Seneca Dance, Letchworth State Park, NY

A new National Native American National Heritage day is being celebrated in the United States on November 27, the day after most people there celebrated Thanksgiving. The new national holiday is the culmination of an annual National Native American Heritage Month in November that was passed into law in June.

The US President Obama's statement:

NOW, THEREFORE, I, BARACK OBAMA, President of the United States of America, by virtue of the authority vested in me by the Constitution and the laws of the United States, do hereby proclaim November 2009 as National Native American Heritage Month. I call upon all Americans to commemorate this month with appropriate programs and activities, and to celebrate November 27, 2009, as Native American Heritage Day.

Leonard Peltier is an American Indian Movement activist sentenced in 1977 to two consecutive terms of life imprisonment for the murder of two FBI agents killed during a 1975 shootout on the Pine Ridge Indian Reservation, following what is known as the Wounded Knee incident. In 1992 Robert Redford produced and narrated the documentary Incident at Oglala: The Leonard Peltier Story, and his case has been largely covered on international media - with various government entities around the world calling for Peltier's release and an on-going pouring of online activism.

In a post entitled A Day To Honor Native Americans on the Huffington Post, California Democratic congressman Joe Baca (a primary sponsor of the bill establishing Native American Heritage Month) writes:

American families gather together on the fourth Thursday of every November to celebrate Thanksgiving in remembrance of a feast hosted by the Wampanoag Native Americans for the Pilgrims at Plymouth in 1621. While we always remember the feast of Thanksgiving, we seldom pay homage to the Wampanoag hosts or recount what happened to them afterward.

By the time the Jamestown colony was founded in Virginia in 1607, the most accurate estimates are there were substantially more than 30 million Native Americans thriving in numerous tribes and cultures from the North American shores of Alaska to the tip of Cape Horn in South America. Unfortunately, the treatment of Native Americans over the next 300 years is one of the darkest chapters in American history.

Several celebrations and Pow-Wow gatherings took place throughout the country, following a variety of educational and artistic activities throughout the month of November. A large collection of photos and slide shows related to Native Americans events is also available on Flickr.

The Friday Native America Calling show addressed the issue: “As First Americans, what is our existing heritage? What are the things we will pass on to the next generations for them to celebrate?” - with several people calling in to share thoughts on the air. The program aires daily on 52 stations (and on the web) in United States and Canada, reaching about 500,000 listeners weekly.

On Friday morning, November 27, a public ceremony – “Healing Turtle Island” (#turtleisland) – took place in front of the National Museum of the American Indian in New York City:

The event site has historical significance, as it is near where the first Collegiate Church was raised in Fort Amsterdam. And, just across State Street The Netherlands Monument stands as a reminder of the greatest misunderstanding by the Dutch of Native Americans: Peter Minuit’s so-called “purchase” of Manhattan in 1626 for 60 guilders’ worth of dry goods. The Lenape, having no concept of private ownership of land, likely believed that Minuit was not purchasing the island but instead thanking them for the aid they had given the Dutch settlers when they first started arriving here.

Under the phrase, “Pride in our heritage, honor our ancestors”, the First Nations Urban Survival blog shares a great collection of YouTube videos by Native American people and artists, including the following “Turtle Song” performed by the Spirit of the Dawn, a Wabanaki singers/drumming group from Maine:

On Native American Netroots, “A Forum for Native American Issues”, StuartH shares one of his youth diary entries about a Navajo Nation meeting “by many medicine men, tribal college leaders, tribal government and legal experts and others concerned about the issue of spreading water from sewage treatment onto the slopes of a sacred mountain”:

…on deep reflection, I believe that if the core of indigenous experience is ever lost, all mankind will suffer from that in ways we may never grasp. I prefer to take what opportunities there might be, to honor what wisdom I might be able to comprehend. That isn't an easy process, and yes, it is full of contradictions.

