Category Archives: Latin America-Caribbean

‘Landmark’ Global Warming Bill Outsources Solutions, Putting the Burden on Poor Communities in California and Mexico

By Jeff Conant, GJEP’s Communications Director

Cross-posted from Alternet

Amador Hernández, Chiapas. Photo: Orin Langelle

4.21.2011 — California leads the United States in energy efficiency, and is often hailed as a global beacon of environmental protection; at the same time, it is the 12th largest emitter of carbon dioxide worldwide, making the state a significant driver of climate change. Any efforts to reduce these emissions would clearly benefit not only California, but the world. So when the implementation of California’s Global Warming Solutions Act, AB32, came to a grinding halt due to San Francisco Superior Court’s March 18 ruling that it violated the California Environmental Quality Act (CEQA), it came as a shock to industry and environmentalists alike.

AB32, passed in 2006, mandates that the state reduce its greenhouse gas emissions to 1990 levels by the year 2020. The law is hailed as landmark environmental legislation for its aggressive action to reduce global warming emissions while “generating jobs, promoting a growing, clean-energy economy and a healthy environment for California at the same time.”

It wouldn’t be surprising if leading-edge environmental legislation like AB32 were to draw fire from climate-change deniers and tea-partiers who undoubtedly see it as a challenge to the god-given right to pollute; indeed, the last attempt to derail the law was last year’s California Proposition 23, pushed by the oil lobby and roundly defeated by grassroots climate justice groups.

But the lawsuit against AB32 was undertaken by the Center for Race, Poverty and the Environment (CRPE) and Communities for a Better Environment (CBE) — two groups that advocate on behalf of low-income people and people of color who live, work and play in the shadow of refineries in Wilmington and Richmond, in the agro-toxic fields of the Central Valley, near the waste-dumps of Kettleman City, and in other California communities plagued by industrial pollution.

More surprising still, the bill and its implications are raising hackles among another unlikely constituency: indigenous peasant farmers in the remote jungle of southeastern Mexico.

Why should a bill intended to reduce greenhouse gas emissions come under attack from precisely those groups most impacted by toxic pollution? And why is it of concern to subsistence farmers in remote Mexico? The answer is complicated; but in essence, the problem with AB32, from the perspective of those most vulnerable to the impacts of both the climate crisis and the fossil fuel industry, can be summed up in two words: pollution trading.

California's Central Valley. Photo: Tracy Perkins

To read more, and to view the photo essay with photos by Orin Langelle, Tracy Perkins, Yuki Kidokoro, and Communities for a Better Environment, go to Alternet.

Comments Off on ‘Landmark’ Global Warming Bill Outsources Solutions, Putting the Burden on Poor Communities in California and Mexico

Filed under Carbon Trading, Climate Change, False Solutions to Climate Change, Indigenous Peoples, Latin America-Caribbean, Photo Essays by Orin Langelle

Chiapas, Mexico: From Living in the jungle to ‘existing’ in “little houses made of ticky-tacky…”

Photo Essay by Orin Langelle

Selva Lacandona (Lacandon jungle/rainforest)

At the Cancún, Mexico United Nations Framework Convention on Climate Change (UNFCCC) last year, journalist Jeff Conant and I learned that California’s then-Governor Arnold Swarzenegger had penned an agreement with Chiapas, Mexico’s Governor Juan Sabines as well as the head of the province of Acre, Brazil.  This deal would provide carbon offsets from Mexico and Brazil to power polluting industries in California—industries that wanted to comply with the new California climate law (AB32) while continuing business as usual.

The plan was to use forests in the two Latin American countries to supposedly offset the emissions of the California polluters.

Conant and I took an investigative trip to Chiapas in March.  When we arrived, we were invited by the people of Amador Hernandez–an indigenous village based in the Lacandon jungle (Selva Lacandona)–to visit, document and learn of the plans of the government to possibly relocate them from their homes. What we uncovered was another battle in the ongoing war between a simpler or good way of life (buen vivir) vs. the neoliberal development model.

The following photographs were taken in or near the community of Amador Hernandez; during an over flight of the Selva Lacandona and surrounding African palm plantations; and in the “Sustainable Rural City” Santiago el Pinar.

