Quechua, Maya, Mixitec, Purépeche, Tarahamara, Apache, Lakota, Cree, Anishinabe and Onondaga are among peoples throughout the hemisphere that share a common system of thought based in the basic concepts of “birth, death and renewal.” The underlying framework for this triad is the recognition that existence is multi-dimensional…not merely three dimensional. Some cultures recognize seven dimensions, others recognize thirteen and still others know of four dimensional realities.  Cause and effect certainly exist as part of the paring of material things: up and down, male and female, good and evil. But, the knowledge systems of the western hemisphere (and indigenous peoples around the world) would point out that even in the material world what appear to be opposites actually include elements of nuance–as some would say the seen and the unseen. The multi-dimensional way of thinking reflected in the Mayan analysis of time, change and the material world notes that the complexities surrounding us all can be explained with the triad, “birth, death and renewal.”

The galactic change we will mark on the coming Winter Solstice is an important event, not for the fearsome claims of “distruction” and the end of the world as a material end, but as time of personal and collective transformation and renewal as we, and all other life enter the beginning of a new Grand Cycle.  Caring for our environment knowing that we are part of that environment and not separate from the environment is an essential concept the Mayan system of knowledge reminds us. We have all a duty to ourselves to recognize the simple truth that the conceptual triad is a time of celebration.

In his article Turtle Island First Foods Devon C. Peña writes of the “living autonomy” he witnessed while taking part in a Skokomish First Foods Ceremony:

“Ceremony is the daily lived practice of the Skokomish people as enduring constituents of their own power in the exercise of their sovereignty. First Foods are the constitutive force that nurtures this sovereignty because the sacred six are rooted in deep histories of cultural practices that are much, much older than any European barley fields. They directly connect people to the ecological sources of right livelihoods” (Peña, 2010).

The original peoples of México in the place known as Itzapan on the south western coast bordering Guatemala long ago noted the significance of the Solstice in the great cycle of time that is the time required for the earth’s solar system to orbit the full distance around the Milky Way’s rotation.  More than 26,000 is needed for this vast orbital trip.

On the Gregorean Calendar (originally decreed by the Roman Catholic Pope Gregory XIII on 24 February 1582) the great cycle known in México’s ancient traditions comes to an end on 21 December 2012.  As history reports, the DayKeepers who manage knowledge about the calendar and time and space among the Maya remind us that this approaching marker in time is a moment of birth, death and rebirth: a great transformation.

Fourth World peoples throughout the world know of this important moment and mark the annual time changes on the Solstice with reverence and deep respect. Human beings closest to the cosmos and to the soil give thanks for the Sun and for the folding of human beings into the wholeness that includes the smallest and the greatest.

Less than a year lays ahead as we prepare for the great moment of birth, death and rebirth: the transformation.

I had accepted the six-month assignment with the Center for World Indigenous Studies as part of my graduate work in sustainable development. The ominous clouds looming ahead seemed symbolic—of what, exactly, I did not quite know. While hurricane Jova ended up sparing the community from severe structural damage, it wreaked havoc on a series of towns south along the coast.

Mexico has suffered increasingly intense drought, four major hurricanes, and devastating floods which have led to soil degradation and destroyed crops, infrastructure, and human settlements. Indigenous communities, and the bio-culturally diverse regions they represent, are vulnerable to the recognizably changing climate. I have begun to learn that rural communities in western Mexico have the capacity and desire to adapt to the changes using knowledge learned from earlier generations of farmers and residents. This knowledge is a key point of debate in Durban, South Africa where climate change treaty negotiations started on November 28th. Given what I have experienced on the ground in western Mexico, it is critical for those in the midst of the United Nations Forum on Climate Change (UNFCC) and other “leading experts” to look at how ready and willing THEY are to adapt to inevitable climatic changes and related food insecurities.

Part of my work focuses on the local use and production of climate sensitive plants while engaging in long distance colloquies over the incorporation of language in the climate change treaty negotiations supportive of indigenous peoples. The question of how ready and willing self-described “developed” nations are to adapt to climate change is not intended as a direct plea for their higher levels of social and environmental accountability (although I do believe such governments and the corporations who fund them should be held accountable). Rather, it stems from a long overdue acknowledgement that the 5,000+ indigenous communities worldwide, who hold 80% of the world’s remaining biodiversity within their lands, have proven to be incredibly resourceful in adapting to historical climatic changes in their respective eco-niches through a consistent and symbiotic relationship with Mother Earth. Instead of spending time not agreeing to global mitigation plans, government decision-makers representing the monetarily prosperous sectors of nations should be asking for guidance from indigenous communities as they consider their own layers of vulnerability: concrete food deserts, oil-dependent infrastructures, and an incessant need to consume well beyond human and environmental means. As the climatic shi(f)t hits the fan, will they have not only the hands-on skills to make adaptive responses but also the collective ability to creatively and more responsibly reconfigure their societies?

