brad brace contemporary culture scrapbook

June 27, 2014

UN Urges Papua New Guinea to Take Action to Stop Vigilante Witchcraft Killings

Filed under: culture,ideology,png — admin @ 2:57 pm

Papua New Guinea (PNG) is under heavy criticism by the UN for doing little to combat the killing of women and sometimes men for suspected sorcery. Across the country deaths and illnesses are often blamed on sorcerers, those suspected of sorcery are often subject to vigilante killings. UN investigations have concluded that sorcery is often used in PNG to mask violence against women. Even though the PNG government has taken steps to combat the violence they have not been effective, impunity is often still given at the local level to those who kill alleged sorcerers.

These problems in PNG were brought to the forefront of the international community a year ago when a 20-year-old woman was killed for alleged witchcraft when a young boy died of illness. The town’s people blamed the young woman for the death, she was striped naked, tortured and burned alive at the stake. Even though the attack was over a year ago no one has been brought to justice for the killing. Since this disturbing murder the number of vigilante attacks on suspected witches has increased sharply, causing an increase of violence and unrest.

The PNG government has responded to the UN demands to deter these attacks by repealing the Sorcery Act of 1971, which created the defense of sorcery for defendants on murder charges. The country has also responded by reinstating the death penalty for murder and rape in hopes that it will deter these violent attacks on women. The UN has criticized the reinstatement of the death penalty, saying that the death penalty does not help deter the violence in anyway. Instead the UN advises that prompt investigation and trials would be effective in halting the attacks.

Even with these heavy-handed measures to combat the violence, bringing those responsible for the killings to justice proves difficult. At the local level, those who kill witches or sorcerers are not deemed to be criminals by the population. Arresting them and convicting them is difficult when their local communities do not think of them as criminals. Since the death penalty reinstatement not one person has been given the capital punishment, the deterrence is not effective if the punishment is never given out for the crime.

The UN has recently held a conference in Port Moresby, the capital of PNG to discuss these issues with the PNG government. The PNG Deputy Secretary for Legal and Justice Affairs has stated that the UN conference should form the basis for legislative reform in the country. Other government agencies have also voiced their support for the UN conference and possible policy and legislative reforms to combat the issue of witchcraft killings.

http://www.bbc.co.uk/news/world-asia-27827970

US Scientists, Oil Giant Stole Indigenous Blood

Filed under: brazil,corporate-greed,culture,disease/health — admin @ 2:50 pm

For years, scientists working with Maxus Energy took blood samples from hundreds of Amazonian tribal members. U.S. scientists working together with oil company Maxus Energy took around 3,500 blood samples from the indigenous Amazonian tribe known as the Huaorani, Ecuador charged on Monday. The Huaorani are known for a unique genetic makeup that makes them immune to certain diseases.

RenÈ RamÌrez, the head of the Ecuadorian Ministry of Higher Education, Science and Technology, told Ecuador state TV on Monday that samples were taken from around 600 Huaorani, and that multiple pints of blood were taken from many members of the tribe. RamÌrez said that it is not yet known whether the samples have resulted in any commercial gains, but that samples were sold for scientific research.

According to an initial investigation two years ago, “It was demonstrated that the Coriell Institute has in its stores samples (from the Huaorani) and that it sells genetic material from the Huaorani people.” Harvard University was among the purchasers. Specifically, the 2012 report found that since 1994, seven cell cultures and 36 blood samples were distributed to eight different countries. In the same report the Huaorani said that scientists had tricked them into allowing their blood to be taken between 1990 and 1991; however, President Rafael Correa said that there is now evidence that samples were taken as far back as the 1970s “in complicity with the oil company operating in the area.”

The Huaorani allegedly agreed to give the blood samples because scientists lied to them about why the samples were being taken. They were told the samples were being taken for medical tests, but never received results.

According to the website Hispanically Speaking News, in his weekly radio address on Saturday, President Correa said that at least 31 research papers were written between 1989 and 2012 based on the blood samples obtained–all without the consent of the Huaorani or the royalty payments normally required.

The taking of the samples was illegal, as Ecuador’s constitution bans the use of scientific research including genetic material in violation of human rights.

According to AFP, when the allegations first emerged in 2012, the U.S. Embassy said it was not aware of the case, and they did not immediately issue a response after Ecuador brought the charges on Monday.

