DOCUMENTO DE RESUMEN SOBRE LA AUTO DETERMINACIÓN DE LOS PUEBLOS INDÍGENAS EN EL DESARROLLO SOSTENIBLE

BORRADOR DE TRABAJO

La Tierra es VidaMacliing Dulag, Kalinga mártir de la Cordillera, Filipinas

“La tierra es sagrada, pertenece a los innumerables que han muerto, los pocos que viven y las multitudes que están por nacerPenan, Sarawak, Malaysia

“Cuando el ultimo árbol haya muerto; y el ultimo río haya sido envenenado; y el ultimo pez haya sido capturado nos daremos cuenta de que no podemos comer el dineroCree Indian

Este documento de síntesis es un insumo colectivo de los pueblos indígenas alrededor del mundo con el deseo de promover el concepto y las prácticas de los pueblos indígenas para la auto-determinación y el desarrollo sostenible. También aborda y propone retos para la agenda global post 2015 que afianza las causas estructurales y que refuerza la hegemonía de la minoría adinerada sobre la mayoría de personas pobres, la violencia sobre la mujer, la marginalización de los pueblos indígenas y migrantes , los jóvenes, gente con capacidades diferentes, y la destrucción sin sentido de la Madre Tierra. Los pueblos indígenas han atravesado un largo camino para articular y afirmar la auto-determinación en el desarrollo como respuesta al marco neoliberal dominante que se basa en el monopolio, la acumulación y la codicia impuesta a los pueblos indígenas.

Es imperativo que los pueblos indígenas continúen en su lucha por recordar y retar a los Estados y sus obligaciones en relación a los derechos de los pueblos indígenas, Naciones Unidas y sus agencias e instituciones financieras así como otras involucradas en el marco de la agenda de desarrollo o cualquier otra instancia para que considere de manera seria la agenda de la auto determinación en el desarrollo sostenible de los pueblos indígenas. El mayor reto de los objetivos de desarrollo sostenible post 2015 de la ONU, es liberar a la humanidad de la pobreza y el hambre. Los pueblos indígenas defienden junto con otros grupos oprimidos, explotados y pueblos en lucha en el mundo, que el único camino posible es si los objetivos de desarrollo sostenible de la ONU respetan los derechos de los pueblos libre de los valores capitalistas llenos de insaciable codicia y saqueo.

El más reciente involucramiento donde los pueblos indígenas alzaron su voz de manera colectiva para una genuina auto determinación en el desarrollo fue durante Rio+20, la reunión preparatoria para la conferencia mundial de pueblos indígenas en Alta y eventos de las OSC sobre los objetivos de desarrollo sostenible post 2015 incluyendo los Objetivos de los Pueblos por la Justicia en el Desarrollo. También se hizo referencia a la posición, objetivos y metas elaborados por los Grupos Mayores de Pueblos Indígenas.

¿Qué es la Auto-determinación en el Desarrollo Sostenible de los Pueblos Indígenas?

Los pueblos idígenas se unen a otros pueblos en el mundo que buscan un futuro que promueva la equidad, justicia, respecto, paz, democracia, sostenibilidad y auto determinación.

Nos unimos a la vos de otros pueblos del mundo que acogen una visión renovada de desarrollo conjunto, una visión que es verdaderamente transformadora y justa. Creemos que ahora es tiempo para avanzar en una auto-determinación del desarrollo sostenible que aborde la justicia en el desarrollo – un marco de desarrollo transformador cuyo objetivo sea la redistribución de la riqueza, el poder y los recursos entre los países entre ricos y pobres y entre hombres y mujeres.

La justicia del desarrollo entre los pueblos indígenas se consigue mediante la auto-determinación y la sostenibilidad. Como un derecho fundamental, la auto-determinación es el derecho a determinar libremente y trazar el mapa de nuestro desarrollo que abarque un bienestar económico, político y socio-cultural. La auto-determinación está esencialmente basada en el acceso y gestión por parte de los pueblos indígenas de su tierra ancestral, territorios y recursos  mismos que sirven al bien común y que es sostenible para futuras generaciones.

La auto-determinación en el desarrollo sostenible pone a la gente al frente y en el centro del desarrollo. Está guiado por los principios de sostenibilidad de la tierra y sus recursos, nutrir los elementos positivos y viables de los sistemas de conocimiento indígena, que promueven la armonía con la naturaleza, cultivan la cultura de trabajo por un bien común y promueven la práctica del intercambio, mutualidad, solidaridad y reciprocidad. Los pueblos indígenas, sus sistemas sociales y valores son parte del medioambiente y los ecosistemas. Esto contrasta con los valores capitalistas de sobre producción y acumulación siendo un desperdicio y enfocada en el lucro y por lo tanto destructivo e insostenible.

La auto-determinación en el desarrollo sostenible es una labor colectiva que reconoce y da prioridad a los contextos locales, nacionales y socio económicos. Los mismos podrán en lo posterior definir las características específicas de los movimientos indígenas y las luchas dentro de un país, o en una región en particular de un país. El colonialismo es una experiencia común pero la experiencia post colonial puede diferir. La resistencia de los pueblos indígenas a los sistemas atrincherados por los colonizadores, es parte de hacer valer el derecho a la auto-determinación.

Con la auto-determinación en el desarrollo sostenible asegurando un genuino desarrollo para los pueblos indígenas, la justicia en el desarrollo se convierte en algo posible.

¿Cuáles son los fundamentos de la auto-determinación sostenible de los Pueblos indígenas?

REDISTRIBUCIÓN DE LA JUSTICIA cuya meta es la re distribución de recursos, el poder y la igualdad de oportunidades para todos los seres humanos basados en el reconocimiento de los sistemas de vida viables y únicos de los pueblos indígenas.

 JUSTICIA ECONÓMICA cuya meta es el desarrollo de economías que valoran la dignidad     humana y los derechos laborales y los derechos de supervivencia de los pueblos indígenas; aborda las necesidades e interdependencia con la tierra y los recursos; aprovecha las capacidades de los pueblos y respeta el medioambiente.

GÉNERO Y JUSTICIA CLIMÁTICA que espera eliminar toda forma de discriminación, explotación y marginalización basada en el género, clase, etnia, religión, nacionalidad, sexualidad, edad y otras diferencias. De igual manera aborda el descuido histórico de los estados que continúan considerando nuestros territorios como una base de recursos para los estados y las corporaciones.

JUSTICIA AMBIENTAL que restaure los límites planetarios de la Tierra y retome la responsabilidad histórica de los países y las élites en los países (colonizadores ahora imperialistas) cuya producción y patrones de consumo nos han llevado al cambio climático y a catástrofes ambientales, en reconocimiento del rol de los pueblos indígenas y los derechos en la gestión sostenible del ambiente.

 RENDICIÓN DE CUENTAS PARA LAS PERSONAS que empodere a todos pero especialmente a los más marginalizados, en el ejercicio de la toma de decisiones libre, previa e informada, particularmente entre los pueblos indígenas, en todas las etapas de los procesos de desarrollo y que asegura la justicia en los arbitrajes.

Con los Objetivos de Desarrollo Sostenible (ODS) emergentes ¿Cuál es el Papel de los Pueblos Indígenas?

Los pueblos indígenas continúan soportando la histórica injusticia causada por la colonización y finalmente por el neoliberalismo. El marco neoliberal contradice las visiones de los pueblos indígenas compartidas a nivel mundial sobre mutualidad y reciprocidad. Mientras que los pueblos indígenas consideran la tierra como la vida y fomenta una cultura por el bien común, el marco neoliberal engendra codicia y consolida un desarrollo basado en el mercado y con fines de lucro que refuerza aún más la brecha entre ricos y pobres del mundo.

Varios reportes confirman a los territorios indígenas como las últimas fronteras que permanecen en el mundo. Tal hecho, sólo da fe de prácticas o el estilo de vida de vivir en armonía con la naturaleza y el cuidado del futuro. Mientras vivimos en territorios abundantes, es paradójico que el mapa de la pobreza coincide con los territorios indígenas.

Pertenecemos al 15% del segmento pobre del mundo y alrededor de un tercio de los 900 millones de personas que viven en la extrema pobreza es gente del área rural (UNDESA 2008,p8). Las 200 personas más ricas del mundo poseen alrededor de 2.7 trillones de dólares, mientras que los 3.5 mil millones de personas más pobres tienen solamente 2.2 trillones. El costo de provisión de la protección social básica para todas las personas que viven en extrema pobreza ($1.26 trillones) es menos de la mitad de toda la riqueza de las 200 personas más ricas (James S. Henry 2012).

Este es un escenario obsceno del fallo del neoliberalismo para resolver la inequidad y la pobreza en el mundo. Los Objetivos de Desarrollo del Milenio (ODM) prometieron alcanzar metas cuantificables y adecuadas en el tiempo para abordar la extrema pobreza, el hambre y la enfermedad, la equidad de género, educación y la sostenibilidad ambiental. Después de 15 años, los mismos objetivos están siendo remodelados en los objetivos de desarrollo sostenible post 2015 y aún pretenden abordar los mismos problemas de pobreza, conflictos e inequidad. Los objetivos sólo adoptaron la terminología de los pueblos pero no la esencia como es definida por los pueblos indígenas.

Crítica a los Objetivos de Desarrollo Sostenible (ODS) Post 2015

Los ODS post 2015 esencialmente perpetúan y refuerzan la agenda de desarrollo neoliberal de ¨business as usual¨. Por sobre todo, no abordan las causas estructurales de la inequidad y la pobreza enfatizado por los pueblos indígenas y los movimientos de la sociedad civil. Tal marco pone en juego la tierra de los pueblos indígenas, su territorio y recursos para la expansión capitalista y la acumulación.  

El $1.25 como indicador de pobreza es la línea de inanición y es obscenamente inaceptable para los pueblos indígenas quienes están acostumbrados a vidas autosuficientes que es disfrutada cuando hay un control de sus tierras, territorios y recursos y los servicios básicos y la protección social.

El gran protagonismo otorgado al sector privado, el cual es esencialmente las corporaciones/negocios sólo atestigua el desarrollo basado en el mercado y orientado en las ganancias que ocurrirá. Será el sector privado el mayor beneficiario de los ¨grandes subsidios estatales¨.

Usurpación de tierras por corporaciones y control de recursos es lo que se anticipa como un nivel sistemático en la medida que el sector privado adquiere mayor control sobre la naturaleza.

Los objetivos post 2015 emergentes, generarán una mayor dependencia de las tecnologías controladas por las corporaciones transnacionales en la producción, consumo, servicios así como una mayor dependencia del financiamiento externo así como bienes y servicios más caros.

Los países pobres donde los pueblos indígenas están ubicados serán más dependientes de las deudas externas.

Más condiciones políticas se esperan de los poderes globales quienes tienen control sobre el bienestar, la tecnología y el financiamiento. Los pueblos indígenas son forzados a sacrificar su tierra, territorio y recursos en nombre del desarrollo nacional y las alianzas globales.

¿Cuáles son las Metas de la Auto-determinación del Desarrollo Sostenible de los Pueblos Indígenas?

 

  1. 1. Acceso y Control sobre la Tierra, Territorio y Recursos

 

Rechazar el concepto neoliberal dominante y la práctica del desarrollo basada en la colonización, el monopolio, la mercantilización, contaminación y explotación de nuestra tierra ancestral, territorios y recursos, militarismo brutal y supresión de los derechos inherentes de los pueblos indígenas.

 Firmemente oponerse a las políticas estatales y programas y revocar leyes que impacten de manera negativa sobre los pueblos de los derechos indígenas, particularmente sobre el derecho a la tierra y el territorio, ecosistemas y medios de vida o los que permiten a las corporaciones o cualquier otra tercera parte hacer eso.

Detener todas las formas de agresión del desarrollo (por ejemplo la minería y otras formas de industria extractiva, proyectos de energía, el acaparamiento de las tierras por las corporaciones y la conversión) comprometidas por el estado y las corporaciones en territorios indígenas. Revisar y revocar los acuerdos con entidades privadas y particularmente aquellas injustamente tituladas por entidades empresariales.

Compensar a las comunidades indígenas por la destrucción causada por las operaciones de las corporaciones y hacerlas responsables en la rehabilitación de los sitios contaminados y destruidos. Asegurar la protección de los derechos de los pueblos indígenas en eco-turismo y otros proyectos relacionados e iniciativas.

Reconocer mapas o definiciones de límites de pueblos indígenas como el ejercicio de la defensa de sus territorios.

 

  1. 2. Erradicación de la Pobreza y Soberanía Alimetaria

 

Terminar con la pobreza y abordar las profundas inequidades económicas y sociales mediante una equitativa redistribución de los recursos, el poder y las oportunidades. Terminar con la conceptualización de las tierras y territorios de los pueblos indígenas como una mera fuente de recursos en nombre del desarrollo nacional.

Asegurar un trabajo y medios de vida seguros y decentes, crear un empleo productivo y sostenible basado en estándares internacionales laborales, salario digno y equidad de género.

Promover y fortalecer una agricultura sostenible, agro-forestal, sistemas diversos de producción de alimentos y otras ocupaciones tradicionales de los pueblos indígenas para asegurar la soberanía alimentaria de los pueblos indígenas. Designar fondos para ello.

Detener la entrada y la proliferación de los organismos genéticamente modificados (OGM) y otras tecnologías dañinas basadas en químicos en las tierras y territorios de los pueblos indígenas.

Detener la imposición de acuerdos comerciales bilaterales o regionales y el reglamento de la OMC que requieren que los países miembros hagan cumplir el derecho de propiedad intelectual (DPI) camuflada como UPOV91. El mismo espera privatizar la biodiversidad y la producción de semillas incluyendo el conocimiento de los pueblos indígenas sobre el medioambiente y la abundancia natural existente como semillas nativas y medicina, expresiones culturales y prácticas sociales para la ganancia de las grandes corporaciones e inversionistas pero en deterioro de la producción local, el desarrollo de los pueblos indígenas y el conocimiento tradicional.

Terminar todas las formas de usurpación de tierras en territorios indígenas.

  1. Derechos Humanos y Paz

 

Instar a los Estados a aplicar plenamente sus compromisos en virtud de las leyes y normas internacionales que defienden los derechos inherentes, inalienables, colectivos e inter-generacionales de los PI y los derechos afirmados en los tratados, acuerdos y arreglos constructivos.

Rechazar planes de seguridad interna nacional de los gobiernos y la presencia militar extranjera que ponen en peligro los derechos humanos y la seguridad de los pueblos indígenas. Detener el uso de la militarización para disipar la resistencia de la comunidad y como una herramienta en la obtención de proyectos estatales y organizaciones que violan los derechos de los pueblos indígenas.