In a recent visit with members of the indigenous municipality of Cabo Corriente, Jalisco, I met a subsistence farmer named Bety. Dr. Rudolph Ryser, the leader of this research effort sent me to Bety’s community to ask about the food availability and distribution patterns of certain nutritionally-dense foods. What I had read about the security of such communities and what I found were two different things. In current economic and agricultural discourse subsistence societies are primarily described as those who do not produce a surplus; they produce only the minimal amount of food or goods that are necessary for their basic survival. Based on this definition, one might envision—as is often depicted on the front cover of UN and NGO briefing reports—families on the brink of starvation, eager to acquire the technological and financial transfers necessary to upgrade their production capacity.

This was not the scenario I encountered as I talked with Bety and observed what actually transacted on her farm. Set amongst a backdrop of lush hillsides, Bety, her parents, and about thirty other residents have been subsistence farming for generations. Maize, heirloom tomatoes and squash, maguey, hibiscus, sugar cane, beans, plantains, avocados, chickens, pigs and cows are just a handful of food sources that Bety proudly showed me as we toured their small, incredibly-efficient parcel of land. Subsistence clearly produced considerable abundance and variety. “Why would I want to work in an factory or an office all day when I can work out here; move my body and breathe fresh air?” she asked. “The land wants to provide–if you are willing to put in the time and love–she is more than willing to produce”.

Nearing sunset, Bety and her family literally kicked up their heels, relaxed in hammocks, and invited us to partake in home-fermented raicilla—a regional, moonshine version of Tequila. It was apparent that subsistence communities celebrate happy hour as well.

Life-Supporting Societies
While I recognize that the degree to which different subsistence communities around the world can or cannot fully provide for their own needs varies tremendously, especially given uneven climate change effects, I think it is important to highlight a positive, yet often-neglected view of subsistence living. In her seminal work entitled Subsistence Perspective, Maria Mies presents a vision for an alternative ecological model for societies. It is not an economic model; rather, it is a way of looking at the economy—a perspective. She describes it as subsistence perspective because it focuses on the creation, recreation and support of life and it has no other purpose than this. It is life that stands at the center of this vision, rather than money, economic growth or profit.

Prior to my visit with Bety, I might have read Maria Mies revised definition of subsistence, and quietly tucked it away as a cozy, past-oriented notion that is no longer plausible within today’s fast-paced, growth-oriented ideology. Yet when I make my daily trek to the neighborhood Mercado, an open-air market teeming with color, variety, and intricate layers of human interaction, I recognize the numerous ways in which Mexico continues to boast tremendous life-supporting cultural infrastructure.

Indigenous communities, which comprise most of Mexico’s population, have cultivated these life-supporting systems for millennia. Their role in local, regional and international discussions on climate change and food security is vital, not only because of the vulnerabilities their own communities face, but because of the critical knowledge–the science– they have developed as a result of successful historical adaptations.

While no one really knows how many indigenous languages remain extant in the world, a popular consensus holds that there are about 6000 languages used in as many nations around the world. For languages to remain vital and functional in the lives of peoples they must have social, economic, political and cultural uses. In other words, languages must be understood to be a dynamic part of culture and society.  The tendency in academic and states’ government circles is to force narrow standardization and limitations on diversity to promote the “unified state ideal.”  This tendency is counter to the natural circumstance of diversity among human cultures–including languages. Despite clusters of agreement between officials in international meetings calling for “protection” of language diversity and cultural diversity, the institutional focus of states’ governments is just the opposite.  It is in the nature of the state to limit and or eliminate diversity in favor of unified standardization.

The UN Human Rights Council asks James Anaya and Vital Bambanze to advance an agenda of “diversity” even as each state member in the Council represents a government that is obliged, by virtue of the way a state is organized, to oppose such diversity.