Nicaragua’s Mayagna People and Their Rainforest Could Vanish

Filed under: colonialism,culture,nicaragua — admin @ 2:45 pm

MANAGUA, Jun 19 2014 (GIP) – More than 30,000 members of the Mayagna indigenous community are in danger of disappearing, along with the rainforest which is their home in Nicaragua, if the state fails to take immediate action to curb the destruction of the Bosawas Biosphere Reserve, the largest forest reserve in Central America and the third-largest in the world.

Arisio Genaro, president of the Mayagna nation, travelled over 300 km from his community on the outskirts of the reserve in May to protest in Managua that the area where his people have lived for centuries is being invaded and destroyed by settlers from the country’s Pacific coastal and central regions.

In early June, Genaro returned to the capital to participate in several academic activities aimed at raising awareness on the environment among university students in Managua and to protest to whoever would listen that their ancestral territory is being destroyed by farmers determined to expand the agricultural frontier by invading the protected area, which covers 21,000 sq km.

The Mayagna chief told TierramÈrica that in 1987 the nucleus of what is now the biosphere reserve had a total area of 1,170,210 hectares of virgin forest and an estimated population of fewer than 7,000 indigenous people. In 1997, when it was declared a Word Heritage Site and Biosphere Reserve by the United Nations Educational, Scientific and Cultural Organisation (UNESCO), the reserve covered more than two million hectares of tropical rainforest, including the buffer zone.

By 2010, when the indigenous people living in the reserve numbered around 25,000, the jungle area had been reduced to 832,237 hectares, according to figures cited by Genaro. The presence of non-indigenous settlers within the borders of the reserve had climbed from an estimated 5,000 in 1990 to over 40,000 in 2013.

“The y are burning everything, to plant crops. They cut down forests to raise cattle, they log the big trees to sell the wood, they shoot the animals and dry up riverbeds to put in roads,” Genaro told TierramÈrica.

Antonia G·mez, a 66-year-old Mayagna chief, also made the trek from her community to speak out in towns and cities along the Pacific coast about the situation faced by her people in Bosawas, whose name comes from the first syllables of the main geographical features that delimit the reserve: the Bocay river, the Salaya mountain, and the Waspuk river.

“All of our families used to live on what nature provides; the forest is our home and our father, it has given us food, water and shelter,” she told TierramÈrica in her native tongue, with the help of an interpreter. “Now the youngest ones are looking for work on the new farms created where there was once forest, and the oldest of us don’t have anywhere to go, because everything is disappearing.”

G·mez said that in the forest, her people planted grains and grew and harvested fruit, and hunted what they needed for food with bows and arrows. She added that there were abundant crabs and fish in the rivers and wild boars, tapirs and deer in the forests.

“Now the animals have gone. With each bang from a gun or mountain that is cleared, they either die or move deeper into the jungle. There aren’t many left to hunt,” she complained on her visit to Managua.

Part of the reserve is also inhabited by Miskitos, the largest indigenous group in this Central American country, where by law native people have the right to collectively own and use the lands where they live.

The complaints by the indigenous people were corroborated by TierramÈrica in conversations with independent academics and activists as well as government officials. Anthropologist Esther Melba McLean with the Atlantic Coast Centre for Research and Development at the Bluefields Indian and Caribbean University has led studies that warn that if the invasion by outsiders and destruction of the forest are not brought to a halt, both the Mayagna people and the native flora and fauna of Bosawas could disappear in two decades.

“The destruction of the forest would mean more than the end of an ethnic group; it would mean the end of the site where 10 percent of the world’s biodiversity is found,” she told TierramÈrica.

The reserve is home to endemic species like the Nototriton saslaya salamander and the crested eagle, which are listed as endangered by local environmental organisations that point out that there are still many species that have not even been documented.

According to environmentalist Jaime Incer, an adviser on environmental affairs to the office of the president, if the destruction of the indigenous territory continues, “in less than 25 years the jungle will have completely disappeared.”

A study published in 2012 by the German development cooperation agency, GIZ, Nicaragua’s National Union of Agricultural and Livestock Producers (UNAG), the European Union and the international development organisation Oxfam warned that it would take 24 years to lose the forest in Bosawas and 13 years to lose the buffer zone around the reserve, at the current rate of deforestation.

