Navajos Launch Direct Action Against Big Coal

Photo by Black Mesa Water Coalition
Photo by Black Mesa Water Coalition

Sarah Lazare, June 21, 2013, Intercontinental Cry

Navajo Nation members launched a creative direct action Tuesday to protest the massive coal-fueled power plant that cuts through their Scottsdale, Arizona land.

After a winding march, approximately 60 demonstrators used a massive solar-powered truck to pump water from the critical Central Arizona Project (CAP) canal into barrels for delivery to the reservation.

Flanked by supporters from across the United States, tribe members created a living example of what a Navajo-led transition away from coal toward solar power in the region could look like.

Participants waved colorful banners and signs declaring ‘Power Without Pollution, Energy Without Injustice’.

“We were a small group moving a small amount of water with solar today,” declared Wahleah Johns with Black Mesa Water Coalition. “However if the political will power of the Obama Administration and SRP were to follow and transition NGS to solar all Arizonans could have reliable water and power without pollution and without injustice.”

The demonstration was not only symbolic: the reservation needs the water they were collecting.

While this Navajo community lives in the shadow of the Navajo Generating Station—the largest coal-powered plant in the Western United States—many on the reservation do not have running water and electricity themselves and are forced to make the drive to the canal to gather water for cooking and cleaning.

This is despite the fact that the plant—owned by Salt River Project and the U.S. Department of Interior—pumps electricity throughout Arizona, Nevada, and California.

Yet, the reservation does get one thing from the plant: pollution.

The plant is “one of the largest sources of harmful nitrogen oxide (NOx) emissions in the country,” according to the Environmental Protection Agency.

While plant profiteers argue it brings jobs to the area, plant workers describe harrowing work conditions. “We are the sweatshop workers for the state of AZ, declared Navajo tribe member Marshall Johnson. “We are the mine workers, and we are the ones that must work even harder so the rest don’t have to.”

These problems are not limited to this Navajo community. Krystal Two Bulls from Lame Deer, Missouri—who came to Arizona to participate in the action—explained, “We’re also fighting coal extraction that is right next to our reservation, which is directly depleting our water source.”

The action marked the kickoff to the national Our Power Campaign, under the banner of Climate Justice Alliance, that unites almost 40 U.S.-based organizations rooted in Indigenous, African American, Latino, Asian Pacific Islander, and working-class white communities to fight for a transition to just, climate friendly economies.

(Photo by Black Mesa Water Coalition)

(Photo by Black Mesa Water Coalition)

Putting the culture back in agriculture: Reviving native food and farming traditions

A family on the Navajo Nation in the Four Corners area of the Southwest makes kneel down bread, a traditional food made with blue corn. Photo: Brett Ramney.
A family on the Navajo Nation in the Four Corners area of the Southwest makes kneel down bread, a traditional food made with blue corn. Photo: Brett Ramney.

By Tory Field and Beverly Bell, Toward Freedom

“At one point ‘agriculture’ was about the culture of food. Losing that culture, in favor of an American cultural monocrop, joined with an agricultural monocrop, puts us in a perilous state…” says food and Native activist Winona LaDuke. [i]

Her lament is an agribusiness executive’s dream. The CEO of the H.J. Heinz Company said, “Once television is there, people, whatever shade, culture, or origin, want roughly the same things.”[ii] The same things are based on the same technology, same media sources, same global economy, and same food.

Together with the loss of cultural diversity, the growth of industrial agriculture has led to an enormous depletion in biodiversity. Throughout history, humans have cultivated about7,000 species of plants. In the last century, three-quarters of the genetic diversity of agricultural crops have been lost. Thirty crops now provide 95% of our food needs, with rice, wheat, maize, and potato alone providing 60%. Eighty-five percent of the apple varieties that once existed in the US have been lost. Vast fields of genetically identical crops are much more susceptible to pests, necessitating increased pesticide use. The lack of diversity also endangers the food supply, as an influx of pests or disease can wipe out enormous quantities of crops in one fell swoop.