Anaya urged the Council to promote indigenous languages by noting that such an effort requires “acceptance and revitalization.”  Can states actually carry out such a policy as a practical matter and still promote the universalization of narrow standards that define the state?  Vital Bambanze represented the Expert Mechanism on the Rights of Indigenous Peoples conclusions by arguing that states must stop “discrimination against indigenous languages.” Lester Coyne, Senior Regional Aboriginal Health Coordinator and Chairperson of the Native Title Land Clearance in Australia also participated in the dialogue. He argued that states’ governments should enshrine language rights in state legislation.

Javier Lopez Sanchez, Director General of the National Institute of Indigenous Languages in México argued that there are “people who were adversaries of diversity, the mono-cultural attitudes of national States.” His view was that while there is a need for states’ governments to act to recognize language and diversity among indigenous peoples, indigenous peoples themselves have a responsibility for maintaining their language and cultures as dynamic aspects of society.

States’ government representatives from México, Australia, Guatemala, Norway, Canada, Bolivia, Nepal, Chile, Peru, Brazil and the European Union generally offered defensive statements about actions their governments had taken to protect indigenous languages and protect indigenous peoples’ human rights. Usually government officials described financial assistance to indigenous communities to promote languages. Virtually all of these representatives described “legal” measures to protect indigenous peoples.

Probably the most important part of the “dialogue” that did not actually receive much attention concerned the “right of indigenous peoples to participate in decision-making.” It seems to this observer that language and diversity really do depend on indigenous peoples themselves exercising the power of self-determination without interference from the state. Without this condition being met, the state will remain the biggest threat to the cultural and linguistic diversity of indigenous peoples.  That means states must share power and negotiate in good faith with indigenous peoples.  Absent the power to decide without external threats from imposed commercial development, imposed educational systems, and imposed cultural pressures indigenous peoples’ capacity to maintain languages and cultures will remain under threat. Yes, it is appropriate that states’ governments try to establish mechanisms to protect indigenous languages and culture, it will be more effective for states to establish rules and mechanisms that reduce or eliminate interference in the lives and territories of indigenous peoples. Preventing imposed changes while promoting mutual cooperation and recognition of indigenous peoples’ authority to decide their own future will help achieve the outcomes the UN Human Rights dialogue hopes to accomplish.

Technorati Tags: UN Human Rights Council, UNHRC, James Anaya, Vital Bambanze, Special Rapporteur on the Rights of Indigenous Peoples, Expert Mechanism on the Rights of Indigenous Peoples, indigenous languages, Lester Coyne, Senior Regional Aboriginal Health Coordinator, Javier Lopez Sanchez, National Institute of Indigenous Languages, Mexico, Australia, Peru, European Union

I realize this sounds hysterical, but the products these businesses make with the help of conventional scientists and sell directly and indirectly into the human food chain have spread far beyond the laboratories. The introduction of genetically modified foods (GMOs) and genetically engineered (GE) pesticides and herbicides as well as animals are causing greater direct damage to human food security, the ability of the earth to naturally regenerate in the soils and atmosphere and in the waters of rivers, streams and springs. Chemicals that destroy life are being dumped into the unregulated market of countries around the world (particularly 2nd, 3rd and 4th world) countries and increasingly in regulated markets such as the European Union, Canada and the United States, Australia and Japan.

The United States government’s penchant to throw caution to the wind and allow businesses to produce life threatening contaminants into the atmosphere, waterways, soils and food is legion.  This country is the source of growing contamination of soils, crops and animals from GMO and GE products resulting in not only increasing unexplained illnesses, environmental degradation and business dependent crops, but the indigenous seeds of plants and stocks of animals used by indigenous peoples to produce food in small eco-niches around the world are losing their food security to giant, unseen businesses.

In México’s indigenous territories, thought to be quite remote from corporate farms using GMO seeds, the diversity of the more than 65 indigenous varieties of maize are now threatened with contamination.  Developed over several millennia as a result of the cultural relationship between generations of Maya and Nahuatl peoples, the land and the maize itself these many varieties have sustain peoples faced with drought, high heat and strong winds–changing climates–and they continue today.  In other words, the culturally sustainable process of human and plant relationships have produced replantable seeds that are the foundation of life in Mexico.  These seeds are also the original genetic stock from which corn throughout the world has been developed.

But experts say Mexico’s native varieties are themselves under peril —
from economics and genetic contamination — potentially depriving humans
of a crucial resource.