Mist rises near the community of Amador Hernandez in the Lacandon jungle and the Montes Azules Biosphere Reserve

Elders of the community

Young girls in the morning

Men on horseback were a common sight in Amador Hernandez. On horseback was one of the few ways to get out of the community by way of a twelve kilometer trek to the nearest village.

Another way out of Amador Hernandez was to walk the twelve kilometers

There are no roads to or from the village

Razor wire embedded in a tree from when the Mexican army had an encampment next to Amador Hernandez in 1999

When the North American Free Trade Agreement (NAFTA) went into effect on 1 January 1994, the Indigenous Peoples of Chiapas staged an uprising.  The EZLN (Zapatista Army of National Liberation) denounced NAFTA as a “death sentence” for the Indigenous Peoples of Mexico.

Amador Hernandez, deep in rebel territory, was a hotbed of resistance to the Mexican military’s attempt to crush the Zapatistas.

In the Mexican daily, La Jornada, journalist Hermann Bellinghausen wrote in 1999,  “A detachment of 500 Mexican Army troops, made up of elite troops and Military Police, are keeping the access blocked leading to the road that joins Amador Hernandez with San Quintin, where the chiapaneco government and the soldiers are trying – at all costs – to build a highway.

“Hundreds of tzeltal indigenous from the region have been holding… a protest sit-in at the entrance to the community, which is also the entrance to the vast and splendid Amador Valley,  at the foot of the San Felipe Sierra, in the Montes Azules.”

The people of Amador Hernandez did not let the army go through with their road plan and the army broke its encampment.

Building with Zapatista murals in Amador Hernandez

The uprising continues today and has been an inspiration to millions of people throughout the world.

Life goes on in Amador Hernandez

Men relax after a day’s work

Another view of the Montes Azules Biosphere Reserve from Amador Hernandez

The struggle continues. Concerned father holding his son in Amador Hernandez, Chiapas, Mexico. Earlier that day (24 March 2011) the boy had had convulsions; by the next day, several others from the community had experienced the same thing. Drinking water from the community supply was suspected. Since last year, Amador Hernandez has been denied medical supplies, and the Mexican government has suspended emergency transport of the gravely ill.

Communiqué from Amador Hernandez, Chiapas:

“We, the residents of the Amador Hernandez region in Chiapas, which forms the core of the Montes Azules Biosphere Reserve, well known for its extraordinary biological richness, and the site of historic resistance by indigenous peoples, denounce that the illegal threats by the bad government to expel us, culturally and physically, from our territories, have moved from words to deeds.

Our opposition to the theft of our territory, as decreed in May 2007; our rejection of the unilateral delimiting of the agrarian border of the Lacandona Community demanded by investors in projects associated with the REDD+ [Reduced Emissions from Deforestation and Forest Degradation] Project; our refusal to accept the conservationist programs of “payment for environmental services” and “productive land reconversion,” and our decision to reinitiate a process of self-determined community health based in our traditional medicine, together have aroused the arrogance of the bad government, motivating them to advance a “new” counterinsurgency strategy to undermine our resistance.

It is a strategy that doles out sickness and death, dose by dose.”

Amador Hernandez is a barrier to the Chiapas-California deal.  People ‘are in the way’ and it appears for the deal to go through, they need to be relocated.  The community of Amador Hernandez is refusing.

If people leave Amador Hernandez they say their way of life will be gone forever

They say their traditional way of life will be over

They will not be able to prepare their traditional medicines, which they harvest from the jungle

The government refuses to provide health care, but traditional medicines are still prepared

Woman bringing the prepared traditional medicines to the small clinic of Amador Hernandez

The Lacandon jungle from the air

Many residents of Amador Hernandez feel that in addition to REDD, another reason for potentially relocating them from their village is because the Lacandon jungle is rich in biodiversity which the transnational pharmaceutical companies want to exploit.

The Mayan ruin of Bonampak

African 0il palm plantations

After leaving Amador Hernandez, we flew over the Lacandon jungle and see the dense forest and some Mayan ruins, but when we left the jungle, we were confronted by many African oil palm plantations that the government says are going to be used for agrofuels (biofuels).