Native peoples’ efforts to protect their crop varieties and agricultural heritage in the US go back 500 years to when the Spanish conquistadors arrived. Today, Native communities throughout the US are reclaiming and reviving land, water, seeds, and traditional food and farming practices, thereby putting the culture back in agriculture and agriculture back in local hands.

One such initiative is the White Earth Land Recovery Project in Minnesota, which is recovering healthy stewardship of local tribes’ original land base. They are harvesting and selling traditional foods such as wild rice, planting gardens and raising greenhouses, and growing food for farm-to-school and feeding-our-elders programs. They are reintroducing native sturgeon to local waters as well as working to stop pesticide spraying at nearby industrial farms. They are also strengthening relationships with food sovereignty projects around the country. Winona LaDuke, the founding director of the project, told us, “My father used to say, ‘I don’t want to hear your philosophy if you can’t grow corn’… I now grow corn.”

Another revival effort involves buffalo herds. In the 1800s, European-American settlers drove wild buffalo close to extinction, decimating a source of survival for many Native communities. Just one example of the resurgence is theLakota Buffalo Caretakers Cooperative, a cooperative of small-family buffalo caretakers, on Pine Ridge Reservation in South Dakota. The cooperative sees its work as threefold, to “restore the buffalo, restore the native ecology on Pine Ridge, and help renew the sacred connection between the Lakota people and the buffalo nation.” At the national level, the Inter-Tribal Bison Cooperative is a network of 56 tribal bison programs from around the country with a collective herd of over 15,000.

In New Mexico, Native communities are organizing a wealth of initiatives. Around the state, they have started educational and production farms, youth-elder farming exchanges, buffalo revitalization programs, seed-saving initiatives, herb-based diabetes treatment programs, a credit union that invests in green and sustainable projects, and more. Schools like the Southwestern Indian Polytechnic Institute, the Institute of American Indian Arts, and the Santa Fe Indian School – along with grammar schools, high schools, and non-profit programs – have developed agricultural education programs. The Traditional Native American Farmers’ Association helps farmers get back onto the land, hosts workshops on seed saving and agricultural techniques, and has a youth program.

The annual Sustainable Food and Seed Sovereignty Symposium at the Tesuque [Indian] Pueblo in northern New Mexico brings together farmers, herbalists, natural dyers, healers, cooks, seed savers, educators, water protectors, and community organizers. From the 2006 symposium came the Declaration of Seed Sovereignty, which denounced genetically engineered seeds and corporate ownership of Native seeds and crops as “a continuation of genocide upon indigenous people and as malicious and sacrilegious acts toward our ancestry, culture, and future generations.”

In addition to the symposium, the Tesuque Pueblo also hosts Tesuque Natural Farms, which grows vegetables, herbs, grains, fruit trees, and cover crops, including varieties long lost to the region. The project is building a Native seed library. The overarching goal is to make the Pueblo autonomous in both food and seeds. Emigdio Ballon, Quechua farmer and geneticist at Tesuque Natural Farm, said, “The only way we can get our autonomy is when we have the resources in our own hands, when we don’t have to buy from seed companies.”

The farm provides fresh foods to the senior center, sells at the farmers’ markets, and trains residents to begin farming themselves. The farm also grows medicinal herbs to treat HIV, diabetes, and cancer, and makes biofertilizer from plants. The preschoolers at the Head Start program garden; grammar school students are beginning to, as well.

People from across the nation come to Tesuque Natural Farms to study agricultural production and to take workshops on pruning, beekeeping, poultry, soil fertility, composting, and other topics. Soon the farm hopes to create a research and education center, where people can come for three to six months.

Nayeli Guzman, a Mexica woman who worked at the farm, said, “What we’re doing is very simple. These ideas are not an alternative for us, they’re just a way of life… We need to all work together as land-based people.

“Creator is not exclusive, so there’s no reason we should be,” she said. “They tell us, ‘The more biodiversity you have, the richer your soil is going to be.’ It’s like that with people. The more different kinds of people you have, the more able we’re going to be to survive. We can’t compartmentalize ourselves. That’s what industrial agriculture does.”

