Matawa First Nations Wisdom Left out of Legislative Process.

Matawa First Nations Chiefs have released a statement earlier this month, rejecting two proposed mining Bills from the province of Ontario.

Constance Lake Chief Arthur Moore, appearing before the Standing Committee on General Government this month, has raised concerns and disappointment with the process of the Bills. In particular, no public hearings were held in any First Nations Communities - Nibinamik; Constance Lake; Webequie, and Eabametoong. Chief Moore states, "To get a real sense of the North, you have to come to the communities and meet the people ... it is disrespectful to plan meetings that will affect people's lives - away from where they live." He calls for greater respect for communities and for the engagement of community wisdom in drafting such legislation: "The province must take the entire process more seriously, and draft stronger acts that include Matawa First Nations recommendations that were submitted by Chiefs, Counsellors, and Community Members."

The first, Bill 173: An Act to amend the Mining Act, makes several amendments, including the amendment of the purpose clause (Section 2) to include a statement that mining activities are encouraged in a manner consistent with the recognition and affirmation of existing Aboriginal and treaty rights. The new Section 14 also includes a new sub-section (2) giving the Minister discretion to consider any other factors appropriate, including: "... whether the lands meet the prescribed criteria as a site of Aboriginal cultural significance." Nevertheless, the Bill does not guarantee such factors and leaders have expressed concern about its implementation.

The second, Bill 191: The Act with respect to land use planning and protection in the Far North", has been rejected by Matawa First Nations as dividing the Matawa First Nations Tribal Council through the introduction of an arbitrary boundary in order to designate the area to which the Act applies. The boundary actually divides traditional territory in some cases. As a result, Matawa First Nation Chiefs are requesting the withdrawal of Bill 191 and have also asked for changes to Bill 173.

Indigenous Agricultural Knowledge in Managing Climate Change

Indigenous and traditional knowledge is being recognised for its critical role in managing climate change, and more recently mainstream attention to traditional agricultural knowledge sees increased respect for sustainable and ancient methods.

In a project supported by the Kenneth Lee Foundation and Oxfam, farmers in Bolivia's Amazon are turning to traditional irrigation systems in more sustainable agriculture. The system relies on building "camellones" (pictured at left and below right) which are platforms of raised seedbed, constructed above flood level and surrounded by canals. The result is a sustainble use of flood waters without the loss of seeds and crops. The canals capture the water during floods and provide for irrigation during dry seasons.

The system dates back to 1000BC to AD1400 when it was used by pre-Columbian cultures in Beni. The Director of the Kenneth Lee Foundation, Oscar Saavedra, says "The floods were the basis for development and the flourishing of a great civilisation." The region has experienced some of the worst floods in 50 years, largely attributed to climate change. According to the BBC, about 400 families have now enlisted in the camellones project, mostly growing maize, cassava and rice. Although the uptake of the method is still described as experimental, confidence in the traditional methods is growing. Dunia Rivero Mayaco, a mother of 3 from Puerto Almacen near Trinidad, is reported, "I had planted rice, maize, bananas and onions on my plot of land. But the water left nothing ... So that's why I am working here on the camellones." (At right: Such traditional irrigation systems may also lead to less need for clearing for farmland)

In India, traditional indigenous engineering is being implemented in order to establish sustainable systems of water management in modern agriculture.

Although much of the knowledge was transmitted through oral means and practical application, some documentation of the legal and administrative aspects of the knowledge is in fact held in the Treatise of administration, by Kautilya, adviser and minister of Indian emperor Chandragupta Maurya, 321-297 BC. Rajendra Singh (pictured below left) explains, "In Indian tradition, the knowledge was transmitted through practical work under the direction of respected elders and gurus. Thus the people engaged in practical work were really the pupils of the indigenous knowledge system ... The prosperous pupils provided help to the poorest who were working for water conservation, and the state provided only the land. It was a pupil-driven decentralised water management, which is another name for indigenous water management."

Singh attributes conservation of forest, water and other natural resources to "eco-friendly cultural traditions", dharma/parampara, and explains the conflict between this approach and the colonial notion of nature as a resource to be exploited. Singh calls for a revival of indigenous and traditional systems to restore the balance betwen nature and industry in Indian society.

One such tradition to be revived is that of Johad. Johads are concave mud barriers built across slopes to catch rainwater run-off. On all but one side there is a high embankment, the 4th side being open in order for water to enter. Water collected during monsoons penetrates the sub-soil and restores groundwater levels, available later through the use of wells and other means for irrigation of crops and water for animals. Singh explains, "When I went to Bheekampura in 1985, this unique traditional water management system was still alive in the collective memory of the people but remained alienated from the global environment."

Non-governmental organisation Tarun Bharat Sangh (TBS) began to revive the tradition of Johad. Johads started to be built in and by the communities themselves: "No engineer was called for consultation; we were guided entirely by the traditional wisdom of the people who have mantained the ecological balance for generations." As Singh says, the wisdom has been "perfected by tradition."

Logging in Peruvian Reserve

Recent reports suggest there is proof of illegal logging for mahogany being undertaken in the Murunahua Reserve for uncontacted indigenous group, the Murunahua Indians.

Chris Fagan, Conservation Scientist with Round River Conservation Studies (Round River), has published photographs that appear to show logging camps within the Murunahua Reserve, in the Peruvian Amazon. Fagan is reported, "All four camps looked to be active. Illegal logging in protected areas is a serious threat to the indigenous people who live in the region. Not only are these ‘uncontacted’ people extremely vulnerable to diseases brought by outsiders, but there is a history of violent conflict between them and loggers."

As well as the threat to the land and the communities of indigenous peoples in the area, the entry of loggers into the region brings with it the risk of disease with even physical extinction. An outbreak of Swine Flu has been reported in the remote Matsigenka tribe, living beside the Urubamba river in the Peruvian Amazon. The virus is thought to have been carried by boat passengers. Dr Stafford Lightman, professor of medicine at Bristol, is reported as explaining "This could be devastating, infecting whole communities simultaneously, leaving no-one to care for the sick or bring in and prepare food."

Peru's institution for Andean, Amazonian and Afro-Peruvian Peoples, INDEPA, has announced it will investigate the claims of illegal logging.