The "Sustainable Rural City" Project of Santiago el Pinar

The following week, Jeff Conant and I visited of Santiago el Pinar.  The government of Chiapas has begun developing “Sustainable Rural Cities” like Santiago el Pinar– as places where scattered rural populations can be relocated.  The government claims this enables these populations to have services such as electricity and roads, that they could not have in the rural areas.  We were told by activists, however, that these “Sustainable Rural Cities” are designed to enable the relocation of communities that are based where development projects–such as large-scale hydroelectric dams, agrofuel plantations, mines, etc–are planned.

On every house or structure in Sanitago el Pinar, “Son Hechos – No Palabras” is emblazoned.  Roughly meaning that the government is taking action not just talking about it.

The new towns consist of flimsy, rapidly built pre-fabricated structures, about which we heard many complaints

In the hothouse growing roses, the sign reads "food security"

We were told the hothouses were built with food security in mind, but instead we found roses being grown.

Santiago el Pinar comes with a playground enclosed in barbed wire and chain link fences

Young child outside of her pre-fabricated house

The government overseer of Santiago el Pinar

The Government overseer of Santiago el Pinar told us that the day before we arrived, Chiapas Governor Sabines had been there for the official dedication.  He informed Sabines that a few days earlier his children has been playing inside his pre-fabricated home and they fell through the floor.

The real Mexico

Comments Off on Chiapas, Mexico: From Living in the jungle to ‘existing’ in “little houses made of ticky-tacky…”

Filed under Chiapas, False Solutions to Climate Change, Greenwashing, Indigenous Peoples, Latin America-Caribbean, Photo Essays by Orin Langelle, REDD

Pro-Indian Mexican Bishop Samuel Ruiz dead at 86

Cross-posted from AP via Yahoo.
Samuel Ruiz Garcia, Sub-commander Marcos
By MANUEL DE LA CRUZ, Associated Press Manuel De La Cruz, Associated Press

SAN CRISTOBAL DE LAS CASAS, Mexico – Retired Bishop Samuel Ruiz, a staunch defender of Indian rights who served a mediator in peace talks between the government and leftist Zapatista rebels, died Monday at the age of 86.

The man who replaced Ruiz at the Roman Catholic diocese of San Cristobal de las Casas, Bishop Felipe Arizmendi, said Ruiz died at a Mexico City hospital. The federal Interior Department said he died of complications arising from diabetes and high blood pressure.

Ruiz became an icon of the struggle of the Mayan Indian groups who were long so marginalized and mistreated that they were forced to work in slave-like conditions into the early 20th century, felling the forests on land that was once theirs.

President Felipe Calderon said in a statement that “Samuel Ruiz struggled to build a more just, more equal, dignified Mexico without discrimination,” adding, “He always acted with integrity and moral rectitude.”

“His death represents a great loss for Mexico,” Calderon said

The praise was a sharp contrast to the suspicion Ruiz aroused in past federal governments that sometimes accused him of collaborating with the rebel movement, or even leading it.

Ruiz led the diocese in the Chiapas highlands city from 1959 to 2000, when he stepped aside after reaching the mandatory retirement age of 75.

The diocese is named after a 16th-century defender of Indian rights, Fray Bartolome de Las Casas, who publicized the mistreatment of Indians being worked to death in the mines and fields of the Spanish colonies. Five centuries later, they were still living in poverty.

Ruiz was known to his followers as “The Bishop of the Poor” or “Tatik” — “father” in the Tzotzil Indian language — while critics called him “the Red Bishop” during the brief, armed uprising by the Zapatistas in 1994 to demand greater Indian rights.

Some of the Zapatista leaders had earlier served as deacons under Ruiz before veering into the guerrilla group and some conservatives accused Ruiz of secretly fomenting the rebellion, an allegation that largely faded away as the movement’s origins became better known.

Bishop Samuel Ruiz (left) speaks with Orin Langelle (center), Co-Director/Strategist for GJEP during a 1999 delegation to Chiapas organized by Langelle's previous organization ACERCA. The photo was taken in San Cristobal de las Casas outside of Bishop Ruiz's church. Photo: Steve Bradbury

Soon after the uprising, Ruiz was chosen to mediate talks between the government and the rebels. In 1998, the government pressured Ruiz to resign as mediator, implying he was too sympathetic to the guerrillas.