 

Notes

[i] Winona LaDuke in “One Thing to Do About Food: A Forum,” Alice Waters, ed., The Nation, September 11, 2006, 18.

[ii] Sharon Beder, Global Spin: The Corporate Assault on Environmentalism (Devon: Green Books, 2002), 184.

Deadline looming for settlement in Urban Outfitters case

By Alysa Landry
Navajo Times
WASHINGTON, May 30, 2013

 

T he marketing of Navajo arts and crafts has a complex history with deep ties to economics and tribal identity, but one thing remains simple: the Navajo name belongs to the people.

That’s according to Brian Lewis, an attorney with the Navajo Department of Justice who has headed the tribe’s case against Urban Outfitters since the company began marketing Navajo-themed clothing and accessories in 2011.

The Nation “has the exclusive right to use its Navajo name and trademarks on products that are marketed and retailed as being authentically Navajo,” Lewis said. “People who buy products with the name and trademark ‘Navajo’ expect that those products will have valid association with the Navajo Nation and Navajo people.”

The case, which last week was placed on hold as the parties work toward a settlement, is expected to set precedent as the Nation seeks to curb the theft of intellectual property and emerge as the sole and rightful owner of its name.

Although the case appears novel, it is not, Lewis said.

The Indian Arts and Crafts Act, passed in 1990, came as a response to individuals and corporations that misrepresented products as Indian-made. The law prohibits any marketing or sale of items in a manner that falsely suggests they are made by American Indians.

“Corporate theft of property from Indians … is old school,” Lewis said. “It was non-Indian corporations’ profiting from posing their products as having been made by Native Americans that led to the enactment of the (law) in the first place.”

The point of the law, and of the Navajo Nation’s lawsuit against Urban Outfitters, is to maintain credibility with consumers, he said.

The tribe is seeking monetary damages from the company of up to seven or eight figures, Lewis said. It also “looks to stop this kind of deceptive behavior to keep the integrity of its property and protect consumers from getting tricked.”

“The first appropriate outcome if for Urban Outfitters to stop making money off the unlawful use of the Navajo Nation’s intellectual property,” Lewis said. “The second appropriate outcome here is for Urban Outfitters to compensate the Navajo Nation for the profits the company made.”

In short, the tribe wants consumers to rest assured that when they buy products labeled “Navajo,” they are, indeed, manufactured by members of the tribe.

Ownership of the Navajo name – and of the arts and crafts associated with it – is complicated, however.

According to author Erika Marie Bsumek, who researched Navajo culture in the marketplace from the return from Fort Sumner until the 1940s, many of the traditional crafts became symbols of a romanticized and primitive culture.

The Navajo historically worked in silver and wool, creating items for household uses or adornment, Bsumek wrote. Yet with the arrival of Anglo settlers – and their discovery of the Navajo crafts – the industry shifted into a complex framework where arts and crafts became part of a broader economic landscape.

This resulted in complicated links between the tourism industry and Navajo identity, which often was portrayed as primitive and vanishing despite the tribe’s growing numbers, Bsumek wrote. The tourism industry and anthropologists constructed a Navajo identity “with little or no input from Navajos themselves.”

“For a good majority of consumers, goods made by Indians were infused with symbolic, material and cultural capital,” she wrote. “Navajo blankets and jewelry were prestigious in that they conveyed a set of racialized beliefs, represented a financial investment and transmitted a series of meanings about modernity and civilization to the whites who purchased them.”

With such a history, it is no surprise that the tribe guards its name and strives to protect it from companies that might further dilute its identity, said Richard Stim, a San Francisco-based trademark attorney who is watching the Nation’s case against Urban Outfitters. The Navajo Nation has proven to be a leader among tribes in protecting its name, he said.

“The whole point of trademark law is to not confuse the consumer,” he said. “The Navajo Nation has been very active. It has taken the initiative to protect its name.”

In its lawsuit, the Nation claims the Pennsylvania-based Urban Outfitters violated trademark laws and marketed items that were disrespectful to the Navajo culture, including underwear and a liquor flask. Urban Outfitters is an international retail company that markets and retails its merchandise in more than 200 stores and online. Its brands include Anthropologie and Free People.