Terminar la cultura de la impunidad. Llevar ante la justicia a los autores de violaciones de derechos humanos y genocidio cometidos contra los pueblos indígenas. Instar a los gobiernos para responder a la recomendación de los titulares del mandato de derechos humanos con respecto a los derechos de los pueblos indígenas.

Hacer cumplir la regla de los derechos de las personas a que en las escuelas, salas públicas y centros tradicionales, terrenos sagrados y otras instituciones de propiedad de la comunidad no se permitan como estaciones militares y estén libres de ataques militares.

Hacer cumplir la regla de derechos humanos donde los niños indígenas nunca sean usados durante operaciones militares o en los programas de contra-insurgencia en los programas de seguridad interna. Poner fin al reclutamiento de los niños y menores en grupos paramilitares.

Poner fin a la criminalización de la resistencia de las comunidades indígenas y la persecución a las organizaciones de los pueblos indígenas. Cese del uso de falsas acusaciones y demandas estratégicas contra la participación pública (SLAPP) en contra de líderes indígenas y organizaciones indígenas.

Apoyar y habilitar las iniciativas de paz de los pueblos indígenas como una forma de auto-determinación y en el logro de la paz justa y duradera.

 

  1. 4. Justicia de Género

 

Romper y retar las estructuras patriarcales, que limitan a las mujeres indígenas el acceso igualitario y las oportunidades en la sociedad y asegurar la realización y el goce de los derechos de las mujeres en todos los aspectos de la vida pública y privada.

Desarrollar y favorecer servicios y programas que sean más sensibles con la economía de las mujeres indígenas, una salida comprensiva que incluya salud reproductiva y la educación necesita incrementar la participación productiva y reducir las tasas de pobreza, mortalidad y morbosidad y analfabetismo entre las mujeres indígenas. Reconocer las prácticas indígenas sobre salud reproductiva.

Llevar ante la justicia a los autores estatales y corporativos responsables por la violación y la violencia sexual en contra de las mujeres indígenas y niñas. Habilitar un ambiente donde las mujeres indígenas y niños estén seguros de toda forma de violencia mediante el apoyo con servicios disponibles para las víctimas que han sobrevivido a la violencia.

Permitir a las mujeres indígenas una completa y equitativa participación en los procesos políticos, la construcción de paz, el acceso a la justicia y la toma de decisiones en los gobiernos, corporaciones y en un sector privado con transparencia y una clara rendición de cuentas.

 

  1. 5. Consetimineto libre, previo e informado y una Participación democratic en el Gobierno

 

Asegurar una participación democrática y el acceso a eventos públicos y discursos que afectan a las vidas y el futuro de los pueblos indígenas. Designar los recursos necesarios y favorecer una construcción de capacidades.

Respetar el derecho a un consentimiento libre, previo e informado como una práctica de auto-determinación de los pueblos indígenas. Los pueblos indígenas tienen derecho a determinar ´medidas de responsabilidad´ para las agencias que han sido parte de la manipulación del proceso de un consentimiento libre, previo e informado.

Insistir en una completa y efectiva participación en todas las discusiones y establecimiento de estándares de actividades relacionadas al desarrollo sostenible, biodiversidad, medioambiente, cambio climático y sobre la implementación de la Declaración de Naciones Unidas sobre el Derecho de los Pueblos Indígenas (UNDRIP por sus siglas en inglés).

Apoyar a las propuestas de auto-determinación en el desarrollo de los pueblos indígenas y permitir su completa participación en la planificación y diseño e implementación así como en el monitoreo de políticas y programas.

 

  1. 6. Servicios sociales y Protección social

 

Establecer un sistema de protección social universal que contribuya a la redistribución de la riqueza, que asegure el acceso universal a los servicios sociales, y provea seguridad a los pueblos indígenas en situaciones adversas.

Evaluar junto con los pueblos indígenas, la implementación de programas de protección social (por ejemplo las transferencias de dinero en efectivo condicionadas) sobre los beneficios e impactos en pueblos indígenas y generar servicios sociales más apropiados, relevantes y sostenibles que aborden los derechos y las necesidades básicas de los pueblos indígenas, particularmente de las mujeres y los niños.

Asegurar que la salud y los programas de educación respeten y protejan los sistemas de salud y recuperación tradicionales de los pueblos indígenas.

Fortalecer y apoyar las ocupaciones tradicionales de los pueblos indígenas, arte y artesanía, tecnologías y medios de vida que son basados en las necesidades y son sostenibles. Asegurar que las economías sostenibles y basadas en la comunidad así como los programas de medios de vida sean diseñados de manera conjunta y sean implementados con los pueblos indígenas.

Sanear los sistemas educativos de contenido discriminatorio y relatos históricos erróneos y rectificar la errónea interpretación e invisibilidad de los pueblos indígenas. Reflexionar las visiones mundiales sobre los pueblos indígenas y transversalizar la currícula y asegurar que no seamos alienados de nuestra propia identidad, sistemas de conocimiento incluyendo el idioma y la auto-determinación.

 

  1. 7. Justicia Climática y Medidas de Respuesta a Desastres

 

Reconocer y apoyar el conocimiento de los pueblos indígenas y sus prácticas como viables y sostenibles para mantener la vida y restaurar los límites planetarios de la Tierra.

Terminar con las soluciones para el cambio climático basadas en el mercado, que profundicen la alienación de la tierra y profundicen la inequidad con los pueblos indígenas.

Adoptar y apoyar las acciones de los pueblos indígenas en contra de la codicia y las actividades basadas en la ganancia (por ejemplo la economía verde) que crean un desbalance en la relación de los seres humanos con la naturaleza.

Asegurar que los pueblos indígenas se beneficien de los fondos para socorro, emergencia, preparación para desastres y adaptación al cambio climático y mitigación. Construir un mecanismo simple para el acceso a dichos fondos y asegurar medidas de rendición de cuentas para evitar que sean una fuente de corrupción de la burocracia.

Asegurar la entrega apropiada, oportuna y adecuada de socorro y servicios de rehabilitación para enfrentar desastres naturales e impactos de la crisis climática como las sequías y las inundaciones. Apoyar mecanismos de socorro y rehabilitación establecidos por pueblos indígenas y canalizar los servicios mediante estos sistemas viables.

Respetar e integrar el conocimiento viable de los pueblos indígenas en programas de adaptación y mitigación al cambio climático y gestión de desastres.

  1. 8. Conocimiento de los Pueblos Indígenas y Sistemas sociales

 

Adoptar valores de los pueblos indígenas que enfaticen el bien común por sobre los beneficios individuales, avanzar en procesos colectivos democrático sobre la dependencia de un líder o un gobernante y nutrir a la tierra y sus recursos para las presentes y las futuras generaciones.

Fortalecer los sistemas de conocimiento indígena y el uso de materiales indígenas y medios como productos no maderables, semillas nativas y plantas de medicina tradicional. Protegerlas de ser apropiadas mediante patentes, marcas registradas y derechos de autor. Apoyar mecanismos que reconocen los diversos sistemas de conocimiento incluyendo a el conocimiento indígena como iguales y válidos como la ciencia y deben ser respetados y promovido con su propia integridad y valor.

Movilizando a los Pueblos Indígenas para la Auto-determinación en el Desarrollo Sostenible

En este momento crítico donde la ganancia está por encima de los seres humanos y la naturaleza, es imperativo para los pueblos indígenas se involucren y reten de varias maneras y a diferentes niveles desde lo local hasta lo internacional la perpetuación de un diseño neoliberal del desarrollo. Dejen que se manifieste nuestro camino hacia un genuino y justo desarrollo y aprovechar el momento de resistencia para poner fin a la degradación sistemática de nuestros derechos para que podamos ejercer la auto-determinación.

v   Estamos llamados a actuar y defender nuestra tierra, territorios y recursos como nuestra intrínseca forma de vida ahora y en el futuro,

v   Estamos instados a demandar espacio y recursos mediante los cuales seamos capaces de llevar nuestra agenda para la auto-determinación en el desarrollo sostenible e involucrarnos con los gobiernos, entidades intergubernamentales e instituciones con el mandato de defender y cumplir con derechos humanos haciendo que adopten y respondan a nuestra visión y metas para un desarrollo justo,

v   Estamos instados a crear espacios para forjar una unidad mayor entre los pueblos indígenas sobre nuestra visión y metas para un desarrollo justo fundado en nuestro derecho para la auto-determinación, respuesta a acciones coordinadas de manera global y otras llamadas por acciones de solidaridad, y

v   Hicimos un llamado para forjar alianzas con otras organizaciones de otros pueblos y movimientos involucrados en la misma lucha por un desarrollo justo desde los niveles nacionales hasta los internacionales.

Nuestra tierra, territorio y recursos están en peligro. Las organizaciones/grupos de pueblos indígenas están obligadas a contribuir en la construcción de esta visión y las metas para un desarrollo justo verdaderamente significativo y real.

Le invitamos a que contacte y se una al Movimiento de Pueblos Indígenas para al auto-determinación y la liberación (IPMSDL por sus siglas en inglés) que inició este proceso de definir el programa general de la plataforma para la auto-determinación de los pueblos indígenas y el desarrollo sostenible.

Address: 2F, IBON Center, 114 Timog Avenue, Quezon City, Philippines

Email: ipmsdl@gmail.com

Blogsite: http://ipmsdl.wordpress.com/

*Este documento es traducida por Gadir Lavadenz

A Storm of Actions and Protests: Photos

November 14 to 19, 2015

Indigenous Peoples Solidarity and Resistance Against APEC and Imperialist Globalization

Sign on for support to the Global Call to Action on land rights!

This week is mobilization week for the Global Call to Action on Indigenous and Community Land Rights!

We are looking for your active support to the Global Call to Action  by helping us mobilize and broaden its support base in the lead up to the launch of the campaign early 2016.

What is the Global Call to Action?

The Global Call to Action (GCA) is a worldwide alliance campaign, its goal is to ‘double the area of land recognized as owned or controlled by indigenous peoples and local communities by 2020’. It is conceived as a response to the vast amount of communities and indigenous people’s – 1,5 billion globally – whose lands are being contested.

This has significant social and economic repercussions, poses additional challenges to climate change, and threatens the livelihoods and basic human dignity of some of the poorest men and women in the world.

As part of a global alliance uniting behind this goal, we can add value to efforts of existing organisations and movements at national level in a range of ways.

The GCA is designed to give a boost to groups and organisations that are fighting for community land rights, amplifying their voice internationally, providing a platform for dialogue and collaboration, technical tools, and enabling mobilisation and coordination of activities.

The GCA is guided by a set of clearly defined policy asks to a variety of audiences, and a Steering Group comprising land rights leaders and organisations, as well as world experts on the issue.

More information on all aspects of the GCA can be found on the GCA website http://landrightsnow.org .

 

Help us promote the Global Call to Action!

The Global Call to Action will officially start in early 2016, with the launch of a report. Our pre-launch strategy is to involve a critical mass of communities, organizations and supportive individuals to amplify and add weight to the launch, by signing on, either as individuals, or organizations/communities.

Naturally, once the GCA is formally launched in 2016, there will be additional action targeting wider supporter audiences, but that will come later.

Dozens of organizations and communities have already signed up, but we need to grow this.

Help us promote the Global Call to Action in the pre-launch period through your partners and networks, by taking the following actions:

  Send your organization’s full name, country and email address to: prabin@aippnet.orgbefore  December 10,2015 to signify your endorsement to this Global Call to Action and to receive updates

 Reach out to your social network online!

o   Suggested Tweet 1: I stand for #LandRightsNow! Sign up and support the Global Call for Action on Indigenous and Community #landrights, http://tinyurl.com/qaaxpms  (If you want to include a flashy graphic, see “.jpg” file attached for Twitter use)

o   Suggested Tweet 2: Do you support #LandRightsNow? Join us & support the Global Call for Action on Indigenous and Community #landrights http://tinyurl.com/qaaxpms

o   Suggested Tweet 3: Post a picture of yourself holding the hashtag #landrightsnow on social media (see #hashtag file in mobilization package).

 

Further questions?

Further information can be found on the online platform supporting the Global Call to Action: http://landrightsnow.org

 

Contacts

If you have queries about the GCA, please write to contact@landrightsnow.org

Servindi: Updates from Peru [19 November 2015]

Indigenous women to hold Third National Congress
Under the motto Walking Towards Buen Vivir, the National Organization of Andean and Amazonian Indigenous Women of Peru (ONAMIAP) will hold its Third National Congress in Lima. The event takes place every three years and aims to strengthen and empower indigenous women and its organizational processes at local, regional and national levels. From 25 to 27 of November , more than two hundred leaders from fifteen Andean and Amazonian regions will share their progress on ONAMIAP political agenda, making visible their demands and proposals. [Read more: http://servindi.org/actualidad/143970]Publication brings together indigenous peoples views and proposals on climate change
On 2 November, in the PUCP Cultural Center in Lima, the publication “Visions and Climate proposals of the Indigenous Peoples” was presented. The book compiles the experience of the Indigenous Peoples Pavilion at the UNFCCC-COP20 held in Lima in December 2014.The gathering was organized by the Interethnic Association for the Development of the Peruvian Rainforest (AIDESEP), the Coordinator of Indigenous Organizations of the Amazon Basin (COICA) and the Ministry of the Environment of Peru (MINAM). [Read more: http://servindi.org/actualidad/143106]

Leaked map reveals Big Gas eyeing most biodiverse place on earth 
(By David Hill) Manu National Park in Peru’s Amazon is targeted by Pluspetrol, according to a leaked map of planned geological fieldwork. The company was given permission last year to expand its operations eastwards within a concession called Lot 88. If the Camisea gas project, as operations there are known, continues to expand eastwards beyond Lot 88, where it doesn’t currently have permission to operate, it would eventually affect the  Manu National Park. [Read more:http://servindi.org/actualidad/142166]

Argentina: Mapuche leader found “not guilty” in unprecedented trial
(By Fionuala Cregan) The celebratory cries of “Marici weu” “Marici weu” could be heard echoing throughout the streets of the sleepy mining town of Zapala, in southwest Argentina. After eight days of intense deliberations in court and more than three years of preparation, Relmu Ñamku and two other Mapuches, Mauricio Rain and Martin Velasquez Maliqueo, were free. The case began in the community of Winkel Newen on December 28, 2012, when the Apache Oil Company and a contingent of police arrived to their lands with an eviction order. [Read more: http://servindi.org/actualidad/142166]

SERVINDI calls for volunteer translators – Sign up and support intercultural communication!

