Toussaint 2009, by Fabienne Flessel

In Guadeloupe, blogger Mycho has decided to resume her blogging activity for the occasion. Her short post highlights two important aspects of this celebration of the lost ones, which are the tradition and the family dimension:

Comme d'habitude, les Guadeloupéens vont illuminer les tombes. C'est toujours une occasion de se souvenir de ceux qui ne sont plus là, mais aussi de revoir ceux qui sont bien présents, mais que l'on n'a pas l'occasion de croiser bien souvent. Un moment de tristesse et de joie mêlées.

Toussaint 2009 in Le Moule, by Fabienne Flessel

La collectivité régionale participe à l'opération à hauteur de 20 000 euros.

This is the presentation of the above-mentioned professional integration project:

Depuis samedi [1 novembre 2009], cinquante deux jeunes procèdent au nettoyage des tombes à l'abandon dans le Sud Basse-Terre et en Côte-sous-le-vent.

Domactu also posted about the traditional celebration of “la Toussaint” in Martinique:

Un moment qui rassemble toutes les générations pour honorer la mémoire de leurs morts.

However, in this post, we also learn that the tradition has changed gradually, since families tend to discharge the maintenance of their graves:

Mais c'est aussi l'occasion pour certains de se faire un peu d'argent. Tous les services sont donc bons à prendre.

Nettoyage de tombe, peinture, embellissement des caveaux sont autant de jobs que se partagent petits et grands…

For her part, Martinican blogger Imaniyé has decided to honor her ancestors by taking part in “An mémwa, Véyé Kont pour lézansèt” (Creole for “In memory of the ancestors, a storytelling evening”). Here is what she says about this cultural, historical and religious event:

En ces jours de Toussaint et de Fête des morts, pour la première fois, Amérindiens autochtones et Africains déportés sont honorés au cours de la même cérémonie. C’est très important. Pour les Amérindiens exterminés en 1658, comme pour les esclaves dont la dépouille git dans des cimetières inconnus, partout en Martinique. J’y participe. Je vous y invite.

In this very informative and well-documented post, Pyepimanla explores the celebration of “la Toussaint” among the descendants of the Indian immigrants in Guadeloupe as well as the impact of the recent trend of celebrating Halloween in the French West Indies. This last topic is fiercely debated in a post and comments on Bondamanjak.

From French Guiana, blogger Nuguet expresses his surprise at the fact that a guided tour of the cemetery of Cayenne on All Saints' Day is actually a historical account of immigration and politics in French Guiana. He also had a chance to discover the almost festive spirit of this family celebration.

Finally, blogger Espas Ayisyen Toulouse, a Haitian expatriate in France, republishes a post about the dual celebration of “Toussaint” and “the Guédés” in Haiti:

Le premier jour de novembre est consacré à la fête de La Toussaint. Les fidèles catholiques vénèrent en cette occasion leurs saints et entretiennent la mémoire d’un membre cher de leur famille décédé.
[…]
La fête des Guédés, commémorée le 2 novembre, est typique de la religion vaudou en Haïti. Dans la mythologie du vaudou, les Guédés représentent les esprits de la Mort.

The bloggers from HN2000 also explain the dual celebration, but emphasize the fact that it is not unanimously accepted in Haiti:

En fait, encore une fois les fidèles catholiques et les vaudouisants vont pouvoir rendre nouvellement un hommage ou une nouvelle visite à leurs proches disparus. D’autre en plus, ils vont glorifier leurs dieux, un comportement sévèrement jugé par les protestants.

What is Creole, exactly? This is probably one of the most debated topics among linguists worldwide - it is an incredibly complex and diverse language. The fruit of migrations and population mingling, Creole language has been, since the distant times of slavery, a vernacular language, either prohibited or underrated. But things started to change in the 1980s, as explained by the Creole-oriented Reunionese blog, Renyone [Cr, Eng]:

In 1981 scientists having Creole as their mother tongue started asking themselves questions about the methods that could be used to promote the Creole language, following a scientific symposium organised by the international committee for Creole studies working on the theme: a Creole / Creoles, continuity and creativity in the Creole world.

Renyone gives more details about the establishment of what has become a tradition in most Creolophone countries [Eng]:

In 1982 the Seychelles government organised a Creole week.
[…]
The first international BANNZIL KREYOL day took place on the 28th October 1983. Ever since, the 28th October has been celebrated annually in all Creole countries the world over.