An uneasy truce has prevailed since then, with the Zapatistas holed up in a handful of “autonomous” townships in rural Chiapas where they do not recognize government authority.

“This marks the death of one of the great consciences in the defense of Indian rights, and human rights,” said writer Homero Aridjis. “After Samuel Ruiz, it was impossible to look at Chiapas Indians, Indians in the whole Mayan area, in the same way.”

Ruiz was part of the liberation theology movement that swept Latin America following the Second Vatican Council in the early 1960s. “Bishops like Samuel Ruiz took up the tradition of Fray Bartolome de las Casas,” said Aridjis. “It is sad that, five centuries later, they had to take up the same cause.”

Ruiz tried to fend off the rapid growth of Protestant denominations by adapting to Indian customs. He relied heavily on married male lay workers because the Indian culture grants more respect to men who had children than to celibate men like priests.

Some worried the deacons may have overstepped the limited role foreseen for them in the Catholic hierarchy — tasks like reading Bible passages during mass — possibly taking on some of the functions of priests.

In 2002, the Vatican council asked Arizmendi to halt deacon ordinations, arguing that continuing them “would be equivalent to sustaining an ecclesiastic model alien to the life and traditions of the Church.”

The practices of his “Indigenous church” irritated conservatives, who suggested he was twisting church theology, and the Vatican opened an investigation into that included a look at suspicions that women had been ordained as deacons and the use of Mayan works such as “Chilam Bilam” and the “Popol Vuh” were read.

The results of those investigations were not released.

Ruiz is survived by a nephew.

Arizmendi said the retired bishop’s body will be returned for a memorial service to San Cristobal de Las Casas. Burial plans remained unclear.

Comments Off on Pro-Indian Mexican Bishop Samuel Ruiz dead at 86

Filed under Indigenous Peoples, Latin America-Caribbean

Chaco deforestation by Christian sect puts Paraguayan land under threat

Note: GJEP Co-Director/ Strategist Orin Langelle was invited by the Ayoreo People at Parrot Field in the Gran Chaco of Paraguay to document their community in February 2009.  Orin then sent his photo exhibit, which he calls “Sharing the Eye” to the Ayoreo for an exhibit there.  Orin’s photos from this documentary expedition can be viewed on our website by clicking here.  Photo: Langelle/GJEP-GFC
__________________________________________________________________
Chaco deforestation by Christian sect puts Paraguayan land under threat
By John Vidal
 

Wildlife and the world’s last uncontacted tribe both at risk as Mennonites turn Chaco forest into prairie-style farmland

Deforestation in Paraguay is forcing the people of the Ayoreo tribe to leave land they have occupied for generations.

Click here to view the video from Survival International

Hitler was said to have fled there, the Spanish conquistadores failed to penetrate it, and the only uncontacted tribe outside Amazonia lives within its borders. But now the vast Paraguayan wilderness of thorn trees, jaguars and snakes known as the Chaco is being transformed by a Christian fundamentalist sect and hundreds of Brazilian ranchers.

Worldwide food shortages and rock-bottom land prices in Paraguay have made the Chaco the last agricultural frontier. Great swaths of the virgin thorn forest once dubbed Latin America’s “green hell”, are being turned into prairie-style grasslands to rear meat for Europe and grow biofuel crops for cars.

Recent satellite imagery confirmed that about one million hectares, or nearly 10%, of the virgin, dry forest in northern Paraguay has been cleared in just four years by ranchers using fire, chains and bulldozers to open up land. By comparison, Brazil claims to have nearly halted its deforestation of the Amazon.

Landowners in the Chaco, the second-largest South American forest outside the Amazon, must by law leave trees on 25% of their land but the region’s remoteness and the government’s lack of resources for monitoring or prosecuting law-breakers has encouraged rampant, illegal felling of the dense, slow-growing forest.

The consequence, say conservationists, including David Attenborough, is a growing ecological disaster with widespread erosion and desertification taking place in one of the world’s most fragile and diverse environments.

“This is one of the last great wilderness areas left in the world. It is vital that we save the incredible biodiversity of these habitats,” said Attenborough, who made some of his earliest wildlife films in the region.