SERVINDI – http://servindi.org/
Adress: Calle El Parque N° 211, 2do. piso, Urbanización San Roque, Santiago de Surco. Lima 33, Perú
Phone: (51)-1-5577121
Email: servindi@gmail.com

*The members and partners of the IPMSDL in Peru include the National Organization of Andean and Amazonian Indigenous Women of Peru (ONAMIAP) and the Confederacion Nacional Agraria.

News Release Global Day of Action for IP Heroes and Martyrs

Press Release

November 10, 2015

Unabated Lumad killings marked the Global Day of Action for IP Heroes in the PhilippinesDSC06327

MANILA – Indigenous prayers, chants, songs, dances and a vow were offered as hundreds of Lumad commemorate the Global day of action for IP heroes and martyrs inside the Manilakbayan Camp in Liwasang Bonifacio ground in Manila.

On November 10, 1995 Ken Saro Wiwa and eight others from the Ogoni tribe were hanged by the Nigerian government because of their struggle against oil exploration activities of Shell Corporation.  On this day, global Indigenous Peoples (IP) led by the Indigenous Peoples Movement for Self-determination and Liberation (IPMSDL), take time to honor and dedicate their continuing action to IP heroes and fallen comrades all over the world.

Pya Macliing Malayao, Secretary General of the Katribu Kalipunan ng katutubong mamamayan ng Pilipinas said “in the Philippines the list of IP rights defenders killed in the course of their struggle against mining and other extractive industries continues to grow.”

“Three days before the Global Day of Action for IP Heroes, yet another IP leader – Datu Manliro Landahay, council member of Salugpongan lumad organization in Davao del Norte, was murdered by the bandit Alamara early morning of November 7” said Malayao.

Out of the 73 indigenous peoples who have been killed under the Aquino’s term 58 are Lumad, according to KATRIBU’s documentation released earlier.

For the past months, the Aquino regime through the Armed Forces of the Philippines (AFP) and its killing machines, the Bagani forces, Alamara and other paramilitary groups, have committed the gravest crimes against the lumad communities in Mindanao. From March to November 7, 2015, seventeen (17) lumad leaders, activists, and community members, including two children, were killed in 7 incidents of extra-judicial killings and 4 massacres.

“Today we wave red cloths to pay tribute to our heroes and martyrs, we raise our clenched fists to condemn theexacerbation of human rights violations with impunity against indigenous communities in the last remaining 9 months of the BS Aquino Regime.

The IP leaders pledged to continue the struggle that their ancestors, heroes and martyrs has started.

“Today, we also marched the streets of Makati City to confront mining companies, the neoliberal policies, mining operations are killing our people,” Malayao added.

After the tribute, the Manilakbayan, Katribu and environmental groups rallied in front of the Toronto Ventures Inc. Resources and Development (TVI) a Canadian company that operates in ancestral lands of the Subanen in the Zamboanga Peninsula and commits human rights violations against indigenous and peasant communities, and the DM Consunji Inc.   (DMCI) who is alleged to be responsible for the abduction and disappearance of a Manobo native John Calaba, public information of the Kesasabanay Dulangan Manobo, (KEDUMA).

The Manilakbayan is the Mindanao people’s mobilization for the defense of land, the environment, and human rights, participated by around 500 lumad from different provinces of Mindanao. #

Reference: Pya Macliing Malayao, Secretary General – 09173631576

Rei Paulin, Media Liason – 09178169258/09391145897

CALL FOR ENDORSEMENTS – Letter calling for immediate end to continued killings of and other abuses against Lumad (indigenous) peoples in Mindanao

Another Lumad leader and human rights defender was killed on 28 September in Mindanao of the Philippines and military troops tortured three other men the same day. At least Lumads and their rights advocates have been killed at the hands of the Philippine Army and paramilitary troops in the past eight months and the latest killing brings the total number of those killed under the current regime to 69. 
 
We call for your endorsements of the letter below in order to put collective pressure on the Philippine Government for the rights of Lumad peoples. Kindly send your endorsements  by Monday, 19 October to sarlawla@aippnet.org and prabin.aippnet.org
======================================
Text of the letter
H.E. Benigno S. Aquino III
President of the Republic of the Philippines
Malacañang Palace
JP Laurel Sr. San Miguel
Re: Calling for immediate end to continued killings of and other abuses against Lumad (indigenous) peoples in Mindanao
Dear President Aquino,
It is with extreme alarm that we received a report that another Lumad leader and human rights defender, Lito Abion, was killed on 28 September in San Luis, Agusan del Sur in Mindanao. On the same day in Claveria, Misamis Oriental, military troops reportedly tortured three Higaonon civilians in the course of an armed encounter between the Armed Forces of the Philippines (AFP) and the rebel New People’s Army (NPA). These incidents occurred while a credible investigation on the spate of killings and other abuses of Lumad leaders and community members and advocates over the last few months is yet to take place.
There is a common thread that connects all these killings:
• The victims are all leaders of Lumad communities who were accused of being members or supporters of the New Peoples’ Army (NPA).
• The communities where the victims come from are asserting their rights to decide on the kind of development they want while their lands are subject of mining applications.
• Paramilitary groups, who are themselves from indigenous communities, have been openly campaigning for the entry of mining companies and threatening those opposed to these, often in the presence of state security forces.
• There is military presence and armed conflict in the vicinity of the victims’ communities in indigenous territories.
Lito Abion, a member of the indigenous peoples’ organization Tagdumahan, which has been resisting entry of mining operations in the ancestral lands of Banwaon and Manobo peoples in the province, had returned in 2014 from a self-imposed sanctuary since 2005. At that time, a certain Mario Napungahan, a tribal leader and former NPA member who was later recruited as a member of the Civilian Auxiliary Force of the Philippine Army, wanted to merge his Certificate of Ancestral Domain Title (CADT) with that of the Tagdumahan’s. He accused Tagdumahan leaders and members who refused to sign the application for a unified CADT as supporters or members of the NPA. Later, four Tagdumahan leaders were killed, forcing Abion to seek sanctuary.  When he returned to his community years after, Abion was earning a living as a habal-habal (motorcycle for hire) driver. However, he is now dead – shot by two unidentified gunmen.
Meanwhile, the three Higaonon men had been gathering wild plants to use for various purposes like medicine, spice, among other things, in Balahan. They had taken cover when they heard gunfire. When the shooting stopped, they went out of their hiding place, however, the military troops saw and apprehended them. They were accused of being members of the NPA and were abused, beaten and tortured. The military took their photos and their fingerprints, and ordered them to sign a paper – the contents unknown to them – before finally releasing them.
Mr. President, your country is the first Asian country to legislate the recognition and respect of the rights of indigenous peoples through the Indigenous Peoples Rights Act (IPRA) to ensure that indigenous peoples’ right to determine and decide priorities for their development is respected (Sec. 17, IPRA). Your government has pledged that in periods of armed conflict, the indigenous peoples shall have the right to special protection and security, and that indigenous individuals will not be used against other indigenous communities (Sec. 22, IPRA). It has committed that no military activities shall take place in the lands or territories of indigenous peoples, “unless justified by a relevant public interest or otherwise freely agreed with or requested by the indigenous peoples concerned” (Art. 30, UN Declaration on the Rights of Indigenous Peoples (UNDRIP)). It has reaffirmed its commitment to respect, promote and advance and in no way diminish the rights of indigenous peoples and to uphold the principles of the UNDRIP, at the conclusion of the World Conference on Indigenous Peoples in September 2014 (Para. 4, Outcome Document).
We urge you not to let Lito Abion and the three Higaonon men join the statistics of killed and abused Lumad human rights defenders and community members. At least thirteen have been killed at the hands of the Philippine Army and paramilitary troops in the past eight months. With Abion, a total of sixty-nine have been killed under the incumbent Aquino regime while there are hundreds of cases of harassments and arbitrary detentions and displacement of thousands of Lumads now living in evacuation camps across the region.
In response to the killings of three human rights defenders – a school director and two tribal leaders – in Surigao del Sur in September, UN Special Rapporteurs on the rights of indigenous peoples and on the situation of human rights defenders had called on the Philippine Government to launch a full and independent investigation into the killings. The Rapporteur on extrajudicial, summary or arbitrary executions also endorsed the call. We welcome that the Department of Justice has initiated an investigation into the transgressions against the Lumads of eastern and northern Mindanao in response to pressure inside and outside the Philippines on the issue. We call for an independent and transparent investigation to be conducted and broadened to look into the roles of not only the paramilitaries but also the Philippine army in the violence against the Lumads across Mindanao and the root causes of the transgressions in the region.
Further, we appeal to you to take immediate measures to disband all paramilitary groups, whether these are within the investment defense forces or not, and revoke the Executive Order 546, which legitimizes formation of such paramilitary groups.
Mr. President, as you move the peace process in Mindanao, let not the Lumad people be left behind. May your efforts at peace building be inclusive of addressing the Lumad peoples’ plight by fully implementing your commitments to the UNDRIP and the Outcome Document.
We call for your swift action on the matter.
Ms. Joan Carling
Secretary General
Asia Indigenous Peoples Pact (AIPP)
(On behalf of the organisations listed in the Annex)
Submitted by email to
H.E. Benigno S. Aquino III, President of the Republic of the Philippines, corres@op.gov.ph / opnet@ops.gov.ph
Copied
Hon. Jose Luis Martin C. Gasco, Chair, Commission on Human Rights of the Philippines, comsec@chr.gov.ph,mmarianomaravilla@yahoo.com
Hon. Severo Catura, Presidential Human Rights Committee, phrc.phil@gmail.com
Hon. Nancy A. Catamco, Chair, Committee on National Cultural Communities, House of Representatives
Hon. Luzviminda C. Ilagan, Committee on National Cultural Communities, House of Representatives
Hon. Loren B. Legarda, Chair, Committee on Cultural Communities, Senate of the Philippines, loren@lorenlegarda.com.ph
Hon. Leila M. de Lima, Secretary, Department of Justice, info@doj.gov.phcommunications@doj.gov.ph
Ret. Lt. Gen. Voltaire T. Gazmin, Secretary, Department of National Defense
Sen. Aquilino Pimentel III, Chair, Justice and Human Rights Committee, kokopimenteloffice@yahoo.com
Rep. Guillermo Romarate Jr., Chair, Human Rights Committee, House of Representatives
Leonor T. Oralde-Quintayo, Chair, National Commission on Indigenous Peoples, chairpersonsoffice@gmail.com
Hon. Democrito O.  Plaza, Governor, Province of Agusan del Sur, mail@agusandelsur.gov.ph
Hon. Ronaldo Y. Corvera, Mayor, Municipality of San Luis, Agusan del Sur
Hon. Yevgeny Emano, Governor, Province of Misamis Oriental
Hon. Redentor N. Salvaleon, Mayor, Municipality of Claveria, Misamis Oriental
================================================================
Otro defensor líder Lumad y los derechos humanos, fue asesinado el 28 de septiembre en Mindanao de las Filipinas y las tropas militares torturaron otros tres hombres el mismo día.
Al menos lumads y sus derechos defensores han sido asesinados a manos del Ejército de Filipinas y las tropas paramilitares en los últimos ocho meses y el último asesinato eleva el número total de las personas muertas en el régimen actual a 69. El ejército y los paramilitares continúan hostigando , detener arbitrariamente y torturar lumads. Miles de lumads ahora viven en campos de evacuación en toda la región. Una investigación creíble sobre la ola de asesinatos y otros abusos de los líderes Lumad y miembros de la comunidad y defensores en los últimos meses está por llevarse a cabo.
Hacemos un llamado a sus endosos de la siguiente carta (y apegados anexos adjunto) con el fin de ejercer presión colectiva sobre el Gobierno de Filipinas por los derechos de los pueblos Lumad. La amabilidad de enviarnos sus endosos (con el nombre de su organización y país) el lunes, 19 de octubre. Por favor, copie Sar Ley La (sarlawla@aippnet.org) en sus respuestas.
================================================================
Texto de la carta
ÉL. Benigno S. Aquino III
Presidente de la República de Filipinas
Palacio Malacañang
JP Laurel Sr. San Miguel
Re: El pedir el fin inmediato de continuos homicidios y otros abusos contra Lumad pueblos (indígenas) en Mindanao
Estimado Presidente Aquino,
Es con alarma extrema que recibimos un informe que otro líder Lumad y defensor de los derechos humanos, Lito Abion, fue asesinado el 28 de septiembre en San Luis, Agusan del Sur, en Mindanao. El mismo día en Claveria, Misamis Oriental, las tropas militares torturado a tres civiles Higaonon en el curso de un enfrentamiento armado entre las Fuerzas Armadas de Filipinas (AFP) y el rebelde Ejército del Pueblo (NPA). Estos incidentes ocurrieron mientras una investigación creíble sobre la ola de asesinatos y otros abusos de los líderes Lumad y miembros de la comunidad y defensores en los últimos meses está por llevarse a cabo.
Hay un hilo común que une todos estos asesinatos:
• Las víctimas son todos los líderes de las comunidades Lumad que fueron acusados de ser miembros o simpatizantes del Ejército de los Nuevos Pueblos (NPA).
• Las comunidades en las que las víctimas provienen de están afirmando su derecho a decidir sobre el tipo de desarrollo que quieren, mientras que sus tierras son objeto de solicitudes mineras.
• Los grupos paramilitares, que son ellos mismos de las comunidades indígenas, han estado haciendo campaña abiertamente por la entrada de empresas mineras y amenazando a quienes se oponen a ellos, a menudo en presencia de las fuerzas de seguridad del Estado.
• Hay presencia militar y el conflicto armado en las inmediaciones de las comunidades de las víctimas en los territorios indígenas.
Lito Abion, un miembro de la organización de los pueblos indígenas Tagdumahan, que ha estado resistiendo la entrada de las operaciones mineras en las tierras ancestrales de los pueblos banwaón y manobo de la provincia, había regresado en 2014 a partir de un santuario autoimpuesto desde el año 2005. En ese momento , un tal Mario Napungahan, un líder tribal y ex miembro NPA que más tarde fue reclutado como un miembro de la Fuerza Auxiliar Civil del Ejército de Filipinas, ha querido fusionar su Certificado de Título de Dominio Ancestral (CADT) con la de la Tagdumahan de. Acusó a los líderes Tagdumahan y miembros que se negaron a firmar la solicitud de CADT unificado como simpatizantes o miembros del NPA. Más tarde, cuatro líderes Tagdumahan murieron, lo que obligó Abion a buscar refugio. Cuando regresó a su comunidad después de años, Abion ganaba la vida como habal-habal (motocicleta de alquiler) conductor. Sin embargo, él ahora está muerto – disparado por dos hombres armados no identificados.
Mientras tanto, los tres hombres Higaonon habían estado reuniendo plantas silvestres a utilizar para diversos fines, como la medicina, la especia, entre otras cosas, en Balahan. Se habían puesto a cubierto cuando escucharon disparos. Cuando cesaron los disparos, salieron de su escondite, sin embargo, las tropas militares vieron y les detuvieron. Fueron acusados de ser miembros de la Academia de Policía y fueron abusados, golpeados y torturados. Los militares tomaron sus fotos y sus huellas digitales, y les ordenó que firmar un papel – los contenidos desconocidos para ellos – hasta que finalmente la liberación de ellos.
Señor Presidente, su país es el primer país asiático para legislar el reconocimiento y el respeto de los derechos de los pueblos indígenas a través de la Ley de Derechos de los Pueblos Indígenas (IPRA) para garantizar el derecho que los pueblos indígenas a determinar y decidir las prioridades para el respeto de su desarrollo ( Sec. 17, IPRA). Su gobierno se ha comprometido a que en períodos de conflicto armado, los pueblos indígenas tienen derecho a la protección y la seguridad especial, y que las personas indígenas no serán utilizados contra otras comunidades indígenas (Art. 22, IPRA). Se ha comprometido a que no hay actividades militares se llevarán a cabo en las tierras o territorios de los pueblos indígenas “, a menos que lo justifique una razón de interés público pertinente o que lo acepten o soliciten libremente los pueblos indígenas interesados” (Art. 30, Declaración de la ONU sobre los Derechos de los Pueblos Indígenas (DNUDPI)). Se ha reafirmado su compromiso de respetar, promover y avanzar y de ninguna manera disminuir los derechos de los pueblos indígenas y de defender los principios de la DNUDPI, en la conclusión de la Conferencia Mundial de los Pueblos Indígenas en septiembre de 2014 (párr. 4, Documento Final ).
Le instamos a no dejar Lito Abion y los tres hombres Higaonon unen las estadísticas de los defensores de derechos humanos asesinados Lumad y maltratados y miembros de la comunidad. Al menos trece años han muerto a manos del Ejército de Filipinas y las tropas paramilitares en los últimos ocho meses. Con Abion, un total de sesenta y nueve años han sido asesinados bajo el régimen de Aquino titular, mientras que hay cientos de casos de acosos y detenciones arbitrarias y el desplazamiento de miles de lumads que ahora viven en campos de evacuación en toda la región.
En respuesta a los asesinatos de tres defensores de derechos humanos – un director de escuela y dos líderes tribales – en Surigao del Sur en septiembre de Relatores Especiales de la ONU sobre los derechos de los pueblos indígenas y sobre la situación de los defensores de los derechos humanos habían pedido al Gobierno de Filipinas a poner en marcha una investigación completa e independiente sobre los asesinatos. El Relator sobre ejecuciones extrajudiciales, sumarias o arbitrarias también aprobó la llamada. Damos la bienvenida a que el Departamento de Justicia ha iniciado una investigación sobre las transgresiones contra los lumads del este y el norte de Mindanao, en respuesta a la presión dentro y fuera de las Filipinas en el tema. Hacemos un llamado para una investigación independiente y transparente que se realizará y amplió para examinar los papeles no sólo de los paramilitares, sino también el ejército de Filipinas en la violencia contra las lumads todo Mindanao y las causas profundas de las transgresiones de la región.
Además, hacemos un llamamiento a que tome medidas inmediatas para desmantelar todos los grupos paramilitares, ya sean dentro de las fuerzas de defensa de inversión o no, y revocar la Orden Ejecutiva 546, que legitima la formación de tales grupos paramilitares.
Señor Presidente, como usted se mueve el proceso de paz en Mindanao, no dejes que la gente Lumad ser dejados atrás. Que sus esfuerzos en la construcción de la paz ser incluyente de abordar difícil situación de los pueblos Lumad ‘aplicando plenamente sus compromisos con la DNUDPI y el documento final.
Hacemos un llamamiento para su rápida respuesta al respecto.
Sra. Joan Carling
secretario general
Indígenas de Asia Peoples Pact (AIPP)
(En nombre de las organizaciones que figuran en el anexo)
Enviado por correo electrónico a
ÉL. Benigno S. Aquino III, Presidente de la República de Filipinas, corres@op.gov.ph / opnet@ops.gov.ph
Copiado
Hon. José Luis Martín C. Gasco, Presidente de la Comisión de Derechos Humanos de Filipinas, COMSEC @ chr.gov.ph, mmarianomaravilla @ yahoo.com
Hon. Severo Catura, Comité de Derechos Humanos de la Presidencia, phrc.phil@gmail.com
Hon. Nancy A. Catamco, Presidente, Comisión de Comunidades Culturales Nacionales, Cámara de Representantes
Hon. C. Luzviminda Ilagan, Comisión de Comunidades Culturales Nacionales, Cámara de Representantes
Hon. Loren Legarda B., Presidente, Comisión de las Comunidades Culturales, Senado de Filipinas, loren@lorenlegarda.com.ph
Hon. Leila M. de Lima, Secretario del Departamento de Justicia, info@doj.gov.ph, communications@doj.gov.ph
Retirado El teniente general T. Voltaire Gazmin, Secretario del Departamento de la Defensa Nacional
El senador Aquilino Pimentel III, Presidente del Comité de Justicia y Derechos Humanos, kokopimenteloffice@yahoo.com
Rep. Guillermo Romarate Jr., Presidente del Comité de Derechos Humanos de la Cámara de Representantes
Leonor T. Oralde-Quintayo, Presidente de la Comisión Nacional de los Pueblos Indígenas, chairpersonsoffice@gmail.com
Hon. Demócrito O. Plaza, el gobernador, Provincia de Agusan del Sur, mail@agusandelsur.gov.ph
Hon. Ronaldo Y. Corvera, Alcalde, Municipio de San Luis, Agusan del Sur
Hon. Yevgeny Emano, Gobernador, Provincia de Misamis Oriental
Hon. Redentor N. Salvaleon, Alcalde, Municipio de Claveria, Misamis Oriental