Since then, the preservation of this vernacular language, sometimes called a dialect, has been a great concern for many people as shown by this statement of objectives published by the International Organization of Creole People. A Facebook group named “Annou Palé Patwa” (Creole for “Let's speak Patois/Creole) relays this concern since in a topic entitled Creole Month, a Trinidadian user wonders about this year's celebration [En]:

Well October is Creole month the world over, what can we do to promote it in Trinidad?
[…]
What do you think will be the best way to go if we were to do something national?

Initiatives to promote, preserve or celebrate Creole are local field work as much as governemental policy. Here is a post published by Dominican blogger Living Dominica two years ago in which we can see that in some countries, this celebration is not just a token gesture [En]:

This month is Creole time here on Dominica, which is my very favorite celebration. This time of year is a festival honoring all things Dominican. Everyone gets into the spirit of things in the days leading up to Independence Day (Nov. 3) and the World Creole Music Festival (Oct. 26-28)

Mentioned above, the World Creole Music Festival was born 13 years ago from the Dominican government's will to associate the International Creole Month to its celebration of the Independence of the island on November 3rd 1978.

From all this, it is quite obvious that Creole Month and Creole Day, October 28th, are not uniformly celebrated worldwide. Here are some posts about 2009 Creole Day events:

From London, the group MBMB “Minm Biten, Minm Bagay” (Guadeloupean and Martinican Creole phrases which mean “it's all the same”) wrote a post in order to invite people to the event that took place on Sept. 27th 2009 and also to recall previous editions of their “MBMB Kreyol Day”.

In Canada, the Creole-oriented organization Kepkaa invites people for “Mwa kréyol la nan Monréyal” (Haitian Creole for “Creole Month in Montreal”) in a post entitled “Ann fété kilti kreyol nou yo” (Haitian Creole for “Let's celebrate Creole cultures together”). Another Canadian event was announced on Miss Creole Canada Pageant and relayed on Facebook, it was the first of its kind, crowning of a Miss from Creole heritage, which took place on October 17th, as part of the celebration of the Creole Month.

In Paris, blogger Anba pyé mango-la announces a cultural evening called “Tan Kréyol” (Creole for “Hear Creole”) where the oral transmission of Creole is given a place of honor [Fr Cr]:

Senn-la wouvè ba tout moun : poèt, chantè, slamè, makè, kontè, mizisyen… .

In Guadeloupe, the local authorities have organized a month-long program taking place in different locations, in order to celebrate “Mwa òktòb kréyol an mouvman” (Creole for “October, Creole in motion). Here are the two main points of this program posted by guadeloupe.coconews [Fr Cr]:

1. Prèmyé dékatman ba tout moun
2. Dézyèm dékatman èvè zanfan-lékòl

Finally, from Martinique, montraykreyol publishes a post which questions the Creole Month celebration there and most precisely the relevance of celebrating Creole in a week-long festival [Fr Cr]:

Es ou ka kwè ki an sel simenn pou défann kréyol adan tout lanné-a sifizan ?

CLAUDE MARLIN : Dapré mwen non, sa ja an pal pou kréyol-la menm manniè ki tout travay-la ki za fet asou lang-lan. Men fok pandan tout lanné-a, ni travay ki pou fet, fok véyatif toulong, pas menm si kréyol ka rantré latélévizion, laradio, nan piblisité kontel, bien délè sa ka an kréyol toubònman, tjòlòlò ek sa pé désèvi lang-la.

In the field

Tracking climate change impacts generally starts in the field. James Balog, a photographer, has been to Alaska, USA, to record time-lapse ice cap melting. You can see the stunning results of his photography in this video:

If you don't have expensive cameras and spare-time to journey to Alaska, another approach would be to read the experiences of people on the frontline.

On the Frontline of the Climate Change is a project cataloging first-hand stories on the impacts of climate change, in indigenous communities, on small islands, and other vulnerable communities. The forums contains numerous recent contributions by email, mostly from South Asia and Africa. One contributor and consultant for African development, George Katunguka, writes from Uganda:

The impact of climate change has not received much prominence in my country Uganda but such changes and its effects are painfully being felt. In 2025, Uganda is likely to experience water stress according to recent report on water resources. People are dying of starvation and hunger like the recent case in Teso Region, Eastern Uganda; there are changes in water ecosystems like the dwindling levels of Lake Victoria; unpredictable seasons, loss of soil fertility and loss of agricultural output and hence increased household poverty and its implications. What are we doing to avert this looming catastrophe?

From outer space to Google Earth

Observation from the field can be double-checked from high ground. Space is the lookout from which to observe and analyze earth as a whole. It's difficult to get a seat on a spaceship, but fortunately, it's easy to find online satellite images from above.