The company claims American Indian-inspired prints have shown up in the fashion industry for years and that it’s common for designers to borrow from other cultures. The company claims the term “Navajo” is generic and it is seeking a declaration of non-infringement and cancellation of the tribe’s federal trademark registrations.

“The term ‘navajo’ is a common, generic term widely used in the industry and by customers to describe a design/style or feature of clothing and clothing accessories, and therefore, is incapable of trademark protection,” the company said in court documents. It argues that the Nation has not taken action during the years third parties used the term, therefore abandoning its rights to the name.

The company also asserts that it sells “hip clothing and merchandise” to “culturally sophisticated young adults” and in no way competes with Navajo arts and crafts, which generally are not sold in “specialty retail centers, upscale street locations and enclosed malls.”

“Nothing in the title of the store, the layouts of the stores or the manner in which any of the goods are marketed or sold suggests in any way that Urban Outfitters is marketing or selling products supplied by the Navajo Nation,” the company said in court documents. It argues that many other upscale clothing retailers also are marketing American Indian-themed merchandise.

The tribe holds at least 10 trademarks on its name, covering clothing, footwear, household products, textiles and online retail sales. It has used the name “Navajo” since 1894 and has 86 trademarks registered with the U.S. Patent and Trademark Office. Urban Outfitters, however, contends that the Nation does not hold those trademarks.

The two sides have wrangled over rights to the name since 2012 when the Nation filed a lawsuit against Urban Outfitters, which was marketing more than 20 products, including jackets, earrings, scarves and sneakers, as “Navajo” or “Navaho.”

In January, the court denied Urban Outfitters’ motion to have the case transferred from New Mexico to Pennsylvania. Last week, a U.S. District Court judge in Albuquerque threw out all deadlines for discovery and responses in the case. The two sides have until July 29 to agree on a mediator for settlement discussions.

The case has gained notoriety not only because of the absurdity of the Navajo-themed underwear, which has sparked outrage and controversy from other tribes and activists, but also because it raises questions about who can profit from a name.

“This case is about a multi-billion-dollar corporation having profited from misrepresentations that its products were associated with the Navajo Nation and American Indians,” Lewis said. “Meanwhile, the Navajo Nation and American Indians lost out from consumers’ having being duped.”

The stakes are higher in a trademark case when the name describes a community or ethnic group, Lewis said.

Some consumers “have an affinity with the Navajo Nation and its people and they purchase Navajo products, which they know are associated with the unique and distinctive institution and its members,” he said. “This expectation of a connection is undermined when a company puts the same Navajo name and trademark on its products … in competition with the products that are authentically connected to the Navajo Nation.”

Stim hopes the case sets precedent and forces big retailers to think twice before they use the names of ethnic groups in marketing.

“It’s like Walt Disney saying ‘Don’t mess with Snow White,'” he said. “I hope this sets a big precedent. I hope it sends the message to other clothing retailers so they don’t go near this.”

Today is Navajo Nation Sovereignty Day

Source: Native News Network

WINDOW ROCK, ARIZONA – Today the Navajo Nation celebrates its right to sovereignty to exist as a nation.

Navajo Nation President Ben Shelly released the following statement about Navajo Nation Sovereignty Day, which is recognized today, April 22:

Navajo Nation Sovereignty Day

The Window Rock formation marks the capital city
of the Navajo Nation.

 

Today, our tribal government recognizes Navajo Nation Sovereignty Day. A day when we remember and recognize the decision of the United States Supreme Court in 1985 to uphold our ability to tax without the approval of the Secretary of Interior. With that unanimous decision, the highest court in the country recognized our sovereignty as the Navajo Nation.

We created Navajo Nation Sovereignty Day on May 3, 1985.

Today, my relatives, I want us to remember our sovereignty before the US Supreme Court made their decision. We established our sovereignty by practicing our Diné teachings. We practiced our sovereignty by speaking our language to our grandchildren, ensuring that our culture was passed on to the future generation. We practiced our sovereignty by keeping our ceremonies intact and never losing our faith in the Holy People. We practiced our sovereignty by instilling in our children the fundamental teachings of who we are as Diné.