The barely populated expanse of almost impenetrable forest, twice the size of the UK, is home to about 3,400 plant species, 500 bird species, 150 species of mammals, 120 species of reptiles, and 100 species of amphibians. Jaguars, pumas, giant anteaters and otters make it one of the most diverse in the world.

In November the Natural History Museum will send 60 scientists to investigate two areas of the forest. They expect to find several hundred new species.

About 20,000 Indians lived in the area for centuries but the land was never colonised by western groups until the 1930s when fundamentalist Mennonite sects from Russia and eastern Europe were given large areas, to allow them to avoid communist persecution.

As in Brazil, the indigenous people were largely wiped out and then deprived of their ancestral land.

The Mennonites, who include the traditional Amish sect of Pennsylvania, believe in a strict interpretation of the bible and often seek isolation in remote areas. But the Chaco land rush, which has seen prices rise from under $10 a hectare to over $200 in a few years, has made the sect worth at least $500m.

The large Mennonite families and powerful co-operative farm groups have bought an estimated 2m hectares of land in the Chaco. What also used to be modest meat and dairy enterprises have grown into formidable agri-businesses dominating Paraguayan livestock farming.

Mennonite communities, where an old German dialect is mostly spoken, now sport new pick-up trucks and have north American-style hypermarkets and restaurants.

“We intend to expand in the Chaco as much as the law allows. Not just physically but by making the land more productive,” said Heinrich Dyck, finance director of the Neuland co-operative of Mennonite farmers based in Filadelfia, the largest Mennonite community, of 4,000 people. The co-operative is one of Paraguay’s largest meat and milk exporters and owns the country’s biggest slaughterhouse.

Dyck added: “Religion is at the heart of everything we do. The Christian faith is fundamental to us. God made it clear in the bible that we should take care of the land and use it as a source of sustainability and production.”.

The Mennonites, who until recently paid no taxes, run their own schools and police. They have been joined in the Chaco by hundreds of Brazilian ranchers. These are mostly the descendants of German émigrés who established themselves in southern Brazil after the war. The Brazilians are now believed by government to own nearly 3m hectares.

“The Brazilians are now exporting deforestation,” said one government spokesman.

The two groups, which both speak German, now control nearly a third of the Paraguayan Chaco and have rapidly developed a $100m-a-year meat and dairy agri-business which exports meat to Chile, Europe, Israel and Russia.

Ignacio Rivas, a conservationist with the Paraguayan group Guyra, said: “The fate of the Chaco lies with these groups. At this rate 75% or more of the Chaco will have disappeared in a generation. Both groups are expanding aggressively. Their style of farming is totally unsuited to the fragile soils of the Chaco and will lead only to desertification and erosion.”

Mennonite and other large landowners this week defended the deforestation, arguing that it created jobs. “The Chaco was for sale a few years ago. No one wanted it. Why did not the conservationists buy it then?” said Massimo Coda, a spokesman for the Rural Association of Paraguay. “The reason why so much land is being cleared now is that we fear that more restrictions will be put on how much forest we can fell. We fear we will be stuck with a forest which pays nothing. We accept there is ecological damage, but we are prepared to leave more land forested.”

A spokesman for the environment ministry said: “We know what is happening in the Chaco but there’s little we can do. This land is very fragile. It will take many years to recover. The most important thing we can do is to try to conserve as much as possible. But we need the help of the international community to stop the losses in the most fragile areas.”

Concern is building over the future of isolated Indian groups. The Ayoreo-Totobiegosode is the only uncontacted tribe in South America outside Amazonia, but earlier this year bulldozers hired from a Mennonite transport company were found illegally destroying thousands of acres of the land they regularly use.

According to Survival International American fundamentalist churches helped organise “manhunts” in which large groups of Totobiegosode were forcibly brought out of the forest as late as the 1986 to be converted to Christianity.

“Everyone knows about the Amazon but this is one of the last unknown places on earth and it is being destroyed for the sake of a few hamburgers before we even study it. This is short-term gain with desertification the only long-term prospect. It will cease to work as an ecosystem if we allow this destruction to carry on,” said John Burton, chief executive of the Word Land Trust.