Incer told TierramÈrica that in response to the indigenous community’s complaints and the backing they have received from environmentalists, the administration of President Daniel Ortega, who has governed since 2007, has begun to take measures against the destruction of the forest. “But they have been insufficient,” he acknowledged.

Ortega ordered the creation of a military battalion of more than 700 troops to guard the country’s forests and nature reserves. The government also organised a committee of national authorities aimed at coordinating actions and applying a zero tolerance approach towards people and organisations accused of destroying the environment.

Alberto Mercado, the technical coordinator of Bosawas in the Ministry of the Environment and Natural Resources, said at the Central American University in Managua on Jun. 10 that the government has been carrying out actions to curb the destruction of the reserve.

He said the authorities had removed dozens of non-indigenous families from the nucleus of the reserve, and that they had brought people to trial who were dedicated to illegally selling land in Bosawas.

Mercado said dozens of lawyers have been investigated and suspended for allowing sales transactions involving indigenous property. In addition, he said, the authorities have been combating trafficking in local fauna and flora.

“But the struggle is huge…traffickers identify the `blind spots’ and that’s where they make their incursions into indigenous territory, fence it in, claim it is theirs, and that’s how the trafficking of land starts,” the official said, sounding discouraged.

The complaints of the indigenous community have gone beyond national borders, and have reached international human rights organisations. The non-governmental Nicaraguan Human Rights Centre also filed a complaint with the Organisation of American States (OAS).

Vilma N?Òez, director of the Human Rights Centre, told TierramÈrica that she had denounced the situation faced by the Mayagna people during the 44th OAS General Assembly, whose main theme was “development with social inclusion”, held Jun. 3-5 in AsunciÛn, Paraguay.

“The state and the government should guarantee the right of the Mayagna and all indigenous people in this country to live on their own land, and defend them from extermination,” N?Òez said.