The Holy People have always known who we are; therefore we have always been sovereign. As we move forward, we need to continue to practice cultural independence. Sovereignty is not defined completely by a court of law; it’s defined in our free ability to guide our children into the lives we want for them.

We are a diverse Navajo Nation with many different methods of expressing our ideas and culture. As we live as independent people by the teachings bestowed upon us by the Holy People, we must remember that in the complex society we live in today, our Diné teachings are the basis of who we are and within the practice of those teachings, we establish our sovereignty.

Regardless, we are thankful for the US Supreme Court’s decision to uphold our ability to tax. The court confirmed our true ability to govern our land. We are a sovereign Navajo Nation.

Navajo Nation Thawing Out From Devastating Winter

Anne Minard, Indian Country Today Media Network

The Navajo Nation is finally emerging from Operation Winter Freeze, an unprecedented weather-related state of emergency in which more than 3,000 homes lost water due to frozen and broken pipes.

The disaster stemmed from a run in late December and January when nighttime temperatures hovered at around 20 below and daytime temperatures stayed below freezing. “It’s not unusual for temperatures to drop into the negative 20s,” said Erny Zah, spokesman for Navajo Nation President Ben Shelly. “What’s unusual is that it happened for nearly three weeks consecutively. It got to the point where some of us were talking about 15 degrees being warm.”

As a result, the ground froze to a lower depth than it normally does and froze buried water pipes, which started a cascade of breaks—as soon as workers would get a section of pipe thawed, the water would rush to the next frozen section and cause a break there. The freeze reached all the way up to the ends of the lines, freezing hundreds of meters at homes. The bursts and leaks drained millions of gallons from water tanks, depleting pressure system-wide in some cases and threatening the closure of some essential facilities, including a hospital in Fort Defiance, Arizona. The disaster struck far and wide across the Navajo Nation, from Tuba City, Arizona and southern Utah’s Navajo Mountain in the west to Window Rock and Crownpoint, New Mexico in the east.

The governors in both Arizona and New Mexico declared states of emergency due to problems created by the extreme temperatures. More than 3,500 homes reported water outages, and by the third week in February water had been restored to two thirds of those. The crisis wiped out $780,000 in the Navajo Tribal Utility Authority’s (NTUA) rate-derived contingency fund, and Shelly is seeking $2.8 million more to cover ongoing work by both authority crews and those visiting from other agencies on and off the reservation.

In addition to asking for funds from its tribal council and a hodgepodge of tribal, state and county agencies, the Navajo Nation has a new source of support in the federal government. The tribe is working on its own emergency declaration, made possible when President Obama amended the Stafford Act on January 29 to allow federally recognized tribes to seek a federal emergency or major disaster declaration directly from the president.  “A lot of tribes are watching us to see how we handle this,” Zah said. “It’s a brand-new process. It’s something that has never been done in U.S. history.”

Tribal personnel have been working with the Federal Emergency Management Agency to quantify disaster-­related costs, and they expect to appeal to the president in late February for funds.

Rex Kontz, deputy general manager for the Navajo Tribal Utility Authority, said that although many of the frozen pipes were installed in the 1950s, the freak weather was much more to blame than any engineering shortfalls. For starters, most of the pipes are buried at a safe depth of three to four feet beneath the surface. “We’ve discovered some pipes that are shallow, from people who have regraded roads or from erosion,” he said. “But we had some pipes at normal depth that were freezing, big control valves that just completely split and cracked. In the 26 years I’ve been at [the authority], I’ve never seen a main line freeze at that depth.”
Kontz said pipes installed before the 1960s were laid by the Navajo Nation or the Bureau of Indian Affairs, and after that, Indian Health Service took over. He worked with the Indian Health Service in the 1980s, and at that time they were using PVC pipes, which withstand freezing better than older, galvanized iron pipes that underlie most of the reservation—including the tribal office complex.

To some extent, he said, the pipes that were likely to be problematic have now been revealed—that is, busted. To revamp all the old, at-risk piping could cost close to copy billion. “It’s something we’re going to have to scale over years,” Kontz said.