The Chaco has a history of surviving anything that man can throw at it, including war and a proposal that it become a global nuclear waste dump. During the 16th century, Spanish conquistadores tried to penetrate it but the vegetation, harsh climate, lack of water and indigenous tribes defeated them and the Chaco was largely ignored.

In 1932, following a rumoured oil strike by Shell, Bolivian troops invaded the region but were defeated by a lack of water and searing temperatures. More than 2,000 people died in the three-year war and the outlines of trenches are still clear, with pieces of metal from tanks still littering the countryside.

Explorers hope for new species

Sixty British and Paraguyan scientists are to spend a month in unexplored northern Chaco in a biodiversity expedition expected to discover several hundred new wildlife species.

The Natural History Museum’s expedition will be the largest scientific exercise ever mounted in Paraguay and one of the most ambitious by British scientists in 30 years.

Specialists in several fields, including spiders, birds, microbes, plants, mammals, and fossils, will spend two weeks in two of the remotest northern regions, close to the Bolivian border.

The army-backed expedition of 100 scientists, cooks and logistics experts will have to endure extreme conditions. “Temperatures are expected to reach 48C, humidity will be 100%, floods are possible and mosquitoes, ticks and other biting insects are certain,” said Alberto Yanosky, chief executive of the Paraguayan conservation group Gwyra, which is helping to organise the trip. “We have no idea what we might find. No one has researched these areas.”

The Chaco, which stretches over nearly 240,000 sq km, is similar topographically, and in places climatically, to the Australian outback. Covering parts of Bolivia, Paraguay and Argentina, it is a mix of forest, palm woodland, shrubby steppe, and swamp. It is the second largest biome in South America after Amazonia.

5 Comments

Filed under Climate Change, Climate Justice, Indigenous Peoples, Latin America-Caribbean, Photo Essays by Orin Langelle

New Podcast: Yael Falicov, Executive Director of EcoViva on KPFK Los Angeles

On this week’s environmental segment on  “Sojourner Truth with Margaret Precod”, KPFK Los Angeles, Yael Falicov discusses the success of a democratic movement for peace, justice and environmental sustainability in the Lower Lempa River Estuary and the nearby Bay of Jiquilisco Biosphere Reserve of El Salvador.

Click here to listen to the Podcast

Comments Off on New Podcast: Yael Falicov, Executive Director of EcoViva on KPFK Los Angeles

Filed under Latin America-Caribbean, Media

The Festival of the People Who Live With the Forest (Festival de las Pueblas Que Viven Con los Bosques)

Blog post by Anne Petermann, Executive Director, Global Justice Ecology Project & North American Focal Point of Global Forest Coalition. Everyday this week she will be posting an update from the World Forestry Congress on this blog.

Mapuche elders perform a ceremony at the opening of the Festival de las Pueblas Que Viven Con los Bosques in Buenos Aires, Argentina. Photo: Petermann/ GJEP-GFC

Mapuche elders perform a ceremony at the opening of the Festival de las Pueblas Que Viven Con los Bosques in Buenos Aires, Argentina. Photo: Petermann/ GJEP-GFC

Buenos Aires-Campesinos, Indigenous and rural peoples, small farmers and organizational representatives from throughout Latin America came together in Buenos Aires, Argentina from the 16th to the 18th of October for the “Festival de las Pueblas Que Viven Con los Bosques.” The festival was organized by Friends of the Earth Argentina, Via Campesina and others to discuss advancing the Latin America movement against monoculture expansion, one of the greatest threats to people who depend on the forest.

The three days of the festival coincided with the day for food sovereignty on October 16th and the World Forestry Congress (called by critics the World Plantations Congress), which started on October 18th.

The coincidental timing of the day for food sovereignty and the WFC allowed for the development of collaborative work between the food sovereignty movement, which is fighting soy monocultures, the forest protection movement, which is fighting the expansion of timber monocultures, with Indigenous and other communities that rely on intact forest ecosystems.

The expansion of both soy and timber monocultures in Latin America, especially Brazil, Argentina, Uruguay, Paraguay and Chile, has resulted in the displacement of Indigenous and forest-dependent communities and the wholesale destruction of forests and their biodiversity.  Monoculture expansion has also resulted in the takeover of agricultural lands, with results including escalating poverty and food insecurity.  In Chile, the loss of Mapuche agricultural lands to timber plantations has led to poverty rates over 60% in Mapuche communities.