Besides space agencies and companies offering their services to NGOs, scientists and common people, the United Nations Environment Programme created an online atlas indexing the changes occurring in different parts of the world through decades. All the satellite pictures can be viewed on Google Earth's virtual globe, as their official blog reports:

In collaboration with the Danish government and others, we are launching a series of Google Earth layers and tours to allow you to explore the potential impacts of climate change on our planet and the solutions for managing it.

Many more resources can be found on blogs and websites of international organisations. Readers, feel free to add your own sources in the comment section.

Science for decision makers

Observation is a core issue for decision makers. Governments initiate surveys to understand the phenomenon and how to mitigate the impacts.

The European Commission and European Space Agency initiated a space program in 1998, called the Global Monitoring Environmental Security (GMES), to sketch real-time changes from multi-source data. The project is due to report back in 2014, with an annexed security segment.

Developing countries impacted most directly by climate change, have taken a similar steps like the recent satellites launch by India to study climate change. Such information can help countries plan for new environmental and economic policies.

In South Africa, a new economy-oriented tool has been created for exactly this purpose. AllAfrica reports :

Now, an analytical tool based on a study, Mapping South African Farming Sector Vulnerability to Climate Change and Variability, has been developed to help policy-planners identify the communities most vulnerable to climate change and help them prepare for radically different farming conditions.

On October 6, the World Monument Fund (WMF) published the 2010 world monument watch list plotting the dozens of villages, buildings, bridges and monuments at risk of destruction on an interactive Google map. The WMF in New York is one of many organizations, like Global Heritage Fund, World Heritage Center (part of UNESCO), financing projects to preserve world cultural heritage sites.

Becoming a heritage site

While a nomination for cultural heritage site or monument can be a useful step on the way to acquiring funds for preservation, an additional benefit can be a general rise in tourism to the sites in question. Moreover, the nomination often stimulates national or local pride.

Singaporean university lecturer Tan Wee Cheng created a Facebook group, asking for Singapore sites to be included on the World Heritage list:

As at the end of Dec 08, there are 878 UNESCO World Heritage Sites in 145 countries but none in Singapore. Are there really no sites in Singapore worthy of such an honour? I have visited a few hundred WHS round the world and am convinced that certain sites in Singapore deserve to be listed, for they do posses what UNESCO calls sites with “outstanding universal value”.

Conflicts can also help influence decisions. After the violent clashes between ethnic Uighurs (Uyghurs) and Chinese Hans in Kashgar, the ancient Silk Road city, a petition had been submitted online to claim World Heritage Status for the city, threatened to be demolished.

Man is a threat

Humans themselves are almost always the source of the dangers, as this article written by Dr. Anjana Khatwa, education coordinator for the Jurassic Coast World Heritage, points out:

Threats to World Heritage Sites come in many forms: armed conflict and war, wanton destruction, natural disasters, pollution, poaching, unplanned construction and uncontrolled tourism.

This idea is shared by WMF President Bonnie Burnham in her address for the launch of the 2008 World Monuments Watch List of Most Endangered Sites:

On this list, man is indeed the real ennemy. But, just as we caused the damage in the first place, we have the power to repair it, by taking our responsibility as caretakers of the world’s cultural heritage seriously. So today we are sounding the alarm, using the World Monuments Watch List to demonstrate, through the vivid examples of beloved places around the world, the importance of working together to meet these challenges and join forces to protect our world’s shared architectural heritage.

Innovating answers

Since 2003, UNESCO has also been working to safeguard Intangible Cultural Heritage like languages, dances, and handcraft techniques. New technologies and the Internet could be a necessary breakthrough in preventing some cultural and intangible heritage from vanishing.

CyArk, a non-profit entity, is working on the “500 Challenge”. This project intends to make a digital model of cultural heritage sites by laser scanning, to create an open archive of the data.

The World Intellectual Property Organization (WIPO) also has a project to preserve and protect oral and intangible heritage, Creative Heritage Project: IP Guidelines for Documenting, Recording and Digitizing Intangible Cultural Heritage:

New technologies provide communities with fresh opportunities to document and digitize expressions of their traditional cultures, meeting the strong desire of communities to preserve, promote and pass on their cultural heritage to succeeding generations.

This is a credo shared by Malian blogger Boukary Konate, in talking about African folk tales [in Bambara] on his personal blog, Fasokan:

Bi bi in na, an bɛɛ bɛ k’a kɔlɔsi sisan k’o ko ninnu bɛ ka ban dɔɔni dɔɔni. N kɛlen kɔ ka n yɛrɛ ɲininkan, ye jaabi min sɔrɔ, o de ye ka u sɛbɛen an ka kanw na, k’u bayɛlɛma kan wɛrɛw la, k’u bila ɛntɛrinɛti kan. O b’a to u tɛ tunun wa u na lakodɔn mɔgɔ wɛrɛw fɛ.

