The Ok Tedi

Throughout history, the Native people of North America and the Europeans have continually had arguments and disputes over land. To this day there are still issues trying to be resolved. Twenty years ago, the beginning of one of the most violent and intense land disputes in present day Canada occurred. This event is now referred to as the Oka Crisis, named after the town Oka in Quebec. This crisis caused a confrontation involving the Quebec provincial police, the Canadian armed forces and the Mohawk people.1 The stand that the Mohawk people took in the town of Oka became a major revelation for the aboriginal people spreading awareness of aboriginal rights across Canada.

For various reasons, the Canadian government continues harmful practices in lieu of the concerns from Aboriginal peoples. Returning to McGregor (2004), the power imbalance that exists between Aboriginal and non-Aboriginal people is apparent (p. 398), especially regarding oil extraction. So long as “western” theories of production and management are followed, opposing ideals will not dominate. There are large profits to be made in the Athabasca region from resource extraction. As a result, the Canadian government reduces the region to a marketable commodity (Latulippe,

They will soon realize and see that drilling will ruin the resources, the land, and the beauty that their culture and tradition relies and depends so heavily upon. We should put this into careful consideration for we do not want to repeat history. The author in Document D may not be the best person to represent the Inupiat people. He is a shareholder of a corporation that would benefit financially from the drilling. This leads back to greed and so the consensus of the other Inupiat people who rely heavily on their environment may not agree. The drilling will pollute resources, scare off food sources, and ruin the environment itself. If the Inupiat people hold a strong relationship with their traditional way of life, they won’t be happy with the outcome of the drilling. We have seen this too many times in the past, where violence will concur and repeating history and mistakes is something we should take into careful consideration. Do we want to take the land away from people who have there lived for centuries and have developed their way of life based on their land?

In 1976 the Fraser government passed the Aboriginal Land Rights Act. Several state governments passed their own Land Rights Acts, which recognised aboriginal and Torres Strait islander claims to land and guaranteed them royalty payments from mining companies working there. Some laws enforced by the government became challenging for most indigenous people to abide by. Through the analysis of this information we understand the impacts the government and its laws had towards the indigenous society of

In 2004, Maathai won the Nobel Peace Prize for her achievements with the Green Belt Movement, which is a non-profit NGO that she founded in her native Kenya. Planting trees for food, timber and fuel isn’t an act that anyone could see as the first step to winning a Nobel Peace Prize. Although, with that simple action, Wangari Maathai of Kenya started down the path that helped to regain her country’s land from a period of deforestation while supplying new sources of nourishment to rural communities. Terry is a Mormon who grew up loving nature and aiming to keep it natural so it was hard for her to understand why there were many people who didn’t care. She found peace in a bird refuge where she then went multiple times. This was her hideaway place, where things made sense. At Great Salt Lake, the bird refuge is home to her, and her family before her. She learned a lot from her grandmother about the ways of the lake, the animals, and how it was to be conserved. Williams clearly takes an ecofeminist stand in Refuge because women are more connected with nature than men. and equality between humanity and earth is very important. The push Williams forces towards women’s rights sends a strong message of resistance about the male patriarchy. Because of the positive outcomes her changes would bring, Williams viewpoint for ecological safety is very significant. There is a lot of progress to be made, but by

Earlier this year the Havasupai Tribe and a coalition of conservation groups sued the United States Forest Service for allowing Energy Fuel Resources Inc. to operate a mine under a 1986 federal environmental review without tribal consultation. The Canyon mine was previously in non-operational status due to low uranium stock prices in 1992. Opponents of the uranium mining operation want the federal environmental review updated and

The Yirrkala Bark Petition of 1963 was a result of Governments giving native Aboriginal land to mining companies on a mining lease. The Aboriginals claimed that their land was being taken away from them without compensation. The aim of this particular protest was to gain back the land that had been given away through the mining lease and be apologised to by the Australian government. These aims are summarised in the aborigine’s simple desire to be accepted into the Australian community and to be granted rights as well as acknowledgment that they have ties to the land. The local Yirrkala elders signed an ornate and artistic petition to have the mining lease revoked. As a result, the government set up a committee to oversee the decision made and to mediate future decision on similar matters. Despite the lease going ahead, it was acknowledged that there were Aboriginal sacred sites on the land where the lease was valid and it was agreed that those sites would be protected. This decision alone didn’t have a great effect however it showed the Aboriginals that the Australian government acknowledged there ties to the land and it showed the Australian government that the Aboriginals did have rights to regions throughout Australia even if those rights were not to be recognised for almost 30 years.

Doing so will help citizens to expand their conceptions of the land and begin to appreciate it’s many resources. Which is equally significant when one considers the recent climate changes and negative effects of human pollution of the earth. Some opponents argue that intrusions of sacred Native American land and that harnessing natural resources from said land is irrelevant in today’s day and age. But it must be argued that this assertion is false and that current events such as the recent standoff at Standing Rock Reservation over crude oil pipelines in North Dakota have proven that this issue is still alive and well in American society.