[ENG/SPN]:Bauxite mining on Maoist tribal areas/La minería de bauxita en las áreas tribales maoístas

*Spanish translation follows (by Google groups)/Traducción español sigue (por grupos de Google)
Bauxite mining could spur a Maoist revival in tribal areas

Ignoring the groundswell of public opinion against a resumption of bauxite mining, the Andhra Pradesh government has been taking concrete steps to start mineral exploration in the Eastern Ghats. The Maoists have used this opportunity to try winning support of the tribals.

Ever since the Communist Party of India (Maoist) [CPI (Maoist)] made a tactical retreat from the undivided Andhra Pradesh in 2004, engagements between the naxalites and the State police have been rare and unspectacular. Though the Maoists retained a presence in the tribal Agency areas in north coastal Andhra, a sort of ceasefire has prevailed, with either side preferring not to cross the other’s path.

But recent events indicate that the tribal hills of north Andhra are rumbling again. Three days ago, the naxalites abducted a sarpanch (village head). Last week, the Telangana police killed two Maoists in an alleged encounter in Warangal district. Just a few days later, three more extremists, including a top functionary of CPI (Maoist), were slain just beyond the inter-State border in Odisha. Given the extremely adversarial relationship between the two, it does not take much to resume the Danse Macabre.

However, a significant factor in the naxalites getting active again in the Agency areas of Visakhapatnam is the State government’s intent to resume bauxite mining in the tribal hills. Chief Minister N. Chandrababu Naidu declared this on World Tribal Day last year and repeated it this year too.

Vulnerable areas along border

Last week, the CPI (Maoist) celebrated its Foundation Week in Srikakulam district in north Andhra, the very place where the party’s precursor, People’s War, staged its first uprising in 1969. On its part, the police are beginning to mobilise their own machinery to stop the naxalites from coming back to the plains areas of Andhra Pradesh and Telangana.

As many as eight places in the Srikakulam district along the thickly forested inter-State border have been identified as vulnerable and additional forces have been kept at strategic places along the Andhra-Odisha border. The government is going to establish an exclusive AP Special Police battalion in Srikakulam district due to its vulnerability to naxalite influence. “Stationing of extra forces is the need of the hour to curb Maoist activities along the AP-Odisha border,” said a senior officer.

“Many other moves of the TDP Government have further alienated the tribals and prepared the ground further for the Maoists. The government has given the Tribal Welfare portfolio to a non-tribal. The statutory Tribal Advisory Council has not been constituted even after more than a year of its coming to power. ”

These efforts are in addition to the new battalion of Central Reserve Police Force (CRPF), the 198th Battalion, which was raised with headquarters in Visakhapatnam to cover the three north Andhra districts.As always, the police adopt good cop/bad cop tactics. In north Andhra, the police have been trying hard to get closer to the tribals with their community policing initiatives. Though the tribals participate in such activities under pressure, there has been a significant shift away from the Maoists.

Moves to resume mining are not popular among the tribal people. There is a groundswell opinion among them against bauxite mining, which they believe will only displace them while enriching the plainspeople. Opinion is so strong against mining that ‘bauxite’ is, for all purposes, a banned word in the Agency area.

But, ignoring the public opinion, the Telugu Desam Party (TDP) government has been taking concrete steps to start mineral exploration in the Eastern Ghats.

To sway public opinion, the AP Mineral Development Corporation (APMDC) has hired some educated local people to act as ‘facilitators’, people who will sell the idea of bauxite mining to their communities.

The Maoists have seen in all this an opportunity to win the favour of the tribals. They have been organising opposition to mining, and staging coercive steps to deter people from supporting mining activities. The APMDC’s facilitators have been warned, and some of their houses even burnt down. They were immediately shifted away by APMDC.

Many other moves of the TDP Government have further alienated the tribals and prepared the ground further for the Maoists. The government has given the Tribal Welfare portfolio to a non-tribal. The statutory Tribal Advisory Council has not been constituted even after more than a year of its coming to power.

The Maoists, on the other hand, have used the bauxite issue to stage a comeback in the tribal hills. The CPI (Maoist) top leaders have reportedly been touring villages on the Andhra-Odisha border area to give a boost to the anti-bauxite agitation. Meetings with tribal leaders are reportedly being organised in the interior areas. The response is said to be good. The Agency area could see violence in the future if the government goes ahead with bauxite mining. In such a situation, it won’t be a surprise if the tribal people support the Maoists in their bid to stop mining.

The region, one thick with forests spread over hills and valleys, provides the perfect staging ground for guerrilla tactics of the Naxalites. In fact, at one stage, the naxalites had even declared a ‘liberated zone’ consisting of 300-400 villages of Visakha and East Godavari Agencies and the adjoining Odisha area.

A full-scale resumption of hostilities between the police in Telangana and Andhra Pradesh and the naxalites is the last thing Chief Minister Naidu needs right now. His government, in order to attract investment, wants to project residual Andhra Pradesh as a State free of issues relating to law and order. An atmosphere of frequent encounters’ and naxalite attacks on state property would not send the correct signals at this juncture.

http://www.thehindu.com/news/national/andhra-pradesh/bauxite-mining-could-spur-a-maoist-revival-in-tribal-areas/article7692877.ece

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La minería de bauxita podría estimular un renacimiento maoísta en las zonas tribales
Haciendo caso omiso de la corriente de opinión pública en contra de la reanudación de la extracción de bauxita, el gobierno de Andhra Pradesh ha estado tomando medidas concretas para iniciar la exploración de minerales en los Ghats orientales. Los maoístas han aprovechado esta oportunidad para tratar de ganar el apoyo de las tribus.
Desde que el Partido Comunista de la India (Maoísta) [PCI (Maoísta)] hizo una retirada táctica de la indivisa Andhra Pradesh en 2004, compromisos entre los naxalitas y la policía del estado han sido raros y poco espectacular. Aunque los maoístas retuvieron una presencia en las áreas de agencias tribales en el norte de la costa de Andhra, una especie de alto el fuego se ha impuesto, con cualquiera de los lados no prefieren cruzar el camino de la otra.
Pero los acontecimientos recientes indican que las colinas tribales del norte de Andhra retumban de nuevo. Hace tres días, los naxalitas secuestraron a un sarpanch (jefe de la aldea). La semana pasada, la policía de Telangana mataron a dos maoístas en un supuesto encuentro en el distrito de Warangal. Sólo unos días después, tres extremistas más, entre ellos un funcionario superior del PCI (Maoísta), fueron asesinados más allá de la frontera entre Estados en Odisha. Dada la relación extremadamente contradictorio entre los dos, no se necesita mucho para reanudar la Danse Macabre.
Sin embargo, un factor significativo en los naxalitas conseguir activo de nuevo en las áreas de la Agencia de Visakhapatnam es la intención del gobierno del estado para reanudar la extracción de bauxita en las colinas tribales. Ministro Principal N. Chandrababu Naidu declaró esto en el Día tribal Mundial el año pasado y lo repitió este año también.
Zonas vulnerables a lo largo de la frontera
La semana pasada, el PCI (Maoísta) ha celebrado su Semana de la Fundación en el distrito Srikakulam en el norte de Andhra, el mismo lugar donde precursor del partido, la guerra popular, llevó a cabo su primer levantamiento en 1969. Por su parte, la policía está empezando a movilizar su propia maquinaria para detener a los naxalitas regrese a las zonas de llanuras de Andhra Pradesh y Telangana.
Hasta ocho lugares en el distrito Srikakulam largo de la frontera entre Estados densamente boscosas han sido identificados como vulnerables y fuerzas adicionales se han mantenido en lugares estratégicos a lo largo de la frontera de Andhra-Odisha. El gobierno va a establecer un exclusivo batallón de la Policía Especial de AP en el distrito Srikakulam debido a su vulnerabilidad a la influencia naxalita. “Estacionamiento de fuerzas adicionales es la necesidad de la hora de frenar las actividades maoístas a lo largo de la frontera AP-Odisha,” dijo un oficial de alto rango.
Estos esfuerzos se suman a la nueva batallón de la Fuerza Central de Reserva de Policía (CRPF), el Batallón 198, que se planteó con sede en Visakhapatnam para cubrir los tres distritos de Andhra norte.
Como siempre, la policía adopte poli bueno / malo tácticas de policía. En el norte de Andhra, la policía ha estado tratando duro para estar más cerca de las tribus con sus iniciativas de policía comunitaria. Aunque las tribus participan en esas actividades bajo presión, se ha producido un cambio significativo lejos de los maoístas.
Mueve a reanudar la minería no son populares entre los pueblos tribales. Hay una opinión oleada entre ellos contra la minería de bauxita, que creen que sólo se desplazará mientras enriqueciendo el plainspeople. Opinión es tan fuerte contra la minería que “la bauxita ‘es, a todos los efectos, una palabra prohibida en la zona Agencia.
Pero, haciendo caso omiso de la opinión pública, el (TDP) Gobierno Telegu Desam ha estado tomando medidas concretas para iniciar la exploración de minerales en los Ghats orientales.
Para influir en la opinión pública, la Corporación de Desarrollo Mineral AP (APMDC) ha contratado a algunas personas locales educados para actuar como ‘facilitadores’, gente que va a vender la idea de la minería de bauxita a sus comunidades.
Los maoístas han visto en todo esto una oportunidad para ganar el favor de los tribales. Ellos han estado organizando la oposición a la minería, y puesta en escena medidas coercitivas para disuadir a las personas de apoyo a las actividades mineras. Facilitadores del APMDC han sido advertidos, y algunas de sus casas, incluso quemó. Ellos fueron trasladados de inmediato llevar por APMDC.
Muchos otros movimientos del Gobierno TDP han alienado aún más los tribales y preparado el terreno más de los maoístas. El gobierno ha dado la cartera de Bienestar Tribal a un no-tribal. La ley tribal Consejo Asesor no ha sido constituido, incluso después de más de un año de su llegada al poder.
Los maoístas, por el contrario, han utilizado el tema de bauxita volver a los escenarios en las colinas tribales. Los PCI (Maoísta) los principales líderes han sido los informes, de gira por pueblos de la zona fronteriza de Andhra-Odisha para dar un impulso a la agitación contra la bauxita. Las reuniones con los líderes tribales según los informes se están organizando en las áreas interiores. La respuesta se dice que es bueno. El área Agencia pudo ver la violencia en el futuro si el gobierno sigue adelante con la extracción de bauxita. En tal situación, no será una sorpresa si los pueblos tribales apoyan a los maoístas en su intento de detener la minería.
La región, una de espesor, con bosques que se distribuyen en las colinas y los valles, proporciona la base de operaciones perfecta para las tácticas de guerrilla de los naxalitas. De hecho, en un momento dado, los naxalitas siquiera habían declarado “zona liberada” que consiste en 300-400 pueblos de Visakha y Agencias de Godavari del Este y la zona contigua Odisha.
La reanudación a gran escala de las hostilidades entre la policía de Telangana y Andhra Pradesh y los naxalitas es la última cosa Ministro Principal Naidu necesita en este momento. Su gobierno, con el fin de atraer inversiones, quiere proyectar residual Andhra Pradesh como un Estado libre de cuestiones relacionadas con el derecho y el orden. Una atmósfera de encuentros frecuentes y de ataques naxalitas en la propiedad estatal no enviaría las señales correctas en esta coyuntura.

