The Paris Agreement: An “Incremental Advance” for International Recognition of the Rights of Indigenous Peoples

Some members of the Global Indigenous Peoples Caucus at COP21 in Paris

Paris, France – The 21st Conference of the Parties of the United Nations Framework Convention on Climate Change (UNFCCC-COP21) officially adopted the Paris Agreement on Saturday, December 12, 2015. The Agreement, with the legal force of a UN Treaty, was agreed to by all the 195 States (countries) present. Once ratified by at least 55 States, it will go into legal force in 2020. It commits all countries, for the first time ever, to cut their carbon emissions while also recognizing the special circumstances of developing countries. The States also adopted the “Paris Decision” which is not legally binding, but commits States to immediately begin the process of reducing greenhouse emissions that cause climate change. 

Some commentators are denouncing the Paris Agreement as a failure while others are hailing it as an historic triumph. But for Indigenous Peoples, the Paris Agreement can be seen as another step forward for the recognition of their rights in international law. 

The International Indigenous Peoples Forum of Climate Change (IIPFCC) and the Indigenous Peoples Caucus representing over 200 indigenous delegates attending this session from around the world, was invited to make a formal statement at the COP21 closing plenary. The IIPFCC closing statement, presented by elder Frank Ettawageshik (Little Traverse Bay Bands of Odawa Indians), highlighted the three key messages advocated by Indigenous Peoples during the two-week session. These included a call for the rights of Indigenous Peoples [to] be recognized, protected, and respected within a broad human rights framework in both the preamble and the operative sections of the Agreement; a temperature goal of no more than 1.5 degrees Celsius increase over pre-industrial levels; and recognition, respect for and use of Indigenous Peoples’ traditional knowledge, with their free, prior, and informed consent, in measures for adaption to climate change. The IIPFCC statement, while expressing that Indigenous Peoples were “keenly disappointed” at the shortfalls in meeting these calls, noted that all three Indigenous Peoples messages were “addressed to some degree” in the final Agreement.

In particular, the inclusion of “the rights of Indigenous Peoples” in the preamble paragraph of the Agreement, achieved despite the consistent opposition of some States throughout the process, is a significant and unprecedented step forward. This is the first time this phrase has appeared unqualified in a legally binding UN Treaty, environmental or otherwise. The same phrase was included the preamble of the Paris Decision, although both say that States “should consider”, while Indigenous Peoples and human rights advocates called for the use of the stronger word “shall”. 

As noted by hereditary Chief Damon Corrie, Lokono Arawak of Barbados, “strong support by a group of States including Philippines, Mexico, Costa Rica, Peru, Chile, Tuvalu, Indonesia, Canada and others, standing in solidarity with Indigenous Peoples throughout the negotiations, was required to achieve these inclusions in the final Agreement. 

Despite disappointment that the phrase ‘rights of Indigenous Peoples’ and Human Rights in general did not also appear in the Agreement’s operative section, International Chief, attorney and member of the UN Expert Mechanism on the Rights of Indigenous Peoples (EMRIP) Wilton Littlechild, Ermineskin Cree Nation, clarified that “the preamble of a Treaty provides the context and framework for interpreting and implementing the entire document.” The Vienna Convention on the Law of Treaties supports his assessment. On this basis, Chief Littlechild called the Paris Agreement an “incremental advancement for recognition of the rights of Indigenous Peoples in international law.”

The Paris Agreement also calls on State parties (countries) to hold “the increase in the global average temperature to well below 2°C above pre-industrial levels and to pursue efforts to limit the temperature increase to 1.5°C above pre-industrial levels.” The 1.5 temperature goal was a core position not only of Indigenous Peoples, but the Small Island Developing States. 

Article 7 of the Agreement addressing Adaptation affirms the need for a participatory, transparent, gender-sensitive approach based on science and “as appropriate, traditional knowledge of indigenous peoples and local knowledge systems”. UN Special Rapporteur on the Rights of Indigenous Peoples Victoria Tauli Corpuz noted that Indigenous Peoples’ traditional knowledge, innovations and practices are recognized in both the Agreement and the Decision, and stated that moving forward “the challenge is how to operationalize this decision.” 