Technorati Tags: Genetically Modifide Organisms, Genetic Engineering, maize, corn, México, indigenous territories, Maya, nahuatl, trespassing pollen, Monsanto, Cargil, European Union, Canada, United States, Australia, Japan, Wal-Mart, Archer Daniels Midland, Kraft, Dean Foods, Dow Chemical, Dupont, Bayer, BASF, Syngenta, Farm Bureau, science for profit, contaminants, pesticides, herbicides, genetically modified seeds, UNDP, United Nations Development Program, Erskin Barton Childers, President Erskine Hamilton Childers, United Nations Development and International Economic Co-operation Agency, plant genome, genetically modified foods

The price for a seat at the negotiating table is demonstrated benefits from the application of traditional knowledge to mitigating or adaption to the adverse affects of climate change.

We at the Center for World Indigenous Studies recognize the special significance of traditional knowledge and cultural standards for adaption and mitigation strategies. The discussion must be elevated so that findings and contributions from indigenous peoples’ sciences can reach a broader level of understanding.  Even if traditional knowledge or cultural standards are only applicable to a local setting or ecosystem (and we must stipulate that such will likely be true more commonly than not) I suggest that defining knowledge systems, cultural standards and methods of cultural enforcement and strategies responding to climate change are essential ingredients for constructive negotiations at the Treaty Table.

It is essential that indigenous peoples with mature, developed ideas, and experience contribute to the growing dialogue. Achieving a “seat at the table” is essential, but to secure the seat effectively we must have substantive contributions to the discussion. We must explain how traditional knowledge benefits adaptation strategies for concrete responses to the adverse affects of climate change. In addition to the policy, we must have demonstrated and practical knowledge to support our claims for traditional knowledge and cultural standards.

Technorati Tags: Traditional Knowledge, Climate Change, Climate Change negotiations, indigenous peoples, indigenous science, cultural standards

Richard Gere is My Hero

Duration: 90 mins
Genre: Romantic Comedy/Tibetan with English Subtitle
Script & Direction: T. Wangchuk and T.Dorjee

Lead actors: Sonam Tsering (a lead actor from ‘Phun Anu Thanu’), Tenzin Younden, Dechen Yangzom (a lead actress in ‘Phun Anu Thanu’, Tenzin Choedon

This is a film about four friends in Dharamsala, the exile seat of Tibetans, their dreams and aspirations. Nyima, the lead character of the film is a die hard fan of the Hollywood icon, Richard Gere and wanted to follow his footsteps to do something meaningful for his country, Tibet. The film can safely be classified under romantic comedy. Suitable doses of Exile politics adds new layer to the film.

One of the most important attempts made by the director duo is the film’s richness in characterisation. I cannot stop laughing until my stomach starts hurting when I see some of the funniest characters like Love Guru, Acha BBC, Phuntsok Drunkard and Cho Dargay. I totally agree Tenzin Tsundue, Tibetan writer and activist who maintained that the characters of the film can be compared to those of the best novels available. Every character fits in their respective shoes and more importantly pushes the story forward. Every actor did a great job especially Tenzin Younden who performs the role of the lead character, Nyima or Richard.

The pace of the story is relentless and smooth. It offers every flavour to make a particular film hit. I felt that the conventional rule of Aristotle in the art of story telling is followed but in a very different way due to which the film is unique in its own way. Unlike their earlier film, Phun Anu Thanu, where it offers happy ending, here it is in the other way round where the principal character does not fulfill his dreams and aspirations in the end.

Another prominent achievement of the film is its cinematic camera work. The filmmaker though did not use any of the dolly or crane, yet every shot is well composed where the rule of third is followed effectively. It was shot on a digital camera yet it very much contributes to the over all celluloid look of the film. Considering that the filmmaker used location sound for dialogues, they are good enough and treated well in the post.

To sum up, the film will be remembered for its sheer entertainment value, good direction, excellent artiste performances and nice camera work among the many. Watch this film, you’ll love it. I wish the director duo all the best in their future endeavor. Long live Tibetan films and filmmakers. Richard Gere is My Hero is now available online, www.tibetanfilms.com.

Making Richard Gere Is My Hero Film Trailer

The writer, Tashi Tenzin is a former school teacher at HIMS, Kathmandu, Nepal.

Richard Gere, Sonam Tsering, Tenzin Younden, Dechen Yangzom, Tenzin Choedon, Dharamsala, Tibet,

Powered by ScribeFire.