UPDATE: A third person died at the Flagstaff Medical Center late on Saturday October 17th.

The tragic event made national headlines in the US, with experts on sweat lodges and Native Americans criticizing the reported construction of the lodge, the number of participants, and the length of the ceremony.

James Ray

James Ray is President and CEO of James Ray International, which holds seminars on “wealth creation” where he charges up to US $ 10,000. He was also interviewed in the New Age 2006 film The Secret, appeared on Oprah Winfrey show and is the author of Harmonic Wealth, a New York Times bestseller.

As another example of the on-going exploitation of Native Americans culture, this tragic episode is being widely discussed within the US blogosphere.

In detailing her 80's sweat lodge experience conducted by a Lakota Sioux woman, Gabrielle Daniels, aka blksista, writes that she “photographed the building of the lodge until I was told not to, because it was not something to be shared with those outside of the group”, streaming her pictures while another lodge building is described in this YouTube video.

blksista further explains:

And when the lodge was completed, covered in hides and blankets and evergreen branches, and when the stones were heated, and we were in various stages of undress, in shorts and in bathing suits, we went in small groups at a time. I’d say that there were about six to eight people at a time in the lodge. And I sat and withstood the steam and heat from the stones until it was time for me to go. Compared to say, a sauna, where pine tar and eucalyptus mixed with water can be thrown on onto the heat, no scents were allowed on the stones. I was there for at least twenty minutes to half an hour. Everyone was like that. No one was forced to stay in longer than it was possible for them. People were quietly asked if they were okay during the sweat; they simply said yes or no, or nodded. I nodded. …

And here's her conclusion:

…people in New Age religions embrace only one part of the totality of a culture or a people–like the buying masks and idols or a religion–without an understanding of what these items or these rituals really mean. Disrespect results, and then eventually, leaders can become authoritarian and cultish, people can get turned off and leave, or people can get hurt or worse, die. That’s the cruel lesson, I feel, that’s being learned regarding this tragedy. I can only hope that this time, that it’s heeded.

In a post on Beyond Growth, a collaborative blog exploring the future of personal development, Duff McDuffee tries to summarize what we can learn from this tragedy:

One thing we might conclude is that all spiritual teachers or personal development gurus are bad, and should be avoided. Or that James Arthur Ray specifically is a greedy, evil person. Or that the Law of Attraction and The Secret are total bullshit. And these would indeed be ways to read the situation that have some merit. …

One could see this disaster as “the dark side of The Secret,” which is not just “negative thinking” but even positive intentions gone horribly wrong. Thus, positive thinking and intent are not enough if they lead to negative consequences. Indeed, Ray himself emphasizes that the results one brings about in life are what are most relevant to one’s spiritual progress. …

Could it be that one spiritual purpose of this “Spiritual Warrior Event” is to give an opportunity to Mr. Ray to act with the honor of a samurai, taking 100% responsibility for not only the design of the workshop, but even for his evoking of the Warrior?

Samthor, one of the dozen people commenting on that post, writes:

the great spiritual lesson here is “no means NO”.
that you can't just take the most sacred ceremonies from another culture that you do not belong and have not paid any dues too, mix it with whatever you feel like and sell it off as a business venture.
for decades actual native americans have tried to warn the white culture about fraud ripping off and bastardizing their culture and ceremonies. no one listened opting instead for the glittery promises of the new age gurus and plastic shamans.
and as a result people are constantly being ripped off and put in danger.

He also points to a list of people (updated only through June 2008, though) that died in recent years in situations similar to the Sedona tragedy.

Please remember these victims in your prayers and don't let these deaths be forgotten. They were all human beings and none of them deserved to die like this.
For thousands and thousands of years, no one died in a sweat lodge. When people decided to sell them, seven people, that we know of, died in 28 years.

The same blog Don't Pay To Pray, “A blog about all the fakes, frauds and flim flam artists that don't pray, but prey on the gullible and the greedy”, provides a very extensive list of links to useful resources managed and/or related to Native Americans.

In an opinion letter published on The Arizona Republic website, titled “Making money off Indian culture”, Karen Ramirez writes:

I am a Dakota who finds it amusing that so many individuals feel it is necessary to make money off the traditions of my culture.
To James Ray, I suggest you discontinue a practice you have no knowledge of, which is evident by the practice of charging your followers, which is not the Native American way.