May 24, 2014

Teci, Fiji

Filed under: culture,fiji,geography,global islands — admin @ 4:40 am

The villages of Teci (pronounced “Tethee”) and Dalomo, with a combined population of about 210, are situated on the eastern shore of Yasawa Island in the northwestern corner of the Fijian archipelago. The village of Teci is about a fifteen-minute walk from Dalomo, a ninety-minute walk from Bukama, and a two-and-a-half-hour walk from Nabukaru. To travel to the city of Lautoka, on the main island of Viti Levu, most villagers use a cargo ship that takes between one and two days and makes the rounds on a monthly schedule. (This ship sank in 2010 and has not been replaced.) Although it is possible to take a five-hour ferry from a point in the central part of the Yasawan archipelago, the transportation to the ferry and the ferry ride itself cost considerably more than traveling on the cargo ship. Villagers also sometimes use small motorboats to cross the Bligh Waters to Lautoka, though this sometimes results in disasters and disappearances. In the dry, deforested grasslands of this slender, twenty-two-kilometer-long island, economic life is based primarily on a combination of root-crop horticulture (yams and sweet manioc), littoral gathering (shellfish, mollusks), and fishing. Men bear the responsibility for clearing gardens (slashing and burning if necessary) and planting. Both men and women collect firewood, harvest agricultural products, and weed the gardens. Adults of both sexes and children also engage in littoral gathering, although women do more of this than men or children. Fishing is done principally by men, especially young men, and mainly involves free-dive spear-fishing. Older men, women, and boys use hook and line. Men also use nets to catch both fish and turtles. Women bear the primary responsibility for food preparation, cooking, laundry, and cleaning. Three main sociopolitical institutions govern village life: the traditional chiefly system, the government-instituted role of the Turaga ni koro, and the Christian churches. The most important of these institutions is the traditional system based on kinship, clans, and hereditary chiefs. Teci and Dalomo have five main mataqalis (pronounced “matangalees”), or clans, that together form a single yavusa. A yavusa is the largest territorial unit in the traditional Fijian system. Fijian villages often correspond, one to one, with a yavusa, with one chief per yavusa. However, Teci and Dalomo are part of the same yavusa, and there is a single chief for both villages. The chief lives in Teci, the older of the two villages. Leadership in each of the mataqalis is assigned primarily by age, gender, and descent, although skill and political acumen can also play a role. The head of the chiefly clan is officially installed as chief by one of the other mataqalis. The chief, together with the heads of the various mataqalis, makes decisions and deals with problems. At the time of our experiments, Teci’s previous chief had only recently died, and his heir (his older brother’s son) was still relatively young, so he had not yet been formally installed; nevertheless, he was still referred to as Tui Teci (Chief of Teci). At the time of our study, these villages were governed by a council of elders. Now integrated, and operating in parallel with the traditional system, is the democratically elected Turaga ni koro (Gentleman/Head of the Village), who acts as the representative of the Fijian national government. Both Teci and Dalomo have their own Turaga ni koro. The Turaga ni koro’s responsibilities are varied and include such tasks as dealing with visitors and keeping the village well-maintained. Though not an official part of their duties, the Dalomo Turaga ni koro operated the village radio-phone, and the family of Teci’s Turaga ni koro operated a village store that sold basic foodstuffs.1 In most matters we observed, the Turaga ni koro worked in concert with the council of elders and the chief, and all were seen as a unit. Layered across these institutions, and supported by Teci and Dalomo, are three different Christian religious sects—the Methodist, Evangelical Assemblies of God, and Seventh-Day Adventist Churches, in five separate congregations. These churches make numerous contributions to the villages, from organizing feasts to running youth groups. Fairness Without Punishment 227 Connections with the larger Fijian economy and municipal services are limited. There are no towns, and the only road on the island at the time of our visits was a dirt path that was used by an exclusive private resort near Bukama (the only resort on Yasawa Island).2 There are few opportunities for wage labor. At the time of our experiments, the resort employed three people from Teci and Dalomo. There are three primary schools on the island, including one in Teci. For education beyond the eighth grade, which many have not pursued, students must go to live either on the island of Naviti, in the center of the Yasawa group, or to Viti Levu. At the time of this research, there were three ways in which village families typically had access to market goods. First, several families maintained small supplies of flour, kava, yeast, sugar, salt, and other basic items, which they sold to their neighbors. Second, people traveled on the cargo ship—which came to Teci once a month during this period—to sell crabs, coconuts, mats, and other products in Lautoka and resupply on items like cooking oil and kerosene. Third, the private resort maintained a small shop where basic necessities could be purchased. Villagers did not make frequent use of this shop, owing to its high prices. All residents of Teci and Dalomo over about age six speak both Teci (the local dialect) and Standard Fijian (developed from the Bauan dialect). The two dialects are mutually unintelligible. A few people also speak some English. Although English is officially taught in schools, only a few of the older schoolchildren had learned more than a few phrases. More extensive details on life in these Yasawan villages can be found in the supplemental materials of Henrich and Henrich (2010).

Tutashinde Mbili Shaka! (Together we can win!)

People’s Island

Filed under: canada,colonialism,culture,global islands — admin @ 4:23 am

Indigenous women and two-spirited* people are leading a resurgence movement in iyiniwi-ministik, the People’s Island.* They draw on their traditional roles as protectors of the land and water to inform their work in our communities, and root themselves in their specific socio-political orders to counter colonialism and to revitalize language and culture. Rather than being defined as a struggle against patriarchal gender roles and the division of labour, Indigenous women and two-spirited people’s work combats the imposition of colonial barriers. The goal is not to attain gender equality, but rather to restore Indigenous nationhood, which includes gender equality and respect for gender fluidity. Khelsilem Rivers (Skwxw??7mesh-Kwakwaka”ÿwakw), a community organizer from Vancouver, points out that not all Indigenous peoples have the same traditions, and that to avoid perpetuating Pan-Indian stereotypes, we need to have honest discussions about the diversity of our traditions. This is an important point indeed, as not all Indigenous nations have the same traditions with respect to the fluidity of gender roles. Romanticizing ourselves as a collective unfortunately plays into “noble savage” stereotypes and does damage in the long run. With so many Indigenous people disconnected from their specific traditions, even so-called positive stereotypes are a form of continuing erasure.