The inclusion of Indigenous Peoples’ core positions both in the Paris Agreement and Decision was the result of the monumental, coordinated and unified efforts by the Indigenous Peoples Caucus throughout COP21. Despite the shortfalls, the inclusion of “the rights of Indigenous Peoples” in both preambles provides a basis for future advocacy to ensure that all programs addressing Climate Change are carried out with respect for the rights of Indigenous Peoples as affirmed in the UN Declaration for the Rights of Indigenous Peoples, including land and resource rights, free prior and informed consent, traditional knowledge and Treaty rights. 

Source: http://www.iitc.org/the-paris-agreement-an-incremental-advance-for-international-recognition-of-the-rights-of-indigenous-peoples-121615/

Say No to Racism in Puerto Rico!

We the undersigned denounce racism against Indigenous Taino People, as well as black communities and afro-descendants in Puerto Rico. 

Recently, the University of Puerto Rico’s School of Law filed a complaint with the Inter-American Commission on Human Rights citing the violation of human rights in Puerto Rico.A news article entitled "Human Rights in Puerto Rico; Are they making racism invisible?" published on March 12th at “El Post Antillano”, responded to the complaint critiquing the absence of the subject of Racism against Black communities, afro-descendants, and Indigenous Peoples in Puerto Rico. 

Providing an example of current climate of racism against Indigenous Peoples in Puerto Rico,a group of radical pro-Spain Puerto Ricans, “Autonomía para Puerto Rico”, led by its president, Iván Arrache, recently launched a campaign seeking to remove references to the Indigenous Taino Peoples from school books used on the Island. The pro-Spain group also seeks to present a more "positive" image of Spanish Conquistadors in school curriculum. This group’s core political position is that Puerto Rico should be re-annexed to Spain and Puerto Ricans should again be subjects of the Spanish Crown. They claim thousands of followers on the island including former political figures and members of the Puerto Rican Board of Education. 

In response to these racists positions against Indigenous Peoples and the People of Puerto Rico, a respected community member and representative of the United Confederation of Taino People, Tai Pellicier (Tai Pelli) posted a professional, well-documented response to these statements; she was subsequently slandered by members of the racist group in question; her personal Face Book page was hacked and rendered inaccessible. The President of the radical group, Ivan Arrache, has claimed responsibility for this cyber-attack taking place during Women’s History Month, March 2015. 

The United Confederation of Taino People is calling on all people of good conscience to join us in expressing solidarity for our sister Tai Pellicier (Tai Pelli) and to denounce the racist attempt to remove the Taino from school text books and the intent to present the conquistador in a more "positive manner". In addition, we condemn violations against the basic human right of self-determination and all forms of racism, especially against those who proudly affirm indigenous Taino heritage, as well as institutionalized racism against Black communities and Afro-Descendants in Puerto Rico.

Sign the Petition: Say No to Racism in Puerto Rico!

World Conference on Indigenous Peoples Follow-up: Deadline April 6

Indigenous Peoples around the world are invited to provide their valuable input in responding a questionnaire on the follow up to the World Conference on Indigenous Peoples 2014 by 6 April 2015 at: https://www.surveymonkey.com/r/WCIP

First Peoples Heritage Week in Trinidad

First Peoples Heritage Week on the island of Trinidad this week October 10-18, 2014.

World Conference on Indigenous Peoples

Pre-Registration for the World Conference on Indigenous Peoples

Pre-registration is now OPEN for the High-level Meeting of the General Assembly, to be known as the World Conference on Indigenous Peoples which will take place on 22 September and on the afternoon of 23 September 2014 at UN Headquarters in New York.

The deadline to pre-register is: 23 July 2014 General Assembly Informal Consultations
 - World Conference on Indigenous Peoples -
Wednesday, 16 July and Monday, 18 August 2014 UN Headquarters, New York

Two informal consultations will be conducted by the President of the General Assembly. The first consultation will be held on Wednesday, 16 July, 2014 and will focus on the zero draft conference outcome document. A revised draft outcome document will be issued shortly after the consultation of that meeting and considered at a second and final consultation, on Monday, 18 August, 2014. 