What I am saying is that the differences between perspectives have in the past led to killing and huge conflict. We should contemplate, instead, the ways that we can learn to open our minds to new dimensions of understanding and gain new ground in the process. That is something to consider and give thanks over - for the future.

Hozho Nahastle (May there be Beauty).

Photo by Ayahuasca and used under a Creative Commons license.

Esperanza Martinez says on the blog Ecoportal [es], that women told their husbands that if they allowed the companies to work on their lands, they would have to find other women …on different lands. The Kichwas organized a united front against the oil company until it finally had to leave.

This group of Kichwas live in province of Pastaza, on 140 thousand hectares in the Amazon, an area the Ecuadorian Ministry of Mines and Oil identified as Block 23. Several companies attempted to work there throughout the years, but they failed every time due to Kichwa’s opposition to drilling.

Although the decision to resist was made by the entire tribe, women’s participation became a key component. These fearless women will go a long way to preserve the forests and their lands.

Support Women

The blog Observatorio Petrolero Sur [es] publishes what Kichwa leader Franklin Toala said about the role of women during this process:

Uno de los procesos que tuvo Sarayaku, que hay que recalcar, es el magnífico apoyo de las mujeres. La relación que existe entre las mujeres y las comunidades es mucho más fuerte.

Ecuadorian newspaper Diario Universal described a chilling scene involving Kichwa women that took place in 2003,when 15 women and children ran for 4 hours through the jungle yelling “anchuri, (get out) anchuri oil companies,” to meet face to face with the oil company’s workers and armed guards. Confrontations took place and eventually the army intervened. But the Kichwas remained on their lands and kept them free of oil drilling.

Petroleum, Climate Change, and Indigenous women

In Ecuador, several regions have already suffered the terrible environmental and health consequences of oil drilling. In Pichincha in the province of Sucumbios, oil drilling has been taking place for 20 years, the air is polluted and the water contaminated because of oil spills. The people have suffered the loss of domestic animals because of drinking contaminated water and the loss of crops because the contaminated land becomes infertile. They are also affected by several skin and respiratory diseases, birth defects, and miscarriages.

Women are once again the most vulnerable to these negative impacts. In petroleum areas of Ecuador the incidence of cancer is three times more comparing to the national average, especially affecting women. Women are in constant contact with contaminated water by washing clothes and bathing their children in the river.

It is no wonder Kichwa women reject oil drilling. They know it will transform their lands, their lives, and the environment for ever.

The Online Community Reacts to the Kichwa Example

Blogger Efren Calapucha shares his feelings on the Kichwa’s stand on the blog Redamazon [es]:

¡Amigos de la Tierra! En este espacio de la selva amazónica con grandes recursos biodiversos se quiere cercenar LA VIDA lo que NO PERMITEREMOS se establezca tan execrable hecho que afectará al Calentamiento Global extinguiéndose los pueblos, la flora y la fauna hasta hoy fortalecidas y guardadas celosamente

The blog Observatorio Petrolero Sur [es] posts about the remarkable determination of the Kichwas despite the circumstances:

Han pasado dos décadas y hasta el momento la exploración no se concretó, pero la amenaza es permanente. En 20 años pasaron muchas cosas, demandas a nivel nacional e internacional, campañas en un lado y en el otro, y en el territorio la presión fue mucha. Los kichwas sufrieron todo tipo de atropellos, persecuciones e incluso la militarización de Sarayaku; pero siguieron diciendo no.

The Kichwa community has managed to keep their forests safe so far but the struggle is not over. Of course with Kichwa women among them, they have little to fear.

Watch the Video

A Kichwa child stands defiant with the words “I’m a forest protector” painted on his chest. He appears in the video filmed and posted by Oilwatch, which is about the Sarayaku community’s reaction to the attempt of an oil company to carry out oil exploration in their lands. Click here to watch the video in Spanish.