Climate Crisis & Indigenous Peoples Rights in Manipur: CRAM Report Sept 15

Here are some documents that can be useful and timely to the upcoming UNFCCC-COP21 on December.
Climate Crisis and Indigenous Peoples Rights in Manipur
An Assessment of Dams and Clean Development Mechanisms in India’s North East.

Report of the Special Rapporteur of the Human Rights Council on the rights of indigenous peoples on the impact of international investment and free trade on the human rights of indigenous peoples

http://www.un.org/en/ga/search/view_doc.asp?symbol=A/70/301&referer=http://www.ohchr.org/EN/Issues/IPeoples/SRIndigenousPeoples/Pages/AnnualReports.aspx&Lang=E

  1. Introduction
  2. The present report is submitted to the Human Rights Council by the Special Rapporteur on the rights of indigenous peoples pursuant to her mandate under Council resolutions 15/14 and 24/9. The Special Rapporteur provides a summary of her activities since her previous report to the Council (A/HRC/27/52) and undertakes a thematic analysis of violations against indigenous women and girls.
  3. Activities of the Special Rapporteur
  4. Participation in international conferences
  5. The Special Rapporteur participated in a number of international dialogues and conferences:

(a)           The Permanent Forum on Indigenous Issues and the Expert Mechanism on the Rights of Indigenous Peoples, with which she coordinated her work, including by holding parallel meetings with indigenous peoples and organizations during their regular sessions;

(b)           The fourteenth session of the Permanent Forum on Indigenous Issues, held in New York in April and May 2015, during which she shared her views on indigenous peoples’ right to self-determined development and economic, social and cultural rights;

(c)           The international expert group meeting on an optional protocol to the United Nations Declaration on the Rights of Indigenous Peoples, in January 2015;

(d)           The first session of the Open-ended intergovernmental working group in charge of elaborating a legally binding instrument on transnational corporations and other business enterprises with respect to human rights, in July 2015, at which she delivered the keynote speech.

  1. Country visits
  2. From 20 to 28 November 2014, the Special Rapporteur visited Paraguay. She noted that the country had ratified all the core international and regional human rights instruments, but observed a number of issues relating to the violations of the rights of indigenous peoples, with the foremost concern being the security of their rights to lands, territories and resources.
  3. Report on international investment and trade regimes
  4. The Special Rapport will present a thematic report on international investment and free-trade regimes and their impact on the rights of indigenous peoples to the General Assembly at its seventieth session.

III.    Rights of indigenous women and girls

  1. Indigenous women experience a broad, multifaceted and complex spectrum of mutually reinforcing human rights abuses. That spectrum is influenced by multiple and intersecting forms of vulnerability, including patriarchal power structures; multiple forms of discrimination and marginalization, based on gender, class, ethnic origin and socioeconomic circumstances; and historical and current violations of the right to self-determination and control of resources.
  2. Despite many barriers to inclusion, indigenous leaders and advocates have made significant strides in achieving recognition of indigenous peoples’ rights and perspectives, including the adoption of the United Nations Declaration on the Rights of Indigenous Peoples, the establishment of the Permanent Forum on Indigenous Issues, the mandate of the Special Rapporteur on the rights of indigenous peoples and the Expert Mechanism on the Rights of Indigenous Peoples. Indigenous women actively participated in the processes that gave birth to all those mechanisms and thus feel some ownership over the Declaration and the mechanisms.
  3. All the provisions of the Declaration apply equally to indigenous women and indigenous men. Article 22 (2) specifically provides that States shall take measures, in conjunction with indigenous peoples, to ensure that indigenous women and children enjoy the full protection and guarantees against all forms of violence and discrimination. In the outcome document of the high-level plenary meeting of the General Assembly known as the World Conference on Indigenous Peoples, which focused on indigenous women, the participating Heads of State and Government, ministers and representatives of Member States invited the Human Rights Council to consider examining the causes and consequences of violence against indigenous women and girls, in consultation with the Special Rapporteur on violence against women, its causes and consequences, the Special Rapporteur on the rights of indigenous peoples and other special procedures mandate holders.[1]
  4. Despite the progress made, systematic attention to the specific vulnerability of indigenous women has remained limited in relation to the scale of abuses against them. Furthermore, what international attention has been given to the issue has not sufficiently focused on the nexus between individual and collective rights, nor on how intersecting forms of discrimination and vulnerability contribute to ongoing abuses of indigenous women’s rights. That has created a gap that has contributed to ongoing widespread impunity in relation to the rights of indigenous women and girls.
  5. There have been some promising signs of progress towards closing that gap, such as the efforts taken by indigenous women to empower themselves by establishing their own organizations and networks, and making their issues more visible at national and global levels. Indigenous women’s participation in the United Nations world conferences on women has increased with time, the highlight being the conference in Beijing in 1995, where participants ensured references to indigenous women and achieved the adoption of the Beijing Declaration of Indigenous Women, which has served as a guiding framework in many of their subsequent efforts to build and strengthen their organizations. It must be recognized that the United Nations has established a solid gender equality and women’s rights regime, which has opened up more possibilities for indigenous women to engage in debates on gender issues. Several Special Rapporteurs, including the previous rapporteurs on indigenous peoples’ rights, have contributed through raising awareness of issues facing indigenous women and have made relevant recommendations.
  6. To contribute to addressing any continuing gaps in monitoring and implementing the Declaration on the Rights of Indigenous Issues, the Special Rapporteur dedicates the present report to the issue of indigenous women and girl’s rights. While recognizing the great diversity in the experiences of indigenous women, she will take a global approach, focusing on common themes and patterns experienced by indigenous women across regions. The Special Rapporteur will highlight examples of specific rights violations and issues from different countries, which are illustrative but not exhaustive. In analysing the situation of indigenous women, she will consider both the gendered forms of violations against indigenous women and the gendered effects of human rights abuses that target indigenous communities as a whole. In that way, the Special Rapporteur hopes that the forms of oppression, discrimination and violence that indigenous women face —because they are women and because they are indigenous — can be better understood.
  7. Collective rights

Self-determination

  1. A cornerstone of the Declaration on the Rights of Indigenous Peoples, self-determination is defined as both a choice to determine political status, as well as the right to have autonomy over economic, social and cultural development. Self-determination is a right in itself and has been conceptualized as a precondition for the fulfilment of other rights.
  2. When examining the rights of indigenous women and girls, it is vital to consider the unique historical experiences of indigenous communities. Many forms of violence and abuse against indigenous women and girls have a strong intergenerational element. Violations of the broad right to self-determination of indigenous peoples are historically and currently endemic. Those have included gross and sustained assaults on the cultural integrity of indigenous peoples; denigration and non-recognition of customary laws and governance systems; failure to develop frameworks that allow indigenous peoples appropriate levels of self-governance; and practices that strip indigenous peoples of autonomy over land and natural resources. Those patterns of violations are vividly exemplified by colonization, but have also been perpetuated by post-colonial power structures and State practices. Those violations of the right to self-determination have been highly detrimental to the advancement of the rights of indigenous women and girls in a number of ways.
  3. The response of indigenous communities to attacks against self-determination has, at times, additionally subjugated the rights of women. In the battle for indigenous communities to assert their right to self-determination, women’s rights have often been considered divisive and external to the indigenous struggle and connected to “external values” or “Western values” that privilege individual over communal rights. Such a false dichotomy between collective and women’s rights has, paradoxically, further entrenched the vulnerability of indigenous women to abuse and violence. Indigenous women are therefore stripped of their right to self-determination by both violations against their collective rights, as members of indigenous communities, and violations against their individual rights, as sub-collectives within those communities.
  4. Such multiple victimization and the denial of the agency of indigenous women has had a pronounced impact on the prevalence of violence and abuses through the entrenchment of power structures that create and perpetuate systematic vulnerability. The further loss of women’s agency caused by those violations then negatively impacts collective efforts to fight group rights, thereby contributing to negative cyclical patterns.

Land rights

  1. A strong link to the land, territory and natural resources is a characteristic that is commonly associated with indigenous peoples. Despite relevant provisions in international human rights law, indigenous peoples experience weak protection of their land and property rights, which exposes them to risks of displacement, expropriation and exploitation. Indigenous peoples inherent the right to the land that they traditionally occupy and use. They often do not hold formal titles to their land and their right to such land is one of the rights most violated. That allows Governments to impose destructive development projects or to lease and sell indigenous land without obtaining their free, prior and informed consent. Large-scale economic projects have been constructed on indigenous lands. Additionally, mass tourism has been encouraged in areas that are of significance to indigenous peoples. The implementation of those projects has repeatedly caused forced displacement and migration, ecological degradation and armed conflicts. Furthermore, the commodification of land that is inherent in such practices is an assault on indigenous cultures and the importance placed on land.
  2. Land appropriation is not gender neutral and indigenous women’s rights interact with violations of collective land rights. In indigenous communities where matriarchy and matrilineal practices exist, the loss of land will likewise undermine indigenous women’s status and roles. The gendered effects of those violations become manifest in situations where indigenous women lose their traditional livelihoods, such as food gathering, agricultural production, herding, among others, while compensation and jobs following land seizure tend to benefit male members of indigenous communities. The loss of land and exclusion of women can create vulnerability to abuse and violence, such as sexual violence, exploitation and trafficking. Additionally, the secondary effects of violations of land rights, such as loss of livelihood and ill health, often disproportionally impact women in their roles of caregivers and guardians of the local environment.
  3. External threats to indigenous land rights are not the only cause of abuses of women’s rights in relation to land. The roles that women hold within indigenous communities and the way that some indigenous property frameworks reflect patriarchal power structures. Indigenous women commonly experience significant barriers to holding and inheriting land. especially when they are widowed.
  4. Economic, social and cultural rights

Poverty

  1. Indigenous peoples account for 5 per cent of the world’s population, while representing 15 per cent of those living in poverty. As many as 33 per cent of all people living in extreme rural poverty globally are from indigenous communities.[2] Those figures are particularly alarming given the wealth of natural resources that are located within indigenous territories. That level of poverty is a violation of indigenous people’s rights to development, as well as their economic and social rights to an adequate standard of living, housing, food, water, health and education. Such poverty is deeply interrelated with abuses of land and self-determination. The denial of self-determination in relation to development pathways and control over natural resources is also a central causal factor in the prevalence of poverty among indigenous communities. It is related to and mutually reinforced by the exclusion of indigenous people’s perspective and agency from dominant development paradigms.
  2. High unemployment is an important issue in relation to the poverty experienced by indigenous communities, as indigenous peoples are disproportionally represented within the world’s unemployed. When indigenous people are employed they often face wage discrimination and exploitation in the workforce, which further fuels poverty. The following are some examples of those trends:

(a)           In Australia, the indigenous unemployment rate was 15.6 per cent in 2006, that is, just over three times higher than the non-indigenous unemployment rate, while the median indigenous income was around half of the non-indigenous income;

(b)           In the western provinces of Manitoba, British Columbia, Alberta and Saskatchewan, Canada, unemployment among indigenous people was as high as 13.6 per cent, but stood at only 5.3 per cent among the non-indigenous population;

(c )          In New Zealand, the unemployment rate for the Maori is more than twice as high as the national average (7.7 per cent compared to 3.8 per cent) and the income of indigenous households is 70 per cent that of the national average.[3]

  1. Some of the poverty reduction initiatives put in place to support indigenous communities are not always culturally sensitive and are therefore ineffective. For example, the practice of providing conditional cash transfers to poor indigenous families in exchange for compliance with preconditions, such as sending their children to school or requiring pregnant women to go for check-ups and to deliver in rural clinics or hospitals. Such practices have tended to be blind to the cultural values of indigenous peoples and also do not address the specific root causes of poverty.
  2. Indigenous women are directly affected by poverty and weaknesses in programmes designed to tackle it, as well as by unemployment trends and wage-related discrimination. The multiple forms of discrimination, based on gender, age, socioeconomic situation and ethnic origin, experienced by indigenous women make them highly vulnerable to poverty. In addition, the overall poverty experienced by indigenous peoples tends to have a disproportionate impact on women, due to their role as caregivers and managers of resources.