Pre-registration: Representatives of Indigenous Peoples who wish to attend the informal consultations, please inform the Secretariat of the Permanent Forum on Indigenous Issues at indigenous_un@un.org by Friday, 11 July for the first consultation and by Wednesday, 13 August for the second consultation.

Please indicate the name of the organization, name of the representative and contacts including an email address.

Update on SIDS Conference: Nominations

Major Groups

The participation of stakeholders from civil society and other non-state actors is organized according to the major groups structure articulated in Agenda 21. Representatives from major groups interested in participating as observers in the SIDS Conference and its preparatory process are required to be accredited to the United Nations and register accordingly. Accredited? Pre-register by 1 August 2014

Indigenous Peoples interested in attending the Conference should send nominations to Major Group focal point Roberto Borrero at roberto@treatycouncil.org before July 7. 

For more information visit http://www.sids2014.org

Consultations on HLPM/WCIP to begin...

The President of the General Assembly (PGA) announced the date for the first round of consultation with Indigenous Peoples on the HPLM to be known as World Conference on Indigenous Peoples' Outcome Document. The consultation will be held next Tue., 3 June, at the UN Headquarters in New York. Indigenous Peoples who want to attend must register with the Secretariat of the UN Permanent Forum on Indigenous Issues by Mon., 2 June 2014, 10 AM EST at: http://bit.ly/UNPFIIContact

We do not have an equal place in T&T

TRINIDAD AND TOBAGO - ANY reform of the Constitution must include the recognition of the status of indigenous peoples, said Chief of the Santa Rosa First Peoples Community, Ricardo Bharath-Hernandez. 

He was one of the attendees at the third meeting of the National Consultation on Constitutional Reform on Saturday evening at the Arima Town Hall. 

Bharath-Hernandez noted that the United Nations has adopted the Declaration of the Rights of Indigenous Peoples, in September 2007. He said, locally, they have begun to see some form of recognition for the first time. 

He pointed out that while the National Anthem of Trinidad and Tobago says "every creed and race finds an equal place", he did not feel the indigenous peoples had an equal place. 

Bharath-Hernandez recalled that he served as People's National Movement councillor and deputy mayor for 18 years and had lobbied unsuccessfully for indigenous people. 

He pointed out in 1982 when Canada had their Constitutional reform they recognised the rights of the aboriginal peoples (Indian, Inuit and Métis). He predicted that his lobbying efforts locally would have been more successful if indigenous peoples were included in the Constitution. 

Another attendee noted that late Venezuelan president Hugo Chavez was being praised for championing the rights of indigenous peoples in his country. He noted that indigenous people have long been marginalised and they needed to be included in this country's reformed Constitution. 

Legal Affairs Minister Prakash Ramadhar, in his remarks, noted that Constitutional reform has plagued this country for many years. He noted that the People's Partnership Government came into office with the promise of Constitutional reform in a number of areas and the consultation was a fulfillment of that promise. 

He said for many years people have complained that the only time they get to exercise their democracy is on election day. 

"We believe the people of Trinidad and Tobago should say what kind of Constitution they want. That is why we didn't put a Draft Constitution, put it out for comment, put it out for consultation. We believe from the voices of the people we will have the will to come up with a Constitution...that is really a contract between the people and those given the authority to govern," he said. 

A total of 17 consultations are to be held from March 4 to May 4 at 14 locations in Trinidad and three in Tobago. 

The next consultation will be at the Sangre Grande Civic Centre.   

Author:Julien Neaves 
Source: http://www.trinidadexpress.com/news/We_do_not_have_an_equal_place_in_T_T-196796861.html

Guyanese artist George Simon for Sabga award

(Trinidad Express) - Founder of the Adult Literacy Tutors Association (ALTA), Paula Lucie-Smith, has been named as one of three persons who will receive this year’s Anthony N Sabga Caribbean Awards for Excellence.

