types of fire, prescribed and natural, would be banned, prevented or suppressed, according to a 1999 book, 'Prescribed Burning in California Wildlands Vegetation Management,' by Harold H. Biswell. The Red River Lumber Company in Shasta, California, advocated for the use of good fire but faced pressure to stop in 1913 and ultimately complied. In 1924, the California Department of Forestry adopted the same fire exclusion policy as the federal government. By 1945, the negative impact of these policies on the fire-dependent California ecosystem prompted the state to allow private landowners to apply for burning permits. Unfortunately, the permit system had one weakness: It left landowners with the bill for any fire suppression costs or damages caused by escaped fires, which are prescribed burns that go out of control. The California Department of Forestry continuously reminded landowners of this, partly, as a scare tactic. The fear of paying fire suppression costs, coupled with the boom in housing development, effectively stifled the use of prescribed burns by private landowners. The prescribed burn provisions required tribes to apply with the state for permission to conduct burns on their lands, in the same way that private landowners could apply. The Karuk Tribe saw that as diminishing tribal sovereignty and never used the process. 'We've had to establish partnerships with other entities that are covered under the state and don't have sovereignty,' Tripp said. 'They've agreed to help us protect our sovereignty by being applicants for the permits.' This historical wrong was corrected last year. On Sept. 27, 2024, California Gov. Gavin Newsom signed the Cultural Burning bill. For the first time in California history, the state recognized and affirmed tribal nations' inherent right to oversee cultural burnings. The only caveat was that the tribes had to reach an agreement with the California Natural Resources Agency and local air quality officials first. The Karuk Tribe worked with the agency and air quality officials to become the first Indigenous nation to use the new law to form a sovereign-to-sovereign agreement with the state to oversee and manage its own cultural burnings. 'I feel a little bit anxious because we're not getting out there and getting more done fast enough,' Tripp said. 'I've known the benefits all my life, growing up in my traditional village and getting out there and burning with my family at four years old.' He's seen first hand the benefits of cultural fire on the land, and is excited to see the benefits put to use in coming years. 'I remember some of the early lessons of burning underneath the white oak trees that hadn't burned in 10, 15 years,' Tripp said. 'The next year you had trilliums, you had wild ginger, you just had all these other [plants] you never saw before coming up, and it didn't take a lot of fire.' Despite the historic agreement, damage to the land has already been done and there is a lot of work ahead, said Calderon, who is Tongva, Chumash and Yaqui. 'Within that time of it being outlawed, there were invasive species that Europeans had brought with them that started to become rampant,' Calderon said. 'Our own traditional plants, along with these plants, are now becoming mass fuel for any fire that would come through. So you've got all of this land that stopped being cared for and tended to by outlawing our culture and traditions, and it just becomes a devastation.' Adams said the public should learn that fire can be beneficial. 'For so long, the public narrative of fire has been one that's rooted in fear, one that's only connection to fire is sources of destruction, of loss,' Adams said. 'Perhaps by changing our interrelationship with fire, how we think about it, how we interact with it, to a more stewardship view – that there are ecological benefits, cultural benefits, relational benefits that fire presents.' Incorporating Indigenous practices Cultural fire could be an important tool to help mitigate the devastation and intensity of wildfires in California and beyond, but Indigenous people have to be at the forefront of the conversations. The traditional homelands of the Chumash people were along the Malibu coast and went nearly 200 miles north to Paso Robles, California before they were forcibly displaced by the state. Those who were able to stay did menial labor on farms and ranches. Today, there are many Chumash people who still call this coastline home. 'Tragedy sometimes provides opportunities to revisit past decisions that need updating, and it is important that Indigenous communities be heard on that,' Chumash elder Toni Cordero, said in a statement to ICT. 'We can try to make sure any rebuilding is in appropriate places and done appropriately.' Cordero, a member of the Coastal Band of the Chumash Nation, said the California Environmental Quality Act statute and guidelines cannot be overlooked in the rush to rebuild after the Los Angeles wildfires. The 40-year-old law established a state policy to ensure that people and nature can exist in harmony 'to fulfill the social and economic requirements of present and future generations.' 'We now have a chance to ensure that rebuilding along the Malibu coast is more consistent with public access, exempting rebuilding from environmental laws like CEQA, without a chance for public [comment] on that, and it suggests that the public may be overlooked in the race to help fire victims rebuild,' Cordero said. 'Of course, we acknowledge that we sympathize with people who have lost their homes, but it would be compounding the tragedy to just repeat past poor decisions.' The Los Angeles area wasn't designed to be fire resilient. The urban landscape is filled with homes that aren't built with fire-resistant material and the close proximity of homes allows fire to jump from one home to another. The county underutilizes prescribed burns because of public opposition. That is slowly changing. Since Newsom was elected, the state has invested $2.5 billion to implement the Wildfire and Forest Resilience Action Plan, and the number of prescribed burns more than doubled in the state from 2021 to 2023, according to his website. Newsom recently signed a bill that would allocate an additional $170 million to clearing brush, thinning forests, creating fire breaks and conducting prescribed burns. The state will provide $10 million in funding to build a fire resiliency center for the Karuk Tribe. Since the Los Angeles fires, the county has conducted two prescribed burns on the lands it manages, burning a total of 16.6 acres, according to CAL FIRE Fuel Reduction Projects. These two burns were about an hour north of Los Angeles. Near the city, fuel reduction projects tend to focus on manual removal or thinning of vegetation. Freddie Romero, a member of the Santa Ynez Band of Chumash Indians, understands the benefits and positive effects of cultural fire on his traditional homelands in the Malibu area. 'The absence of Indigenous peoples when it comes to prescribed/cultural burning planning, although this is beginning to change, it still is a slow process… Indigenous peoples have used fire for thousands of years to steward these lands and promote sustainable development and growth, and this is not only for themselves, but for all of the earth's ecosystem,' Romero, a Chumash elder, said in a statement to ICT. The devastating Los Angeles wildfires brought together crews from Indigenous nations from as far away as Arizona to assist in fire suppression and, once the fire was contained, in recovery efforts. 'We respond to these incidents… like the Eaton and the Palisades fire,' said Ralph Tovar, assistant fire chief for the San Manuel Band of Mission Indians. 'Knowing that people are experiencing tremendous loss, not only for themselves, but for their community, as firefighters, we're sympathetic to that fact. Man, we feel for these people, and we really think about them in this time of need, and we do our best to try and help them.' Looking ahead In October, the U.S. Forest Service halted all prescribed burns on federally-managed lands in California for the foreseeable future in an effort to preserve staff and equipment for fighting wildfires — making the agreement with the Karuk Tribe even more important. The tribe's traditional homelands are located in what is now known as the Klamath National Forest. Attebery is excited about the future of the Karuk Tribe with the agreement in place. The tribe already has planned a number of wildfire prevention projects that include prescribed burning but also logging. The hope is to once again have clean forests. 'Our job is what it was thousands of years ago. It's to protect the lower areas, create a better snowpack, food security, our culture items that we need, water for our rivers and our fish,' Attebury said. Decades of advocacy by the Karuk Tribe to gain oversight over cultural fire has come to a close, but the next battle is funding for wildfire prevention projects. 'This is something that tribes have been doing for thousands of years, we need the opportunity to take the lead. We need the opportunity to access the funding that's coming in,' Attebery told ICT. 'Our goal is to work hard and use the knowledge that we have, but… (we're) adamant that tribes need to take the lead.' Our stories are worth telling. Our stories are worth sharing. Our stories are worth your support. Contribute $5 or $10 today to help ICT carry out its critical mission. Sign up for ICT's free newsletter.