Meanwhile, 15 Navajo utility crews, plus eight from the Navajo Engineering and Construction Authority and two from the Salt River Project in Phoenix, have been fixing pipes; and most remaining jobs are in the most remote areas. The freezing temperatures and snow of weeks past have given way to much warmer days, so getting work equipment stuck in mud has become a regular challenge. Often it takes a crew an entire day to restore water to a single home.

Lydia A. Lee, an elder in the eastern Navajo community of Red Gap, waited two weeks for a crew to fix the broken pipe outside her home. She had to buy bottled water for drinking 30 miles away in Fort Defiance, and needed a donation of wash water from her church. On the bright side, her pipes might be more reliable than before, said NTUA engineer Jason Corral.

As for the crews slogging through the mud to restore water to Navajo Nation residents, they seem more than willing to help. Zah noted that federal safety regulations limit workers to 75 hours a week, and up to 15 hours a day. “They’re hard workers,” he said. “They’d work more if they could.”

Their sacrifice and dedication can be seen in Rico Burbank, a young Navajo utility pipe-layer who has a newborn at home with his wife in Chinle, Arizona. He said it has been hard to be away from his 3-month-old son, but he seems resigned to answering the call of duty. “I see him once a week,” he said. “Every Friday I go home, see him and come back to work again.”

 

Read more at http://indiancountrytodaymedianetwork.com/2013/03/04/navajo-nation-thawing-out-devastating-winter-147975

EPA details results of $100M Federal Effort to clean up Navajo uranium contamination

By Monica Brown, Tulalip News Writer

The U.S. Environmental Protection Agency announced on Jan 24 that they had made significant progress on a coordinated five-year plan to address health risks posed by uranium contamination on the Navajo Nation. The plan is an invested $100 million.

Their efforts have reduced the most urgent risks to Navajo residents by remedying 34 contaminated homes, providing safe drinking water to 1825 families, and performing stabilization or cleanup work at 9 abandoned mines. Additionally, the EPA has useed the Superfund law to compel the responsible parties to make additional mine investigations and cleanups amounting to $17 million.

 “This effort has been a great start to addressing the toxic legacy of uranium mining on Navajo lands,” said Jared Blumenfeld, EPA’s Regional Administrator for the Pacific Southwest. “The work done to date would not have been possible without the partnership of the six federal agencies and the Navajo Nation’s EPA and Department of Justice.”

 The Navajo Nation encompasses more than 27,000 square miles in the Four Corners area of Arizona, Colorado and New Mexico. The unique geology of the region makes the Navajo Nation rich in uranium, a radioactive ore in high demand after the development of atomic power and weapons at the close of World War II. Approximately four million tons of uranium ore were extracted during mining operations within the Navajo Nation from 1944 to 1986. Many Navajo people worked the mines, often raising their families in close proximity to the mines and mills.

 On behalf of the Navajo people I appreciate the leadership of Rep. Henry Waxman and the members of Congress who requested a multi-agency response to the Navajo Nation’s testimony presented at the October 2007 hearing,” said Ben Shelly, President of the Navajo Nation. “While there have been accomplishments that improved some conditions, we still need strong support from the Congress and the federal agencies to fund the clean-up of contaminated lands and water, and to address basic public health concerns due to the legacy of uranium mining and milling.”

Uranium mining activities no longer occur within the Navajo Nation, but the hazards of uranium contamination remain. More than 500 abandoned uranium mine claims and thousands of mine features, such as pits, trenches and holes, with elevated levels of uranium, radium and other radionuclides still exist. Health effects from exposure to these contaminants can include lung cancer, bone cancer and impaired kidney function.

The progress is from cooperation with the Navajo Nation, together with the Bureau of Indian Affairs (BIA), the Nuclear Regulatory Commission (NRC), the Department of Energy (DOE), the Centers for Disease Control and Prevention (CDC), and the Indian Health Service (IHS).

Read the full report here

http://www.epa.gov/region9/superfund/navajo-nation/pdf/NavajoUraniumReport2013.pdf