Politics aside, however, in some of Russia's regions winter has been there since around mid-September. In Yakutia, for example: Russia's largest federal region, close to India in size, with a population of less than a million, though, home to the Northern Hemisphere's Pole of Cold, the land rich in natural resources, including diamonds, oil and gas.

On Sept. 15, Yakutsk-based journalist and blogger Bolot Bochkarev posted two Flickr slide shows of autumn in Yakutia - in Yakutsk and in Pokrovsk - on his blog, AskYakutia.com, and wrote this (ENG):

At my Flickr account I received a good question from an Australian user, tanetahi. In his comment to one of my first autumn pics he wrote:

Do people get depressed or complain much about the cold as you progress from summer to winter in Yakutsk, or is the severe climate just accepted as an inevitable part of life there?

My answer was “September and the early October are very depressive. No, we don’t complain about the upcoming cold. We just regret sunny summer days are over, and we have to prepare to the long winter.” That’s actually depressive. […]

One day later, Bolot was forced to update his autumn post:

[…] UPDATE: Sept 16, 2009, The first snowfall happened in southern Yakutia!!! That’s in Nerungri, Tommot, Aldan! It can mean one thing only.WINTER IS HERE!!! )))

In Yakutsk it is too chilly and muddy. I wish to have snow right now, because it would be warmer a little.

Some two months later, on Nov. 18, Bolot posted this note (ENG) on his Twitter page, @yakutia:

next week we gonna have the first -40c days in yakutsk. too early. hard to believe.

(-40 degrees Celsius is -40 degrees Fahrenheit.)

Earlier this month, Bolot re-posted photos of “Yakutsk in November” taken two years ago by photographer Björn Steinz. And there is also plenty of practical travel information on Bolot's blog, including a review of a Yakutsk hostel and a “description of the standard tour to the officially acknowledged coldest Siberian place” - Oymyakon - provided by “Semen Baishev, an Oymyakon-based travel enthusiast,” who “arranges all the travel program in the Pole of Cold for individual tourists and travel agencies’ groups.”

In addition to blogging at AskYakutia.com, Bolot runs YakutiaToday.com portal (ENG) (which includes, among many other things, an editor's blog), and contributes to ColdUnited.com, “an international online project […] dedicated to the cold and everything related to the cold.” At this latter venue, Bolot has recently shared his “Don’ts in Cold Weather” - and below are a few of them:

[…] 1. I don’t smoke outdoors, when the temp is below -20C. Breathing cold air is not good for my throat. Sorry, but I smoke. I am trying to cease smoking.

[…] 4. I don’t stay outdoors longer than 20-30 minutes, when it is cold, like -40C. Even in reindeer fur boots and super warm Arctic Canada Goose parka I will start feeling chill.

5. I don’t talk much by a cellphone outdoors either. I like expressing emotions and being heard (btw, when a mobile is frozen, the microphone and speakers work terrible, as low as it can be possible). If I do that, I can get cold. Again it is not good for my throat.

7. I don’t spare money on taxi at late night. I will pay 100-200 rubles for one ride rather than 14 rubles for the public transportation. Taxi brings me straight to home in a short span of time. In case with buses, it’s always a long waiting at bus stops, and unsafe… street hooligans, you know, tend to appear at nights. […]

Elsewhere in the Russian blogosphere, Yakutia has been recently featured on LJ user sergeydolya's blog (ranked #21 on Yandex Blogs portal). The blogger posted two photo reports (RUS), on Oct. 20 and 29: one from the diamond-mining town of Udachny (the name translates from Russian as “lucky”) and the other from a deer-hunting trip (which involved lots of waiting and looking around, some drinking, but no actual hunting, as the deer never showed up).

Finally, here is what Russian photographer Oleg Klimov wrote about turning ice into drinking water in Yakutia, in his Nov. 18 post (RUS), which includes three photos:

[photo]

Traditionally, the Yakuts use proper names for any significant natural phenomena. […] [The Lena River] is known as “Grandmother Lena” and has a status of a respected grandma, while the Russians have been traditionally referring to [the Volga River] simply as “mother Volga.”