Michael Mansoor, chairman of the ANSA Caribbean Awards’ Eminent Persons Panel (EPP) selection committee, yesterday named Lucie-Smith, Prof Leonard O’Garro from St Vincent and George Simon from Guyana as this year’s laureates.

Each laureate will receive a cheque for TT$500,000, a medal and a citation at a ceremony expected to be held in early May, Mansoor said yesterday.

Mansoor made the announcements yesterday during a ceremony held at the Tatil Building, Maraval Road in Port of Spain.

Lucie-Smith’s organisation ALTA, which offers classes at 50 venues nationwide, has taken “significant steps” to tackle illiteracy in this country, Mansoor said.

O’Garro is a plant pathologist.

Archaeologist and fine artist George Simon (Lokono Arawak) “has recently made an archaeological discovery in Guyana that might cause history books about the pre-Columbian past of the Americas and world civilisation to be radically rewritten,” Mansoor said.

Source: Stabroek News

UNPFII Eleventh Session // Undécima Sesión

Pre-registration to attend the 11th Session of the Permanent Forum is now OPEN, please visit our website at http://social.un.org/index/IndigenousPeoples/UNPFIISessions/Eleventh.aspx

El pre-registro para asistir a la sesión 11 del Foro Permanente, está ABIERTO, visite el sitio web en http://social.un.org/index/indigenouses/Portada/SesionesUNPFII/UndecimaSesion.aspx

Walter Roth museum gets Amerindian language dictionaries

Guyana (Stabroek News) - Dictionaries and other materials about several Amerindian languages were on Thursday presented to the Walter Roth Museum of Anthropology.

Director of Regional Health Services Dr Narine Singh presented the materials to museum Administrator Jenny Wishart in the presence of culture minister Dr Frank Anthony, the Government Information Agency (GINA) said in a press release. The project was funded by the Inter-American Development Bank (IDB) and was started three years ago by the Health Sector Development Unit (HSDU). It had been initiated during Dr Anthony’s tenure at the HSDU.

The books are titled Short Dictionary of the Warao Language, Twenty-eight lessons in Loko (Arawak), Arawak English Dictionary, Short Dictionary of the Warao Language of Guyana, and Scholars Dictionary and Grammar of the Wapishana language.

According to GINA Wishart explained that the books are not for sale but will be distributed to the Amerindian communities and will serve as motivation for them to continue speaking and developing their languages.

She said copies will be sent to St Cuthbert’s Mission, Region Four and Kumaka where efforts are already underway to educate the population about the Arawak language.

Explaining the origins of the project, Dr Anthony said it started with a US$600,000 grant from the IDB which supported his idea of developing culturally appropriate initiatives in Amerindian communities during an “access to health care” programme. He said although the materials will be helpful to Amerindian communities they will also be beneficial to other groups in society who also need to learn about the language of the indigenous peoples.

“We thought that this would help us to keep the languages alive and to get people to understand more about these languages. A number of children come to the Walter Roth Museum on Saturdays and we would use the occasion to teach them about Amerindian languages but if that can continue in various schools across the country we can help to keep the tradition alive,” he said.

Although the project was expected to be completed last year to coincide with the United Nation’s Educational, Scientific and Cultural Organisation’s (UNESCO’s) declaration of 2008 as the International Year of Languages, Anthony is nevertheless appreciative of the work done thus far.

Anthony said his ministry will be hosting a special lecture in June about the lost tribes of Guyana.

Source: Stabroek News

Arawak Oral Tradition from Guyana: Always Be Content

An expedition was arranged by a house-master for his relatives and friends, who were to come and join him on the coast and hunt sea-birds. Before starting, they all made quakes for collecting the birds' eggs, it being then the proper season, and eggs always good to eat.

After they had gathered sufficient eggs to fill their baskets, they proceeded with their bows and arrows to shoot birds, and were very successful. The old house-master's son-in-law, however, went off by himself in quite another direction, where there was plenty of dry timber and shot only woodpeckers, of which he brought back plenty. When they got home again, the wives made cassiri for them. The old man and his friends gave to the son-in-law of their big stock of various sea-birds, and the latter gave them woodpeckers in exchange.