April 8, 2014

Rodrigues Solitaire

Filed under: conservation,culture,rodrigues,wildlife — admin @ 6:42 am

The Rodrigues Solitaire (Pezophaps solitaria) is an extinct, flightless bird that was endemic to the island of Rodrigues, east of Madagascar in the Indian Ocean. Genetically within the family of pigeons and doves, it was most closely related to the also extinct Dodo of Mauritius (the two forming the subfamily Raphinae). The Nicobar Pigeon is their closest living genetic relative.

The size of a swan, the Rodrigues Solitaire demonstrated pronounced sexual dimorphism. Males were much larger than females and measured up to 90 centimetres (35 inches) in length and 28 kilograms (62 pounds) in weight, contrasting with 70 centimetres (28 inches) and 17 kilograms (37 pounds) for females. Its plumage was grey and brown; the female was paler than the male. It had a black band at the base of its slightly hooked beak, and its neck and legs were long. Both sexes were highly territorial, with large bony knobs on their wings that were used in combat. The Rodrigues Solitaire laid a single egg, that was incubated in turn by both sexes. Gizzard stones helped digest its food, which included fruit and seeds.

First mentioned during the 17th century, the Rodrigues Solitaire was described in detail by François Leguat (leader of a group of French Huguenot refugees who were marooned on Rodrigues in 1691–1693). It was hunted by humans and introduced animals, and was extinct by the late 1700s. Apart from Leguat’s account and drawing, and a few other contemporary descriptions, nothing was known about the bird until a few subfossil bones were found in a cave in 1789. Thousands of bones have subsequently been excavated. It is the only extinct bird with a former star constellation named after it, Turdus Solitarius.
rodrigues solitairesolitaireThis flighty and ultimately doomed constellation was introduced in 1776 by the French astronomer Pierre-Charles Le Monnier in a paper titled “Constellation du Solitaire” in the Mémoires of the French Royal Academy of Sciences. He listed 22 constituent stars and described it as a “bird of the Indies and the Philippines”.

The bird shown on Le Monnier’s diagram of the constellation resembles a female blue rock thrush (Monticola solitarius, family Turdidae). Le Monnier said he introduced the constellation in memory of the voyage to the island of Rodrigues in the Indian Ocean by another Frenchman, Alexandre-Guy Pingré, who observed the transit of Venus from there in 1761. Quite why this particular bird was chosen remains unexplained, though.

The historian R. H. Allen said in his book Star Names that the constellation represented the Rodrigues Solitaire, an extinct flightless bird similar to the Dodo, but this seems to be a misunderstanding. Bode changed its name to Turdus Solitarius in his Uranographia atlas of 1801.

April 7, 2014

First contact

Filed under: brazil,colonialism,culture — admin @ 6:42 am

It was disastrous when Europeans first arrived in what would become Brazil — 95 percent of its population, the majority of its tribes, and essentially all of its urban and agricultural infrastructure vanished. The experiences of Brazil’s indigenous societies mirror those of other indigenous peoples following “first contact.”

A new study of Brazil’s indigenous societies led by SFI researcher Marcus Hamilton paints a grim picture of their experiences, but also offers a glimmer of hope to those seeking ways to preserve indigenous societies.

Even among the indigenous societies contacted in just the last 50 years, says Hamilton, “all of them went through a collapse, and for the majority of them it was disastrous,” with disease and violence responsible in most cases, and with lasting detrimental effects. “That’s going on today — right now.”

Brazil is “a tragic natural experiment,” Hamilton says: several hundred native tribes contacted by outsiders remain, according to Instituto Socioambiental, a non-governmental organization that reports census data on 238 of those societies going back a half-century or more. That volume of data makes possible a detailed analysis of the health and prospects of the surviving contacted — and uncontacted — societies, an analysis that wouldn’t be possible any where else in the world.

Using a method called population viability analysis, the researchers found that contact by outsiders is typically catastrophic, yet survivable. While first contacts in Brazil led to population declines of 43 percent on average, that decline bottomed out an average of eight or nine years after contact, following which population numbers grew as much as four percent a year — about as much as possible. Projecting those results into the future suggests that contacted and as-yet uncontacted populations could recover from a low of just 100 individuals.

Hamilton and co-authors Robert Walker and Dylan Kesler of the University of Missouri describe their analysis in a paper published this week in Scientific Reports.

While their analysis paints a hopeful picture, Hamilton notes that deforestation, the breakdown of interactions between tribes, and assimilation with the outside world pose ongoing threats to indigenous societies.