Right to food

  1. Food insecurity is not well-managed or understood within indigenous peoples due to a severe lack of relevant data. However it is widely recognized that indigenous people experience significant food insecurity and therefore suffer with widespread violations of their right to food. A range of interconnected and mutually reinforcing factors contributes to significant levels of food insecurity. As identified by the Food and Agriculture Organization of the United Nations, loss of a culture, land and insecure access to lands, territories and natural resource have been key drivers of this phenomenon amongst indigenous communities. Like poverty, violations of the right to food affect indigenous women directly and also have a disproportionate impact on them because of their roles as food and water providers, caregivers and managers of resources.
  2. There is an emerging trend whereby indigenous peoples’ lands are being grabbed by political and business actors who want to set up industrial food production farms or lands for production of biofuels, such as sugar cane and jatropha. Indigenous peoples’ livelihoods such as rotational agriculture, pastoralism, hunting and gathering which have ensured food security for them are now increasingly being threatened. These have lead to the destruction of indigenous women’s livelihoods that are land-based.

Right to education

  1. Indigenous peoples, in particular women, tend to have low levels of educational attainment and literacy compared with non-indigenous populations. That situation is a violation of the right to everyone to an education. Such violations of the rights of indigenous persons to an education are multi-dimensional and brings into consideration the issues of access, quality and inclusion.
  2. Indigenous children’s inability to access education is generally caused by the geographical and political marginalization of indigenous communities. When education is available, it is often blind to the specific needs of indigenous children. Curricula are often not taught in indigenous languages, which undermines indigenous children’s ability to achieve school readiness and express their cultural identity in school. National school curricula tend to have very little, if any, focus on indigenous peoples, their issues and histories. Some national curricula even reinforce negative cultural stereotypes about indigenous peoples and indigenous students frequently find that the education provided by the State promotes individualism and a competitive atmosphere, rather than communal ways of life and cooperation. It is also common for indigenous children to experience racism and discrimination and ethnically motivated bullying in school. Furthermore, the education available to indigenous children is not always of adequate quality. The physical buildings in which indigenous children are educated can also fail to be fit for purpose, and teaching staff and materials may also be of poor quality.[4]
  3. Some indigenous peoples prefer to set up their own indigenous schools, which ensure that traditional knowledge holders are involved in teaching and their culture is valued. In some countries, indigenous peoples initiate the setting up of schools because the State does not provide schooling in their communities owing to the remoteness of the location or the small population size. The Special Rapporteur noted that in some indigenous territories which have become sites of armed conflicts, the army or paramilitary personnel occupy schools, which are therefore required to close down.
  4. As a result of those factors, indigenous children often experience significant gaps in educational attainment compared with non-indigenous populations and dropout rates are high among indigenous children. For example, in Bolivia (Plurinational State of), Ecuador, Guatemala, Mexico and Peru, there is an average gap of three years between indigenous and non-indigenous children in relation to the schooling undertaken by those aged 15 or older. Those trends are mirrored in other countries with indigenous populations. The gaps between indigenous and non-indigenous educational attainment are also reflected in the proportion of those attending post-secondary education institutions.[5]
  5. In that connection, indigenous girls tend to be more disadvantaged than indigenous boys.[6] In additional to the factors impacting overall indigenous dropout rates, girls can experience a number of additional barriers. Firstly, their role within communities often means that they are expected to help with domestic and care responsibilities. Secondly, indigenous girls may also be subjected to child marriage, so that their roles as wives and sometimes child bearers mean that they have to leave school. Thirdly, indigenous girls may face the risk of sexual violence and rape during long journeys to school, as evidenced in the report of the Working Group on Discrimination against Women in Law and in Practice on its visit to Peru.[7] The significance of this barrier to education is exacerbated by the presence of legislation in some States that prohibits women and girls from being able to seek abortion services, even if they become pregnant following rape.[8]

Right to health

  1. There are examples of profound physical and mental health inequalities between indigenous and non-indigenous people. For example:

(a)           In the United States of America, a Native American is 600 times more likely to contract tuberculosis than a non-Native American;

(b)           Worldwide, over 50 per cent of indigenous adults suffer from type 2 diabetes;

(c)           Indigenous peoples’ life expectancy is up to 20 years lower than their non-indigenous counterparts;

(d)           Indigenous peoples experience disproportionately high levels of maternal and infant mortality, malnutrition, cardiovascular illnesses, HIV/AIDS and other infectious diseases, such as malaria and tuberculosis;

(e)           Suicide rates of indigenous peoples, particularly among youth, are considerably higher in many countries. For example, the suicide rate for Inuit in Canada is around 11 times the national average;

(f)            Child mortality rates among indigenous communities are usually above the national average.[9]

  1. Many of those poor health outcomes are influenced by modifiable risk factors, such as drug abuse, poor nutrition and alcoholism, which have worryingly increased within indigenous communities. The increase in risk factors has been identified as being strongly connected with the historical colonization and dispossession of indigenous peoples, which has resulted in the fragmentation of their social, cultural, economic and political institutions.[10]
  2. Against the backdrop of growing physical and mental health concerns, non-indigenous health systems often do not take into account the indigenous concept of health, and therefore create barriers to access by indigenous people. Epidemiological data often fails to capture information on indigenous communities and the socioeconomic determinants of health, thereby making them “invisible”. If data is included, it is generally not disaggregated, so that the specific needs of indigenous women are not understood in the context of national healthcare policy and planning. In addition, there are often no clear integration mechanisms for health care personnel, communities, traditional healers, policy makers and government officials. Furthermore, the facilities available to indigenous communities and women are also often not suitable to their specific needs and cultural preferences.
  3. Women acutely feel the low levels of health within indigenous communities. They are disproportionately affected by illness owing to reduced coping capacity caused by the denial of broader rights. Women also play a primary role in overseeing the health and well-being of their families and communities, and can be particularly affected by the suffering of children and other family members. Their gender and role as child-bearers also make them vulnerable to specific health difficulties.
  4. A grave gender-specific health concern is the issue of indigenous women’s sexual and reproductive health. Indigenous women face many barriers to sexual and reproductive rights, such as a lack of culturally appropriate sexual and reproductive health advice, geographical access to facilities and lack of supplies, such as contraceptives, poor quality care and, in some cases, legislation banning abortion services, even in cases of pregnancy following rape. That leads to higher-than-average maternal mortality rates; disproportionate representation of indigenous girls in teenage pregnancy indexes; low voluntary contraceptive usage; and high rates of sexually transmitted diseases and HIV/AIDS.
  5. There have also been severe historical violations of indigenous women’s rights in relation to sexual and reproductive rights in the context of denial of their rights to self-determination and cultural autonomy. Those violations include forced sterilization of indigenous women and attempts to force indigenous women to have children with non-indigenous men as part of policies of cultural assimilation. Indigenous women may also face barriers to preventive services that support their right to health, such as screening for ovarian and breast cancer.

Cultural rights

  1. Abuses of indigenous people’s cultural rights are endemic, owing to a sustained unwillingness on the part of many States to celebrate indigenous culture or to promote the use of indigenous languages in schools as part of the cultural diversity of citizens within their borders. That has a cross-cutting effect on the rights of indigenous women and children. Lack of respect for indigenous cultures is evident across all violations of indigenous peoples and is a fundamental part of the experiences of indigenous women and girls. The commodification of the cultures and cultural heritage of indigenous peoples is a common experience for many indigenous peoples. For example, indigenous territories have been declared World Heritage Sites without their free, prior and informed consent, thereby turning them into tourist areas. In most cases, the people who reap the biggest benefits are foreign or national travel and tour agencies or hotel owners. In those cases, indigenous women often end up as menial employees or entertainers for tourists. At worst, prostitution is encouraged and criminal syndicates promote trafficking of indigenous women and girls.
  2. Civil and political rights

Racism and racially motivated discrimination

  1. As indicated in the concluding observations of the Committee on the Elimination of Racial Discrimination, indigenous peoples face persistent and multifaceted forms of racism and racial discrimination. Such discrimination is intimately interconnected and mutually reinforcing with the spectrum of violations experienced by indigenous peoples.
  2. Indigenous women and girls experience racism and racial discrimination as members of indigenous communities. Such violations of their rights also increase their vulnerability to other human rights abuses, as they are part of the intersecting forms of discrimination and inequality that they face.

Participation in public and political life

  1. Indigenous women have the right, to participate in public and political decision-making processes. That right stems broadly from the right to self-determination, as well as from the provisions of the Convention on the Elimination of All Forms of Discrimination against Women. However, in reality, indigenous women are often excluded from both indigenous decision-making structures and local and national political processes in States. As highlighted by the Committee on the Elimination of Discrimination against Women, there are very few indigenous women in national and local political processes and in some countries, there are none at all.[11] Indigenous power structures and self-governance agreements tend to be patriarchal and exclude the involvement and perspectives of women.
  2. Female indigenous human rights defenders have faced particular challenges when exercising their right to participate in public life. Female human rights defenders play a vital role in protecting women in indigenous communities and can be valuable resources to States in the context of balancing their duty to protect all women and the need to respect the right to self-determination and autonomy of indigenous communities. However, in a number of countries, the activities of female human rights defenders from indigenous communities have been criminalized and they have been subjected to severe forms of violence. For example, in Oaxaca, Mexico, female human rights defenders were reported to have been killed recently.[12]

Indigenous women and criminal justice

  1. Data and comprehensive comparative research on indigenous women and the criminal justice system are very underdeveloped. However, reports suggest that indigenous women are overrepresented in the criminal justice systems and the number of indigenous women in custody is increasing in a number of countries, including Australia, Canada and New Zealand. What limited data is available suggests that the incarceration of women is increasing at a significantly quicker rate than that of men. Some relevant statistics include the following:

(a)           Estimates suggest that Maori women in New Zealand represent 40 to 60 per cent of the female prison population, while the Maori people represent around 15 per cent of the general population;[13]

(b)           Maori women were also overrepresented for imprisonment and intensive supervision (accounting for 51 per cent of sentences imposed) and underrepresented for more lenient dispositions, such as reparation orders (39 per cent) and fines and discharges (both 33 per cent);[14]

(c)           In 2010, 30 per cent of incarcerated women in Australia were reported to be indigenous;[15]

(d)           Between 2000 and 2010, in Australia, the imprisonment rate for women increased by 60 per cent, compared to 35 per cent for men;[16]

(e)           From 1996/97 to 2001/02, in Canada, the number of federally sentenced aboriginal women increased by 36.7 per cent, compared with 5.5 per cent for aboriginal men.[17]

  1. Those trends have a number of implications in relation to the human rights of indigenous women and girls. When looked at through a human rights lens, it is clear that many indigenous women and girls have difficulties with the law because of prior violations of their human rights. Issues associated with disregard for collective and individual indigenous rights — such as abuse of women, mental health problems and poverty — have been identified as causal factors in criminal behaviour among indigenous women. Furthermore, issues relating to indigenous women’s access to justice, as discussed below, must be considered within criminal justice.
  2. Indigenous women may also be more vulnerable than non-indigenous women once they are in detention. There have been reports of a lack of women’s facilities to accommodate indigenous women, which means that they could be housed with men. That leaves them vulnerable to violence and unable to access gender-specific programmes and support. There have also been reports of racism and discrimination against indigenous women in prisons, as well as inadequate access to health services.

Right to remedy

  1. Indigenous women are routinely denied their right to remedy for abuses of their human rights. There is a historical and group dimension to the denial of women’s right to remedy. The failure of Governments to acknowledge and provide remedy for historical abuses of indigenous communities contributes to the ongoing vulnerability of indigenous women.
  2. Currently, in numerous countries, indigenous women are marginalized in both national and indigenous justice systems. At the national level, judicial remedies and mechanisms are often not available to indigenous women owing to a range of cultural and linguistic factors. Indigenous justice systems, on the other hand, tend to be male dominated and do not always allow adequate space for women’s voices or participation. While customary or informal justice systems differ from one indigenous community to another, they may fail to offer genuine recourse to justice. For example, the Aboriginal Justice Inquiry of Manitoba, Canada, identified bias in favour of the male partner in indigenous domestic abuse situations and criticized Chiefs and Councils for being unwilling to address the plight of women suffering abuse at the hands of husbands or partners.
  3. The challenges facing indigenous women in seeking justice can be complicated by the increase in private forms of remedy for violations perpetrated by business-related actors. As reported by MiningWatch Canada and Amnesty International at the third annual Forum on Business and Human Rights, held in 2014, private companies often offer women who have been victims of extreme violence, such as gang rape, access to corporate-led grievance mechanisms. A precondition for accessing such mechanisms is signing an agreement not to sue the company, so that judicial remedy is blocked. There have been reported cases of women receiving compensation that was shockingly disproportionate to the severity of the violations of their human rights.
  4. Multiple forms of violence
  5. The issue of violence against women is indivisibly linked to the categories of rights discussed above. In fact, the endemic violations of collective, civil and political, and economic, social and cultural rights can be seen as constituting a form of structural violence against indigenous women and girls. Structural violence results in women being victimized by the realities of the circumstances of their everyday life and routinely excluded from the rights and resources otherwise guaranteed to citizens. Structural violence is interlinked and mutually reinforcing with other forms of violence, as discussed below.

Sexual violence

  1. Indigenous women are significantly more likely to experience rape than non-indigenous women. It has been estimated that more than one in three indigenous women are raped during their lifetime. Behind these shocking statistics are multiple forms of sexual violence against indigenous women by a multitude of actors in different geographical regions. Coordinated and comparative information on sexual violence is very limited, due in part to significant underreporting and a lack of investment in disaggregated data collection that include indigenous women and communities. That makes analysis of systemic level prevalence and trends very difficult. Different forms of sexual violence have been reported, including the following:

(a)           Rape, which can be perpetrated by individuals known to the indigenous woman and girl, as a form of control, punishment and/or abuse;

(b)           Large numbers of indigenous women and girls work in domestic households. Domestic work is outside of the regulatory framework for employers, which leaves women and girls isolated and vulnerable to rape and abuse by employers;

(c)           Women have reportedly been subjected to harassment, extortion and rape by State officials at border crossings. For example, Miskito women, whose territories straddle Nicaragua and Honduras and who cross national borders every day to work their lands or to gather medicinal plants, are routinely exposed to sexual violence. In addition, military officials may perpetrate sexual violence as a weapon to weaken the resolve of indigenous communities in militarized disputes over land and resources;

(d)           In the United States, large numbers of indigenous women have experienced rape perpetrated by men outside of their communities. According to  statistics, Native American and Alaska Native women are more than 2.5 times more likely to be raped or sexually assaulted than other women in the United States; and 86 per cent of the reported cases of rape or sexual assault against American Indian and Alaska Native women are perpetrated by non-Native men;

(e)           Indigenous women have reportedly been subjected to sexual violence by men from other indigenous groups. In the Great Lakes Region of Africa, one Batwa woman reported that Bantu men violated Pygmy women from the Congo, claiming that they did it to treat medical complaints;

(f)            There have been reports from NGOs that indigenous women have been raped by individual and multiple perpetrators in the context of business activities on indigenous lands.[18]

  1. The variety of forms of sexual violence reflects, to some extent, the different experiences of indigenous women and girls around the world. It also reflects the multidimensional ways in which indigenous women are vulnerable to violence and the severe threat of revictimization.