In the course of conversation, they asked why he had shot only land-birds when he was supposed to have come out to shoot sea-birds. He replied that he did not mind whether they had come from land or sea, so long as they were birds, and that he was quite content to eat one or the other.

Source: An Inquiry into the Animism and Folk-Lore of the Guiana Indians, Walter E. Roth, from the Thirtieth Annual Report of the Bureau of American Ethnology, 1908-1909, pp. 103-386, Washington D.C., 1915.

Arawak Oral Tradition from Guyana: How The Lazy Man Was Cured

This is another crab story; but the hero of it was distinguished by his laziness, and not by his ignorance. A large party of people went out in a big boat to catch crabs: every one of them had twenty quakes aboard, and as they rested at each stopping-place, they still continued plaiting them. You see, they had nothing to distract their attention, having left their wives at home to make the paiwarri ready for their return.

At one of the inlets where they put in for a rest on the way down, they saw growing close to the banks a small kokerite palm, with a large bunch of ripe fruit. Having cut off the bunch, they put it into the boat, shoved off, and then started eating. The hero of this story asked them to save all the seeds, after they had removed the fruity parts, and let him have them.

This they did, and on the night before their arrival at the place agreed upon for catching crabs, he filled all his quakes with them. Next morning the others landed to hunt, but this fellow refused to join them, and remained in the boat, not even putting his feet into the water. He knew well enough how to hunt the crabs, but was too lazy, and counted on receiving contributions from all his companions. These, on the contrary, were equally determined that he should not have any: they filled all their own quakes, returned to the boat, and finally reached home. It was night when they got there, and they turned into their hammocks. Next morning, they called their wives to fetch the crabs from the place where they had left them at the water-side.

The wife of the individual who had brought back the kokerite seeds, asked him where his crabs were: he told her that she would find them at the bottom of the heap and that she would have to wait until all the other women had cleared away theirs. She did as she was instructed and, carrying the quakes to her mother, let her know that these were the kind of crabs that her husband had brought home with him. The old woman thought much, but merely said, "Put them into a big pot and boil them on the fire, till the shells crack." In the meantime, each of the other women gave the naturally disappointed wife one quakeful of crabs each, but conditionally, on her promising that she would give none to her husband. And thus, with one exception, they all started on a hearty meal of crabs and paiwarri.

The old mother took a calabash full of the cooked kokerite seeds, and placing it before her good-for-nothing son-in-law, bade him eat. This was obliged to do, even if only out of mere shame, because he was so hungry, and knew that no one would give him of their crabs. At any rate, the lesson cured him of his laziness, and on the next occasion that he went out hunting, he brought home to his poor wife crabs and not kokerite seeds.

Source: An Inquiry into the Animism and Folk-Lore of the Guiana Indians, Walter E. Roth, from the Thirtieth Annual Report of the Bureau of American Ethnology, 1908-1909, pp. 103-386, Washington D.C., 1915

Petition Calling for the Abandonment of Proposed Columbus Monument in Boriken (Puerto Rico)

Recalling that: In 1492, Christopher Columbus initiated a genocidal campaign against Indigenous Peoples that began with the Taíno, Karib, and Arawak Nations and extended throughout the Americas, and

Recalling that: Christopher Columbus was the first trans-Atlantic slave trader in the Western Hemisphere, and

Recognizing that: Christopher Columbus is a symbol, not of a man, but of imperialism, colonialism, and genocide, and

Further Recognizing that: Imperialism and colonialism are continuously manifesting with the exploitation of humanity and the Earth as well as in the ongoing violations of the rights of Indigenous Peoples,

THEREFORE BE IT RESOLVED: We, the undersigned call on The Holland Group, Inc and the City of Mayagüez to abandon their plans to erect a monument to Christopher Columbus on the island of Boriken (Puerto Rico) in 2010. This proposed project is not only offensive to the local Taino, Karib, Arawak and other Indigenous Peoples but it is an offense to all peoples of good conscience around the world.

Sign petition at:
http://www.thepetitionsite.com/2/say-no-to-columbus