“Demographically they’re healthy,” Hamilton says, but as for their long-term survival, “it’s very up in the air.” Lowland South America has long been a battle-ground between European colonization and indigenous survival. Initial waves of European colonization brought disease epidemics, slavery, and violence that had catastrophic impacts on indigenous cultures. In this paper we focus on the demography of 238 surviving populations in Brazil. We use longitudinal censuses from all known indigenous Brazilian societies to quantify three demographic metrics: 1) effects of European contact on indigenous populations; 2) empirical estimates of minimum viable population sizes; and 3) estimates of post-contact population growth rates. We use this information to conduct population viability analysis (PVA). Our results show that all surviving populations suffered extensive mortality during, and shortly after, contact. However, most surviving populations exhibit positive growth rates within the first decade post-contact. Our findings paint a positive demographic outlook for these indigenous populations, though long-term survival remains subject to powerful externalities, including politics, economics, and the pervasive illegal exploitation of indigenous lands.

State news agency aligns covert ZunZuneo program with other ‘anti-Cuban’ plots including failed Bay of Pigs invasion

Filed under: capitalism,cuba,culture,government,ideology,intra-national,media,usa — admin @ 6:38 am

Revelations of a secret US government programme to set up a cellphone-based social network in Cuba are being trumpeted in the island’s official media as proof of Havana’s repeated allegations that Washington is waging a “cyber-war” to try to stir up unrest.

“ZunZuneo joins an extensive list of secret anti-Cuban operations” including the failed Bay of Pigs invasion of 1961 and plots to assassinate Fidel Castro, state news agency Prensa Latina said.

The findings of an Associated Press investigation, published on Thursday, featured prominently on multiple Cuban state TV newscasts and occupied a full page in the Communist Party newspaper Granma on Friday. They also were to be the focus of the nightly two-hour news analysis show “Mesa Redonda”, or “Roundtable”.

Prensa Latina recalled a 1 January speech in which President Ra??l Castro warned of “attempts to subtly introduce platforms for neoliberal thought and for the restoration of neocolonial capitalism‚^¿^›.

“Castro’s denunciations of the US government’s destabilising attempts against Cuba were corroborated by today’s revelation of a plan to push Cuban youth toward the counterrevolution, with the participation of a US agency,” Prensa Latina said.

US officials defended the program as being in line with the mission of the US Agency for International Development (USAID), which oversaw it. They said it did not amount to a “covert” operation, although they said the government takes steps to maintain discretion when working in “non-permissive environments” such as Cuba.

Documents obtained by the AP showed that the network, dubbed ZunZuneo after the Cuban word for hummingbird, operated from 2009 until it vanished in 2012. Some Documents obtained by the AP showed that the network, dubbed ZunZuneo after the Cuban word for hummingbird, operated from 2009 until it vanished in 2012. Some 40,000 island cellphone users signed up and used ZunZuneo to receive and send text messages, mostly innocuous jokes or snippets of international, sports and entertainment news.

However the AP revealed that the network, which was built using secret shell companies and financed through a foreign bank, sought to first build an audience of mostly young people and then nudge them toward dissent.

In a statement late Thursday, Josefina Vidal, director of US affairs at Cuba’s foreign ministry, demanded that Washington halt “its illegal and clandestine actions against Cuba”. She said the ZunZuneo case “shows once again that the United States government has not renounced its plans of subversion against Cuba”.

Cuba has one of the lowest internet penetration rates in the world, though the country has taken small steps to expand access. Last year it opened about 200 cyber-cafes around the country, though at $4.50 an hour many Cubans are effectively priced out. The government also controls nearly all traditional media.

Cellphone use is increasingly common among the island’s population of 11 million. Official statistics say there were about 1.8 million active Cuban mobile accounts in 2012, compared with 400,000 in 2007.

On the streets of Havana, some echoed their government’s complaints about US interference and ZunZuneo.

“Coming from them [the United States], nothing can surprise us anymore,” said 25-year-old Claudia Garcia.

February 10, 2014

Silk Road

Filed under: art,china,culture — admin @ 6:32 am

silkroad

January 25, 2014

Filed under: art,culture,rampage — admin @ 5:16 am

insurgent

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