The United States is currently attempting to build a pipeline underneath Lake Oahe that will damage Native American burial sites and will contaminate primary source of drinking water for the Sioux Tribe. First there will be a brief description of what happening with the protest at Standing Rock. Following these facts about this atrocity this paper will begin with a historical summary of the Sioux Tribe, the main set of protesters who are fighting to keep the pipeline from being constructed. Following this the paper will discus the culture and sacred sites that the pipeline would be affecting for the Sioux Tribe. Therefore no tribe should have to go through these abuse violation of their lands and such should be a better policy to protect

The Standing Rock Sioux Tribe currently fights to save its only water source from natural gas and oil contamination. This troubling current event has a somewhat forgotten historical analogue where very similar themes presented themselves. The Kinzua Dam Controversy, which took place in the 1950’s and early 1960’s, resulted in the displacement of over 600 Seneca Indian families and the acquisition of a large tract of traditional Seneca Land for dam building. Additionally, the acquisition of Seneca land represented a breach of “The Treaty with the Six Nations of 1794,” which explicated prevented such action by the US Government. The dam and its construction, which primarily benefitted Pittsburg, inspired a heated discourse concerning the ethics of native relocation.

While the mainstream media has its attention focused on North Dakota’s Standing Rock Sioux tribe in their fight against the Dakota Access Pipeline, there are many other tribes also struggling to protect their native ancestral sites and cultural resources throughout the United States that are going unnoticed. One such tribe is the Menominee Indian Tribe of Wisconsin. This tribe is attempting to stop Aquila Resources’ Back Forty Project which would create a mine alongside and under the treasured Menominee River. This open pit gold, zinc, and copper mine would destroy burial grounds, former raised garden beds, ancient village sites, dance rings, and more. Thus, it is clear that the Standing Rock Sioux Tribe is not the only tribe fighting to protect its culture and environment. In fact, the only unique thing about the Dakota Access Pipeline is the national coverage it has received (Thompson). Therefore, in this paper, I aim to do justice to the Menominee Tribe who has not been so fortunate to find its plights in the public’s view. The Menominee Tribe’s concerns have not been fully taken into account and valued in the mining permit approval process and news coverage of their fight has been severely lacking. This paper will support this claim by utilizing data and information from numerous sources to include data from Aquila Resources about the Project, testimony and stories from the Menominee Tribe, and

For centuries Native Americans have been oppressed and targeted by white males and there seems to be no end in sight for them. White men have taken away their land, culture and identity. They makeup only 1.7 percent of the population and today they are still being ignored and are not receiving certain rights that they lawfully deserve. Standing Rock: A New Movement For Native-American Rights displays, once again, the disregard that government and industries have towards the environment and native people. It presented how the construction of the Dakota Access oil pipeline has created lots of controversy throughout the country due to the fact that this oil company ignored the reality that they were cutting through the Sioux reservation border

The first relation should be between the natives and their land in connection with the potential petroleum production and the world. This issue is global in scope as 95% of Canada and 12% of the world's oil is in Alberta. A secondary relation is not only in terms of domestic resources, but the global effects of extraction, as NASA supports that the domestic and international effects would be catastrophic with twice the amount of CO2 being emitted from this Canadian extraction than all of the oil used in history (McCreary & Milligan, 116.) As stated initially, the merit of this article focuses on the actions taken by First Nations and their supporters. Enbridge's proposed pipeline project has initiated research in Aboriginal Traditional Knowledge to supposedly help guide them through a means of working with protesting groups. The findings of this research ultimately leaned towards ways of rerouting maps due to regulatory requirements. Enbridge is an example of a corporation that does not recognize the authority of First Nations groups. A neo-colonial relationship is produced and practiced in territory and development (McCreary & Milligan, 117.) There is very little mention on the media about the improvements of First Nations rights. Though there have been triumphs in aboriginal rights, indigenous development according to McCreary are deeply political/material advancements that not only coincide with the events, but are dependent on returns of resource extraction and consumption (McCreary & Milligan,

2017, January, 12). I was inspired Caleb through the way he uses his personal experiences as an indigenous person to help him fight for justice. As an activist I also use my story to create change. Through presentations to LGBTQA+ youth I speak about how I learned to accept my sexuality and let them know that they are not alone. Seeing how Caleb channeled his passion for activism into the study of law challenged me to think about how activism will be incorporated into my future. When Caleb was asked about the difference between renewable energy and extractions from an indigenous perspective I was expecting a supportive response due to the deep value indigenous culture has for the earth, however I was surprised with Caleb's reaction. He explained how the situation was difficult because many renewable companies greenwash products to make them seem more sustainable than they actually are, and how wind power companies have also wronged the indigenous community in land disputes. This reminded me of the video “The Story of Stuff” where we learned about how big companies used

For example, an individual from the community specified that the company corrupted/bought the local doctor and priest so that they moved to a different location. This forced the locals to travel whenever they needed medical assistance or whenever they needed a burial service. This initiative has been held back by an association consisting of local residents for more than a decade by using volunteer lawyers (Jamasmie, 2013). If the mining project will commence, the economics that dictate to the politics will seal the road to a sustainable disaster in an "era of sustainable development” (Zaharia, 2010, p.1).