After the Sedona tragedy, James Ray posted the following tweets:

Previously, during the same Sedona event, he also posted on Twitter these notes (since then deleted but still available through a simple search):

According to the most recent reports, “local authorities have no record of an application or permit for a temporary structure at the Angel Valley Retreat Center”, while it seems that “resort personnel specifically told Ray it was a bad idea to build the lodge, and that cramming that many people into that small a space wasn't safe.” Appearing on Tuesday at a previously scheduled seminar in California, a tearful James Ray said: “I have no idea what happened. We'll figure it out,” adding that he had hired private investigators.

The police investigation is still underway in an attempt to determine if criminal charges should be filed against James Ray and his staff.

On his blog Stuff white people do, macon d publishes excerpts from the 2006 book Revealing Whiteness: The Unconscious Habits of Racial Privilege by philosophy professor Shannon Sullivan, in order to underline the current justifications in the U.S. toward ownership, not only of formerly indigenous lands, but also of indigenous people themselves.

Native American were and generally still are considered as pieces of property owned by white America to do with what they please, only now this “knowledge” of Native Americans by white people is much more unconscious than conscious. White habits of ownership of Native Americans generally have not been eliminated; they have only changed the form of their expression. Rather than something wild to consciously set out to conquer, Native Americans — especially their religious traditions and rituals — tend to be unconsciously appropriated as exotic objects for Euro-American use, pleasure, and consumption.

Dozens of comments follow, ranging from outrage about “genocide” against Native Americans to “silent racism” by people who do not think of themselves as racist, which according to another book, Silent Racism How Well-Meaning White People Perpetuate the Racial Divide by sociology professor Barbara Trepagnier, becomes “instrumental in the production of institutional racism” and part of the social process in today's racial reality in the United States.

A commenter to the above mentioned post, Brother of another color writes:

The Native Americans were definitely taken advantage of. They were killed by disease and bullets and much worse. They greeted the settlers in friendship and were ground under by the tide of Europeans that moved in. But you know what? When a race is less advanced than another, they will be defeated, simple as that. Especially back in the days of exploration. I'm not saying the way it was done was right, but at the time they were inferior, and merely in the way of those who wanted to settle here. …
That the people who took their lands were white, has no bearing on what happened. Had the Chinese or some other larger nation with plans to expand gotten here first, the end result would most likely have been the same. Assimilation.

In another comment, Simon L'nu replies:

BTW, being Native, and with less melanin in his skin than some of my cousins, I can see white privilege, internalized colonialism, and all the other BS racist things in action. I get treated different when people realize/find out I'm Indigenous - it doesn't matter whether or not I get treated better or worse, it's being treated differently that's cr*p; I see my friends get treated like crap because of who they are. This is the wrongness. We are all human beings - you treat me with respect, expect the same from me. You treat me wrong, expect a cold shoulder or worse.

And another commenter, Zelkova, adds:

A lot of the arguments on this board seem to have a warped sense of “social evolution” where “inferior” cultures are taken out by more “advanced” ones. This is Social Darwinism and it is racist (on top of being a discounted social theory not considered by most social scientists as valid).

In a similar vein, Kate from the group blog Irene's Daughters, belonging to three women whose aim is to discuss race relations openly, addresses the common practise of schools and sports teams to misappropriate Native Americans names, cultural images and symbols as their mascots. In her post “Racist Mascots”, she explains:

American culture is brimming with mish-mashed, two-dimensional, demeaning, and offensive portrayals of Native Americans, and sports mascots are among the worst… These schools, sports teams, and their fans (not to mention the media and advertisers) are not respecting Indians as living, self-defining, and self-determining persons. Even when they do not employ repulsive epithets like “redskins” they are objectifying and dehumanizing Indians, appropriating and exploiting cultural and often sacred images for their own entertainment, propagating and perpetuating misinformed and humiliating stereotypes that damage both the way other people view Indians and the way Indians see themselves. (Studies have shown that Indian mascots are especially damaging to the self-esteem of Native American children.)

Kate also includes a link to a video aptly titled “I am not a mascot”, where several Native Americans voice their concerns and opposition to the use of Native American imagery in sporting events.

This 3-minute video, released in different formats, is another evidence of the increasing trend within Native American communities to use online citizen media to fight racism and stereotypes, in much the same way that indigenous communities elsewhere have used ICTs to spread indigenous knowledge and educate the world about their traditions and history.

Self-produced videos on racism in America by Native Americans abound on YouTube. The following video, “Racism against Native Americans” produced by Red Road Awareness, provides a concise overview while highlighting the problem of racism on US radio shows, including some disturbing on-air comments by a DJ in Kentucky.

The most viewed of such videos on YouTube, originally created in 1994, is “Racism the way we see it”. It describes how young Native Americans experience racism within their own communities and in their daily involvements with the outside society.