Gender-based killings

  1. Gender-based killings have been defined by the Special Rapporteur on violence against women, its causes and consequences, in her 2012 report (A/HRC/20/16), as direct or indirect gender-motivated killings, which take place in the family, in communities and which are sometimes perpetrated or condoned by States through act and/or omission. She describes such killings as an extreme form of violence, which is part of a continuum of violence that is influenced by the sources of structural vulnerability in place in women’s lives. In her report, the Special Rapporteur described how the phenomenon can impact indigenous women, as a result of their social, cultural, economic and political marginalization and oppression that culminates in violence. Gender-based killings of indigenous women can take a variety of forms, including murder within communities; retaliation for defending their human rights; conflict-related; in the context of displacement from their communities due to dispossession of land; reports of “missing women” who are assumed to have been killed.
  2. The Native Women’s Association of Canada and Amnesty International document and report cases of missing and murdered indigenous women and girls in Canada. Those reports have been submitted to the Permanent Forum on Indigenous Issues, the Committee on the Elimination of Discrimination against Women, the Inter-American Commission on Human Rights, as well as to the previous and current Special Rapporteurs on the rights of indigenous peoples. Statistics from the Royal Canadian Mounted Police, in 2014, indicate that indigenous women are four times more likely to be murdered than non-indigenous women. The report also states that 1,017 indigenous women and girls were murdered between 1980 and 2012.[19] The bodies mentioned above have put forward several recommendations, including the following: (a) a national action plan to end violence against indigenous women, which addresses the root causes of violence and identifies holistic, culturally-appropriate ways to prevent violence and support those affected by violence; (b) a national public inquiry into missing and murdered indigenous women, focusing on exposing the nature of that form of violence and on ensuring Government and police accountability for an effective and coordinated response; and (c) regular, comprehensive data collection on violence against indigenous women in official crime statistics. Unfortunately, the long-awaited national public inquiry has not yet taken place. As recommended by the previous Special Rapporteur on the rights of indigenous peoples and the Committee on the Elimination of Discrimination against Women, the Canadian Government should undertake a full, independent inquiry into the cases of missing and murdered aboriginal women and girls. [20]

Violence in the context of conflict

  1. Indigenous women are often caught in the crossfire of conflict situations and subjected to militarized violence. Conflicts may be between different ethnic groups and may also involve government forces and business actors. Indigenous women and girls have been victims of gender-based violence in conflicts for example in Colombia, Guatemala, Mexico, Nicaragua, Peru, the Philippines and Nigeria.
  2. As noted by the Rapporteur on the Rights of Women of the Inter-American Commission on Human Rights, the situation of indigenous women and girls is particularly critical in the context of armed conflict, given that they are already exposed to multiple forms of discrimination. That again shows the impact that intersecting forms of inequality and discrimination can have on indigenous women.
  3. Examples of violence against women in a military context include the following:

(a)           In Colombia, indigenous women and girls are commonly subjected to patterns of rape, forced prostitution and exploitation in the context of occupation of indigenous land;

(b)           In Bangladesh, indigenous women face multiple forms of discrimination and there is a high prevalence of sexual violence, including as a weapon in community conflict in rural areas;

(c)           In the States of Karen, Karenni, Mon and Shan, Myanmar, indigenous women are in daily contact with the soldiers of the Burmese army that occupies the area. The Rapporteur has found that rape of indigenous women is not only a form of “entertainment” for the soldiers, but part of a strategy to demoralize and weaken the indigenous communities. Soldiers reportedly use rape to coerce women into marriage and to impregnate women as part of the forced cultural assimilation policy;

(d)           In Fiji, India, Myanmar, Nepal, the Philippines, Thailand and Timor-Leste, the militarization of conflict over indigenous land has led to gang-rape, sexual enslavement and killing of tribal women and girls;

(e)           There have been reports of indigenous women in the Democratic Republic of the Congo being victims of rape by armed groups and the military;

(f)            In north-western Kenya, British soldiers stationed in the area since the 1980s have reportedly raped more than 1,400 Masai and Samburu women. Rape survivors and their families still suffer from the legacy of those attacks, such as stigmatization of families with mixed-race children.[21]

Violence in the name of tradition

  1. As discussed by the Special Rapporteur on violence against women, its causes and consequences in her 2007 thematic report, culture-based identity politics can be used to justify violence against women in the name of traditional practices and/or values.[22] Practices commonly carried out in the name of tradition, such as female gender mutilation and child marriage, impact some but not all indigenous communities. The fact that those traditional practices cut across religious, geographical and ethnic characteristics demonstrate that there are multidimensional causal factors and that no one factor attributed to the identity of women makes them vulnerable. Violations suffered by indigenous women and girls must be viewed within the context of the broad spectrum of violations experienced and their specific vulnerabilities as members of indigenous communities.
  2. The World Health Organization (WHO) estimates that between 100 million and 140 million women and girls worldwide have been subjected to female gender mutilation. Female genital mutilation has been documented mainly in Africa, but also in some countries in the Middle East, Asia, and Central and South America. As recognized by WHO, there are no benefits to female genital mutilation; in fact, the procedure can have many negative consequences for women, including infection, complications in childbirth, pain, infertility and cysts, as well as their overall disempowerment within society. There is very little information about the prevalence and drivers of female genital mutilation among indigenous communities, but it is known to take place in some but not all indigenous communities.
  3. Similarly, little disaggregated information is available about the specific dynamics of child marriage in indigenous communities, but it is known to take place in some communities. Much of the literature on child marriage demonstrates a strong link with poverty, therefore, the broader human rights violations of indigenous women and girls are likely to be strong causal factors for child marriage. Child marriage is not only a form of violence, but also a violation of the child’s rights to education and family life. Child marriage can also lead to violations of the rights to life and health, as young girls often experience complications with pregnancy and childbirth, which can result in death. In addition, child marriage creates vulnerability to marital rape.[23]

Domestic violence

  1. Information on domestic violence is limited due to underreporting and lack of investment in data collection. Nonetheless, available data suggests that indigenous women are significantly more likely to be victims of domestic violence than non-indigenous women.
  2. Domestic violence can have grave consequences for victims, including mental health problems, substance abuse, severe health issues and difficulties in providing care to children. Those consequences may be felt more acutely by indigenous women owing to lack of access to support services and justice, as well as their specific cultural and economic circumstances.
  3. Domestic violence must be considered within the context of the broader human rights abuses of indigenous communities. A number of potential root causes have been identified, many of which are linked to human rights issues specific to indigenous peoples and historical violations of their rights, including a violent family environment; abusive State policies at a young age; financial problems and poverty; unemployment; lack of education; poor physical and mental health; racism-induced stress; denial of rights to self-determination, land and culture, among others, leading to loss of identity and self-esteem; and a breakdown of community kinship systems and Aboriginal law. While nothing can negate domestic violence, which is a serious crime, strategies for its reduction and elimination must take into account both its causes and consequences through a holistic and human rights-based lens. Interventions such as support and recovery services must also be sensitive to the specific needs of indigenous women and girls.

Trafficking

  1. Compelled by economic need, armed conflict and denial of self-determination and land rights in the context of major economic development projects, many indigenous peoples migrate from their home communities in rural areas to urban centres. Indigenous women and girls who leave their communities are highly vulnerable to trafficking, which can lead to multiple violations of their human rights, including severe economic and sexual exploitation and sexual violence. There are also cases of indigenous women being targeted by organized traffickers within their own communities. Reports of trafficking of indigenous women and children include the following:

(a)           In the Miskitu communities of Nicaragua, indigenous women have reported the phenomenon of selling and trafficking of indigenous girls and boys, citing communitarian violence as the cause;

(b)           In a number of Asian countries, including Cambodia, India, Nepal and Thailand, indigenous women are trafficked from their communities into domestic servitude or forced prostitution;

(c)           Trafficking of indigenous women for the purpose of exploitation has been reported in Mexico;

(d)           Indigenous women in Canada are reported to be at a greater risk of trafficking for the purposes of sexual exploitation than non-indigenous women.[24]

  1. Key challenges and promising practices
  2. Key challenges

Gaps and weaknesses in monitoring systems and implementation

  1. Systematic analysis of the conclusions of United Nations human rights mechanisms conducted for this report showed significant gaps and weaknesses in relation to the rights of indigenous women and girls. The Special Rapporteur appreciates the attention of other mechanisms and agencies, in particular special procedures mandate holders, treaty bodies and the United Nations Entity for Gender Equality and the Empowerment of Women (UN-Women), and hopes that the developing focus on indigenous women’s rights continues to grow.
  2. Gaps and weaknesses in some human rights and development monitoring mechanisms include:

(a)           The lack of geographical balance in relation to the comments made by the different mechanisms;

(b)           Failure to discuss the role that intersecting forms of vulnerability and discrimination plays in violations of the rights of indigenous women and girls;

(c)           Limited exploration of the nexus between individual and collective rights;

(d)           The absence of gender analysis when discussing issues that impact indigenous communities.

  1. Similarly, a number of development and other policy mechanisms, including the Millennium Development Goals, the proposed sustainable development goals and the Beijing Platform for Action, have given disproportionally low attention relative to needs.
  2. These gaps and weaknesses in the monitoring and implementation of the human rights of indigenous peoples contribute to a culture of impunity and render the violations of rights invisible to international and national policy makers and legislators.

A lack of disaggregated data

  1. The effects of those gaps and weaknesses in monitoring are compounded by systemic weaknesses in national data collection systems in relation to understanding indigenous peoples. There is the lack of disaggregated population data, which includes statistics on indigenous women within these groups. In addition, specific information on human rights violations, including those perpetrated against women, is rarely available. That has impeded understanding and comparison of situations of indigenous women and girls, as well as the development of clear accountability structures. Deficiencies in understanding and accountability are powerful barriers to effective strategies for combatting violations of indigenous women’s rights.

A lack of inclusive birth registration systems

  1. Many countries do not have birth registration systems that robustly provide certification of the births of all indigenous children, which exacerbates the lack of monitoring and disaggregated data. Such lack of birth registration systems places indigenous children and people in a situation of increased vulnerability because they are invisible within the State system. Other consequences include no or limited access to social, health and educational services and increased vulnerability to statelessness or trafficking.
  2. Lack of birth registration also compounds statistical gaps in relation to indigenous peoples and their correlative invisibility within political and policy debates.

Neo-liberal economic and development paradigms

  1. Neo-liberalism is an economic paradigm that champions the power of market forces and argues that, if left unregulated, markets will deliver global development. Neo-liberalism grew in dominance in the latter part of the twentieth century and infiltrated development policy. The entry of foreign direct investments in indigenous territories to exploit mineral resources and establish mega-infrastructure projects without the free, informed and prior consent of the citizens impacted by market liberalization and deregulation has led to systematic violations of indigenous land rights and self-determination. The global dominance of neo-liberalism has led to development that is measured by overall growth figures, but which gives little weight to whether such development leads to a reduction in inequality or poverty alleviation therefore significantly disadvantaging vulnerable groups, such as indigenous peoples and women.
  2. Another way in which neo-liberalism has affected indigenous peoples and women are related to the structural adjustment policies of the International Monetary Fund and the World Bank. Such policy interventions, which are based on neo-liberal doctrines, prescribe harsh fiscal austerity programmes as a remedy for economic underdevelopment and a high ratio of indebtedness in relation to gross domestic product. Dramatic decreases in government spending routinely result in cuts to vital services, which disproportionally impact the most vulnerable, including indigenous women.

Issues of jurisdiction

  1. There are often complex relationships between the customary jurisdictions of indigenous communities and the national justice systems, which can have a number of implications for women who are victims of violations of their human rights. Firstly, the relationships can create confusion with regard to responsibility for incidences of violence and discourage reporting by women. When women do come forward, there may be complicated tensions between jurisdictions relating to competence to prosecute, which can create delays and thereby prolong the suffering of the victim and discourage women from reporting violence in the future. Loopholes in the rules governing the relationship between jurisdictions can also make it possible for perpetrators to evade prosecution.

Community dynamics and stigma

  1. Indigenous systems of governance and power structures are often highly gendered and may exclude women and their perspective from administration of justice and control over the development of social standards and decisions, which impacts women’s vulnerability to abuses of their human rights. Indigenous communities tend to be tight-knit, which can serve to protect perpetrators and silence women, and there is also often a high level of stigma associated with being a victim of violence so that indigenous women are often afraid to report violence for fear of being ostracized within the community. Furthermore, the close-knit nature of indigenous communities and the social stigma of violence may restrict women’s ability to seek justice within other jurisdictions.
  2. Promising practices
  3. Despite the significant constraints facing them, there are many instances where indigenous women having successfully mobilized to fight for their rights. Those successes have led to the development of promising practices in relation to the respect and protection of indigenous women. The following examples of good practice are illustrative and not exhaustive:

(a)           As observed by the Special Rapporteur on violence against women, its causes and consequences, the tribal justice system of the Eastern Band of Cherokee Indians in the United States has an effective infrastructure to provide safety of women within their jurisdiction, including dedicated codes to address domestic violence and training for personnel of tribal law enforcement authorities, tribal courts, prosecutors and probation officers. Furthermore, tribal courts have ordered that offenders enrol in re-education programmes and tribes support programmes to encourage boys and young men to respect women;[25]

(b)           Numerous tribes, such as the Eastern Band of Cherokee Indians, maintain the practice of banishing perpetrators of violence against women from their tribal jurisdictional boundaries. That has proven to be an effective sanction which prevents women and their children from being forced to flee their home due to violence. Banishment is a serious community sanction that cuts off perpetrators and sends a strong message about the protection of women and children in the community.[26] Several Kankanaey Igorot communities in the Cordillera region of the Philippines have customary laws that banish members who have committed rape. Thus, in those communities, incidences of rape are very low compared to urban areas and other provinces. The women of some Kalinga Igorot villages in the same region have succeeded in convincing their traditional leaders to abolish the discriminatory practices of bride price, dowry and arranged marriages;

(c)           The Working Group on Discrimination against Women in Law and in Practice reported that some Latin American States formally recognize indigenous laws and courts in their constitutional laws, but that devolution of power was conditional on respect for and enforcement of women’s rights by the indigenous legal system;[27]

(d)           In Latin America, the use of quota systems to ensure the political representation of women has had some success. Bolivia (Plurinational State of), Colombia, Nicaragua, Panama and Peru, among others, have adopted electoral laws that include ethnic and gender quotas aimed at increasing indigenous women’s participation in political processes. For example, the Act on Equal Opportunities for Women and Men of Peru specifically refers to the participation of indigenous women in public decision-making;[28]

(e)           The Saskatchewan Provincial Court in Canada instituted a new court that addresses a critical barrier to access to justice by conducting court proceedings in the Cree language. The Cree Court takes into account traditional values when sentencing, encourages the participation of community leaders and explicitly acknowledges the cultural traditions of the First Nations. This innovative court structure reduces the negative impact of barriers to access to justice while, at the same time, realizing indigenous peoples’ rights to self-determination and equal participation in the justice system;[29]

(f)            A number of agencies and mechanisms within the United Nations system, including several special procedures mandates, treaty bodies and UN Women, have recently dedicated attention and resources to the issue of indigenous people’s rights. For example, UN Women has included the needs of indigenous women in their engagement with the Open Working Group on Sustainable Development Goals, mainstreamed women’s rights into the World Conference on Indigenous Peoples and delivered a range of regional and country level initiatives to indigenous women on economic empowerment, violence against women, political participation and broader capacity-building;[30]

(g)           Since the early 1990s, several networks of indigenous women have been established in Australia, the Arctic, Latin America, North America, Africa and Asia, including Enlace Continental de Mujeres Indígenas de las Américas, Asia Indigenous Women’s Network, African Indigenous Women’s Organization, Sami Women’s Organization. These groups have impacted policy debates through the sharing of experiences and joint advocacy on issues of concern.

