Why are people killed for protecting their natural lands?

Stories from Colombia, Indonesia and India

Themes: Indigenous people, Conservation, Human rights

“Each year sets a new record for the murder of people defending their lands and the environment,” says Victoria Tauli-Corpuz, the UN special rapporteur on the rights of Indigenous peoples. “And thousands more are victims of violence or criminalization.”

A US Lawmaker Wants To Ban Funding For Conservation Groups That Support Human Rights Abuses

In the wake of a BuzzFeed News investigation, new legislation promises "to deter possibilities of future taxpayer-funded instances of torture, rape, and extrajudicial killings."

Themes: Conservation, Human rights, Indigenous people, NGOs, Parks

The fatal flaws of compassionate conservation.

A short discussion of the ethical boundaries of our varied interpretations of what constitutes a compassionate view of conservation.

Themes: Animal rights, Conservation, Human rights

The Indigenous World 2019

Over the last 33 years, The Indigenous World has documented an increasing trend towards harassment and criminalisation of indigenous peoples and communities.

Themes: Human rights, Fisheries, Tourism, Indigenous people, NGOs, Parks, Pastoralists, Conservation

Throughout 2018, there has been an increase in the documentation and reporting of illegal surveillance, arbitrary arrests, travel bans to prevent free movement, threats, dispossession and killings. We have witnessed instruments which are meant to protect indigenous peoples being turned against them, through the use of legislation and the justice system, to penalise and criminalise indigenous peoples’ assertion of their rights. The collection of events compiled in this edition demonstrate the continuation of increased violence, criminalisation, harassment and lack of justice that indigenous peoples experience as they continue to defend their lands and identity.

Did indigenous conservation ethics exist?

Themes: Conservation, Indigenous people

Abstract - Despite the common assertion that some indigenous peoples were conservationists, a number of authors have claimed that persuasive evidence for this is lacking. They have, apparently, overlooked such evidence. It is well documented, for example, that centuries ago Pacific Islanders invented and employed all the basic marine conservation measures that Europeans began to use only in the early 1900s. For islanders to have devised and employed deliberate conservation measures, they first had to learn that their natural resources were limited. They could only have done so by depleting them. Evidence that a culture overharvested or otherwise damaged its natural resources at some period in its history is no proof that it was, for all times, non-conservationist. Some Pacific Island cultures learned that their marine resources were limited and introduced marine conservation measures accordingly. Others never learned this lesson because their marine resources always exceeded harvesting pressure. I suggest that a worldwide survey of relevant literature would show that societies that developed con-scious conservation practices were usually small and relied on natural resources that were circum-scribed and thus easily depleted. Today, in an era of shrinking natural resource frontiers, establishing whether a conservation ethic exists in an indigenous culture is a vital first step in determining how to help its people live within their natural resource limits.

WWF’s Secret War:

One Of The World’s Biggest Charities Funds Guards Who Have Tortured And Killed People

Themes: Human rights, Conservation, NGOs, Parks, Indigenous people

The World Wide Fund for Nature funds vicious paramilitary forces to fight poaching. A BuzzFeed News investigation reveals the hidden human cost.

Just Conservation - What is it and how should we pursue it?

Frameworks for resolving conflict sometimes neglect basic principles of conservation; and frameworks for resolving conflict sometimes neglect basic principles of social justice.

Efforts to realize conservation are often met with stakeholders contending that particular conservation actions are unfair for conflicting with their basic interests. A useful lens through which to view such conflict is social justice, which may be considered the fair treatment of others judged according three principles: equality, need, and desert (noun form of deserve). We formally demonstrate that (i) the subject of social justice (others) includes many non-human elements of nature and (ii) realizing conservation that is also socially just requires being guided by a non-anthropocentrism principle, whereby no human should infringe on the well-being of others any more than is necessary for a healthy, meaningful life. The concept, “healthy, meaningful life” is less vague and subjective than might be presupposed. That concept is for example subject to considerable objective reasoning through social and behavioral sciences. We indicate how realizing socially-just conservation requires another guiding, safeguard principle: If a significant and genuine conservation interest calls for restricting a human interest, that restriction should occur except when doing so would result in injustice. When the restriction would be unjust every effort should be made by all involved parties to mitigate the restriction to the point of no longer being unjust. This principle covers concerns often raised when conservation is opposed – e.g., financial costs, loss of cultural tradition. We explain how these two principles are neglected or excluded by many methods for resolving conservation conflicts and collaborative governance of natural resources.

Humanity has wiped out 60% of animal populations since 1970, report finds

The huge loss is a tragedy in itself but also threatens the survival of civilisation, say the world’s leading scientists

Themes: Conservation

Humanity has wiped out 60% of mammals, birds, fish and reptiles since 1970, leading the world’s foremost experts to warn that the annihilation of wildlife is now an emergency that threatens civilisation.