The linking of the food sovereignty movement, the anti-plantations movement and indigenous peoples, therefore, is a natural alliance.

The participants in the Festival concluded the three days of events and workshops with a rally and march against the Thirteenth World Forestry Congress, which takes place every six years.

The World Forestry Congress is a gathering of some of the largest actors in the forestry sector (including organizations like the World Bank and World Wildlife Fund) the overall theme of which is the justification of the industrial forestry model and the exploration of new avenues for profit-making from forests–including such topics as bioenergy from wood, and putting forests into the carbon market–both of which are major themes at this year’s World Forestry Congress.

Stay tuned for more updates from this forest trade show on this blog throughout the week.

Participants in the 'Festival de las Pueblas Que Viven Con los Bosques' march against the World Forestry [Plantations] Congress in Buenos Aires, Argentina, to denounce the ecological and social destruction occurring throughout Latin America due to the expansion of monoculture timber plantations, which the timber industry wrongly refers to as "planted forests."  Photo: Petermann/ GJEP-GFC

Participants in the ‘Festival de las Pueblas Que Viven Con los Bosques’ march against the World Forestry [Plantations] Congress in Buenos Aires, Argentina, to denounce the ecological and social destruction occurring throughout Latin America due to the expansion of monoculture timber plantations, which the timber industry wrongly refers to as “planted forests.” Photo: Petermann/ GJEP-GFC

Comments Off on The Festival of the People Who Live With the Forest (Festival de las Pueblas Que Viven Con los Bosques)

Filed under Climate Change, Latin America-Caribbean, Posts from Anne Petermann, REDD

Reports from World Forestry Congress in Buenos Aires

Banner photo (Plantations Are Not Forests) from last Friday's march:  Petermann/GJEP-GFC

Banner photo (Plantations Are Not Forests) from last Friday’s march: Petermann/GJEP-GFC

This was written on Friday by Global Justice Ecology Project’s Anne Petermann in Buenos Aires, Argentina.  Everyday this week she will be posting an update from the World Forestry Congress on this blog.

16 October

March, Buenos Aires, Argentina

Movements converged today in the heart of Buenos Aires demanding “¡soberanía alimentaria!” (food sovereignty) and also sending a message to the forthcoming World Forestry Congress that “Las Plantaciones no son Bosques” (plantations are not forests).

The World Forestry Congress, being convened by the UN Food and Agriculture Organization, is slated to begin here in Buenos Aires on Monday, October 19.  This congress occurs only once every five years and is being widely denounced by forest protection organizations for its domination by the timber industry.  The World Rainforest Movement has set up a page on its website devoted to arguments why the congress is a sham, and Global Forest Coalition, which has been on the Advisory Board of the Congress, is submitting its formal resignation.  Global Forest Coalition decided to take this step after its recommendations to increase participation of indigenous peoples and women in the congress, and to increase the focus of the congress on forest restoration rather than forest conversion to plantations, were ignored.

In a sharp critique, Ricardo Carrere, of the World Rainforest Movement writes of the congress, “the WFC will help to strengthen plantation companies by continuing to provide their tree plantations with ‘scientific’ credibility and that the ‘forest terminology’ will serve to maintain the current corporate-friendly definition that classifies them as ‘planted forests’.”

Global Justice Ecology Project will be attending the World Forestry Congress to monitor the plans of the timber industry globally with regard to both the use of forests in the carbon market (one of the main false solutions to climate change being negotiated in the upcoming Copenhagen climate talks), and the plans to commercially release genetically engineered trees.

Prior to the congress, over the next two days, I will be meeting with our allies from all over Latin America to plan strategies to oppose the commercial release of genetically engineered trees, and to counter the misinformation and propaganda around the use of forests as carbon offsets.

Stay tuned for more blog posts over the next week.

Anne Petermann
Executive Director
Global Justice Ecology Project
from Buenos Aires

Comments Off on Reports from World Forestry Congress in Buenos Aires

Filed under Climate Change, Indigenous Peoples, Latin America-Caribbean, Posts from Anne Petermann, REDD