  1. Conclusions and recommendations
  2. Conclusions
  3. Indigenous women and girls experience complex, multidimensional and mutually reinforcing human rights violations. Abuses of indigenous women’s collective; economic, social and cultural; and civil and political rights are varied and severe. Those violations are alarming infractions on their own, but constitute a form of structural violence against indigenous women whereby they are victimized by the realities of the circumstances of their everyday life and routinely excluded from enjoying the rights and resources otherwise guaranteed to citizens. Indigenous women also suffer from other forms of violence, including traditional practices, sexual violence, trafficking, domestic violence and gender-based killings.
  4. Despite the severity and regularity of violations of the rights of indigenous women, the attention of much of the United Nations human rights and development policy architecture has been limited. Gaps and weaknesses in analysis include a lack of geographical balance, limited inclusion of collective rights, little exploration of intersectionality in relation to the vulnerability of indigenous women and a lack of exploration of the gender implications to rights issues affecting indigenous communities. There are, however, promising signs that the gap in monitoring indigenous women’s rights is closing.
  5. To protect the rights of indigenous women, both a paradigm shift and the development of a multidimensional approach is needed. States must find a way to strike a delicate balance between protection of indigenous women and respect for self-determination and autonomy of indigenous peoples. Engagement and consultation with indigenous women and girls is central to finding that balance.
  6. The United Nations system must support Member States in striking that balance, as well as contribute to the paradigm shift needed through increasing attention to the needs of indigenous women and reconceptualizing rights issues to include the nexus between individual and collective rights, as well as the intersectionality between different forms of inequality and discrimination.
  7. Recommendations

Recommendations to Member States

  1. With regard to economic, social and cultural rights, Member States should:

(a)       Improve access by indigenous peoples to education, with interventions targeted towards understanding and overcoming the specific barriers faced by girls;

(b)       Improve access by indigenous peoples, including women and girls, to culturally sensitive health-care services; learn from and build on existing examples of the good practices promoted by the United Nations Population Fund and the Pan American Health Organization to develop an intercultural approach to health; and support reinforcement of traditional healing and health practices of indigenous peoples that have been proven to be effective;

(c)        Pay particular attention to providing a range of sexual and reproductive health services to indigenous women and girls, with their free, prior and informed consent;

(d)       Review and improve poverty-reduction programmes, such as conditional cash transfers, to ensure cultural and gender sensitivity;

(e)        Invest in research that supports understanding of food insecurity among indigenous communities and develop programmes to ensure the rights of indigenous peoples to food;

(f)        Develop educational materials that sensitize non-indigenous populations to the cultural realities of indigenous communities and women. Those materials should be integrated into school curricula and in human rights training for Government officials providing services to indigenous peoples, including the police, border guards and the judiciary, as well as health and education professionals.

(g)       When developing initiatives to improve the economic, social and cultural rights, pro-actively engage with indigenous women and girls and other members of indigenous communities on how best to meet their needs; apply the principle of free, prior and informed consent to the development of all laws, policies and programmes; 

  1. With regard to civil and political rights, Member States should:

(a)       Ensure that the birth of every indigenous child is formally registered in national systems;

(b)       Develop interventions to increase the number of indigenous women in national and local political and public processes and explore the feasibility of implementing quota systems for indigenous women’s representation in local and national politics;

(c)        Explore ways to invest in the leadership capacity of indigenous women so that they can play more active roles in indigenous decision-making structures to protect women and girls within their communities;

(d)       Ensure protection of the activities of all female human rights defenders;

(e)        Consider the development of the special tribunals to ensure access to justice for indigenous women following abuses of their human rights. Such special provisions would allow for the individual needs of indigenous women to be met, the development of focal points to establish effective links with indigenous justice systems, greater recognition of specific cultural needs, as well as the accumulation of a systemic view of rights violations;

(f)        Provide legal aid, interpretation and translation services, and culturally sensitive information about their rights and available remedies to all indigenous women and girls;

(g)       Within the context of the implementation of the Guiding Principles on Business and Human Rights and the development of national action plans on human rights and business, ensure that judicial mechanisms are the primary means by which corporate violations of the rights of women and girls are remedied; and avoid legitimizing voluntary, private forms of remedy that do not provide effective access to justice for violations of the rights of women;

(h)       Ensure that due process is undertaken in relation to all indigenous women who enter the criminal justice system;

(i)        In relation to the overrepresentation of indigenous women in national criminal justice systems, invest in country-specific research into the root causes; develop targeted prevention programmes based on such research; and, where possible, consider alternatives to detention. When indigenous women are detained they must still be afforded protection based on their human rights.

  1. With regard to violence against indigenous women and girls, Member States should:

(a)       As recommended by the Special Rapporteur on violence against women, its causes and consequences in her 2011 report (A/HRC/17/26), develop a holistic approach to violence against women, based on the indivisibility and universality of all human rights, which recognizes the multiple interconnections between different forms of violence against women, its causes and consequences, and addresses multiple and intersecting forms of discrimination;

(b)       In the context of affording indigenous people legal jurisdiction that is compatible with their rights to self-determination, develop mechanisms that allow indigenous women and girls to pursue other means of recourse against violence if they are unable to obtain support and access to justice within indigenous communities;

(c)        Balance respect for the right to self-determination of indigenous communities with their responsibility to protect indigenous women and girls in their capacity as national citizens and rights bearers;

(d)       Ensure that all forms of violence against women, including female genital mutilation and child marriage, are included as violations within criminal law;

(e)        Ensure clarity with regard to the relationship between indigenous, national and local jurisdictions in relation to violence against women; and ensure that the justice process is accessible and sensitive to the needs of indigenous women;

(f)        In engagement with indigenous women and girls and building on existing good practice, develop more comprehensive anti-violence and recovery programmes within indigenous communities;

(g)       Build the capacity of female indigenous leaders to advocate for the rights of women and girls to freedom from violence within indigenous communities;

(h)       Invest in research into the root causes of domestic violence against women in indigenous communities and design preventive and recovery programmes;

(i)        Refrain from any forms of violence against women, particularly in situations of conflict, and prosecute all allegations of violence carried out by Government officials, such as border guards, the military and police.

  1. With regard to monitoring and accountability, Member States should:

(a)       Consider developing national action plans on indigenous women’s rights, which are strongly linked with clear monitoring and accountability systems;

(b)       Invest in research and data collection systems to collect data disaggregated by gender, ethnicity or race, religion, language and territory or  geographical area. Such data collection and research should include information on human rights violations, with particular focus on the situation of women and girls;

(c)        Ensure that the targets and indicators agreed to monitor the sustainable development goals include ways to measure and incentivize progress in relation to indigenous communities and women in a meaningful way;

(d)       Work with the United Nations to ensure that a more consistent and robust analysis of indigenous women’s rights is included in the monitoring of all international human rights mechanisms;

(e)        Monitor the full implementation of the recommendations made by the treaty bodies, special procedures mechanisms and universal periodic review.

Recommendations to United Nations organizations and mechanisms

  1. While the Special Rapporteur appreciates the attention given to the rights of indigenous peoples within the work of other United Nations mechanisms, more consistent and geographically comprehensive analysis of the fulfilment of human rights among indigenous women and girls is urgently needed. United Nations human rights mechanisms should direct additional attention to the nexus between individual and collective rights and how that impacts indigenous women and girls, as well as how intersecting forms of discrimination and vulnerability impact human rights violations.
  2. In the context of this increasing attention to indigenous peoples, the Special Rapporteur recommends that the Committee on the Elimination of Discrimination against Women develop a general comment on the rights on indigenous women and girls.
  3. In addition, as invited to in the outcome document of the 2014 World Conference on Indigenous Peoples, the Commission on the Status of Women should consider the issue of the empowerment of indigenous women at a session.
  4. The Human Rights Council should, as it was also invited to do in the outcome document of the 2014 World Conference on Indigenous Peoples, consider examining the causes and consequences of violence against indigenous women and girls, in consultation with the Special Rapporteur and other special procedures mandate holders.
  5. United Nations organizations and mechanisms should:

(a)       Ensure effective follow-up to all the relevant recommendations made by treaty bodies, special procedures mechanisms and the universal periodic review;

(b)       Work with Member States to develop research into underdeveloped areas which particularly impact the rights of indigenous women and girls. Research should be developed on intersecting discrimination and vulnerability and the relationship between individual and collective rights;

(c)        Recognize the agency of indigenous communities, women and girls as development actors within the sustainable development goal for development partnerships;

(d)       Ensure that the concerns of indigenous women and girls are included within the post-2015 framework;

(e)           Work with indigenous women to strengthen analysis of both collective and individual indigenous rights within the monitoring of the Beijing Platform of Action.

                     [1]   See General Assembly resolution 69/2, para. 19.

                     [2]   United Nations Development Programme (UNDP), Sustaining human progress: reducing vulnerabilities and building resistance, Human Development Report 2014, p. 3.

                     [3]   Permanent Forum on Indigenous Issues, State of the world’s Indigenous peoples, 2010.

                     [4]   See UNDP, Human Development Report 2014 (see footnote 2); Permanent Forum on Indigenous Issues, State of the world’s Indigenous peoples, 2010; and United Nations Entity for Gender Equality and the Empowerment of Women (UN-Women), United Nations Children’s Fund (UNICEF), United Nations Population Fund (UNFPA), International Labour Organization (ILO) and Office of the Special Representative of the Secretary-General on Violence against Children, Breaking the silence on violence against indigenous girls, adolescents and young women: a call to action based on an overview of existing evidence from Africa, Asia Pacific and Latin America, May 2013.

                     [5]   Permanent Forum on Indigenous Issues, State of the world’s Indigenous peoples, 2010.

                     [6]   Ibid.

                     [7]   A/HRC/29/40/Add.2.

                     [8]   Ibid.

                     [9]   Permanent Forum on Indigenous Issues, State of the world’s Indigenous peoples, 2010.

                    [10]   Ibid.

                    [11]   Concluding observations of the Committee on the Elimination of Discrimination against Women.

                    [12]   Amnesty International, “Eyewitnesses to killing of defenders harassed”, 10 February 2015; Office of the United Nations High Commissioner for Human Rights, “Human rights defenders continue to pay with their lives in Mexico, warn UN experts”, press release, 12 May 2010.

                    [13]   Native Women’s Association of Canada, “Aboriginal women and the legal justice system in Canada”, issue paper (June 2007).

                    [14]   Ibid.

                    [15]   Creative Spirits/Jens Korff, “Aboriginal prison rates” (8 June 2015).

                    [16]   Ibid.

                    [17]   Native Women’s Association of Canada, “Aboriginal women and the legal justice system” (see footnote 13).

                    [18]   See, for example, Mairin Iwanka Raya: Indigenous women stand against violence: a companion report to the United Nations Secretary-General’s study on violence against women (International Indigenous Women’s Forum, 2006); Permanent Forum on Indigenous Issues, State of the world’s Indigenous peoples, 2010; UN-Women and others, Breaking the silence (see footnote 4); Amnesty International, Maze of injustice: the failure to protect Indigenous women from sexual violence in the USA, (New York, 2007); and Reports from non-governmental organizations to the 2014 United Nations Forum on Business and Human Rights.

                    [19]   Royal Canadian Mounted Police, Missing and murdered aboriginal women: a national operational overview, 2014.

                   [20]          See, for example, A/HRC/27/52/Add.2, para. 89; CEDAW/C/OP.8/CAN/1, recommendations, part D, p. 51.

                    [21]   Mairin Iwanka Raya, Indigenous women stand against violence (see footnote 18); UN-Women and others, Breaking the silence (see footnote 4).

                    [22]   See A/HRC/4/34.

                    [23]   See Human Rights Watch, section on child marriage, available at www.hrw.org/topic/womens-rights/child-marriage.

                    [24]   See, for example, Mairin Iwanka Raya: Indigenous women stand against violence (see footnote 18); Arun Kumar Acharya and Manuel R. Barragan Codina, “Poverty and trafficking of Indigenous women in Mexico: some evidence from Chiapas State”, Journal of Sustainable Society, vol. 1, No. 3, 2012, pp. 63-69; and Native Women on Canada Association, Sexual exploitation and trafficking of aboriginal women and girls, Literature review and key informant interviews (March 2014).

                    [25]   See A/HRC/17/26/Add.5, para. 100.

                    [26]   Ibid., para. 102.

                    [27]   A/HRC/29/40, para. 56.

                    [28]   E/C.19/2013/10, paras 38-42.

                    [29]   University of Colorado Law School, American Indian Law Clinic, Report on indigenous women’s rights, prepared for the Special Rapporteur, 2015.

                    [30]   UN-Women, “Submission to the United Nation Permanent Forum on Indigenous Issues on

UN-Women’s programmatic initiatives in support of the implementation of the United Nations Declaration on the Rights of Indigenous Peoples (2013-2014)”, 2014.