Since the Yakuts live in the permafrost conditions, they are extracting water from frozen areas, too, and they are doing it today the same way they were doing it 200 years ago. Tap water is still a luxury here. The thing is, it is a very labor-consuming process to dig up water wells in permafrost and it is not profitable in the age of “black capitalism,” so water is produced from ice that's cut from the Lena River with a [Soviet-made Druzhba gasoline-powered saw] or with specialized sawing devices. One ton of ice costs 500 rubles [approx. $17]. A truck is capable of carrying some 3 tons [of ice], which is not enough to last the whole winter. Water produced from ice is valued nearly as much as mineral water, because, it is said, crystallization freezes off all possible types of bacteria and infection.

[photo]

In villages and outside Yakutsk, they begin to store this “mineral” water in autumn, when the ice is still not too thick. And it is being delivered like stacks of firewood along the banks of the lakes and tributaries of the Lena. You're walking down by the river and see: here's the ice that belongs to the family of the Ivanovs, and here's the Petrovs' ice, etc. The best ice comes from the running water. No one is stealing other people's ice. […] If you need water (drinking or for washing), head of the household takes a crowbar […], splits the thinner ice, carries it inside the house and places it into a special barrel, where ice slowly turns into water. If you spend a week living in such a house, it is possible to forget that it's the 21st century out there, but you also begin to feel as if you are part of the nature, which, actually, we still are. Even though not its best part…

[photo]

Information and Communication Technology (ICT) should be used to support and encourage cultural diversity and to preserve and promote the language, distinct identities and traditional knowledge of Indigenous peoples, nations and tribes in a manner which they determine best advances these goals. The evolution of the information and communication societies must be founded on the respect and promotion of the rights of Indigenous peoples, nations and tribes and our distinctive and diverse cultures, as outlined in international conventions. We have fundamental and collective rights to protect, preserve and strengthen our own languages, cultures and identities.

But can ICT truly preserve and protect distinct identities and culture? Does ICT by its very intervention introduce an element of westernization amidst the indigenous culture that it purports to preserve and protect? What is the optimum balance between preserving traditional knowledge and embracing remix culture? The cultural debate surrounding deployment of ICT in the field of indigenous/ knowledge and culture simply refuses to die down.

According to Mark Oppenneer, “the implementation of ICTs in service to indigenous peoples in development settings is a double-edged sword”, as both the critics and proponents of ICT4D have seemingly irreconcilable perspectives.

Questioning the cultural neutrality of the ICT medium, Charles Ess, in his paper “Questioning the Obvious? Ethical and Cultural Dimensions of CMC and ICTs” states that

[..]. Far from serving as value-free or morally-neutral tools, CMC (Computer mediated Communication) technologies themselves appear to embed and foster the cultural values and communicative preferences of their Western designers. As a first example: South Africa has attempted to establish Learning Centres intended to empower indigenous peoples by helping them take advantage of the multiple potentials and capacities of ICTs. A series of observers have noted, however, that these Centres repeatedly fail – in part, because of basic cultural conflicts. Briefly, the Centres reflect their designer’s Western emphasis on individual and silent learning – in contrast with indigenous preferences for learning in collaborative and often noisy, performative ways (Postma 2001). This conflict is also captured in Edward T. Hall’s distinction between high and low context cultures (1976). In this schema, contemporary societies such as the United States, the United Kingdom, and the Germanic countries show a preference for literate (i.e., textual), high content (but low context) information transfer – while societies such as Arabic cultures, indigenous peoples, and many Asian cultures prefer instead more oral, low content (but high context) modes of communication.

[…] Similarly, Western Group Support Systems (GSS) that favor anonymity as a feature intended to encourage open and direct communication proved disastrous in the Confucian cultures of South Asia, as this indeed succeeded in encouraging subordinates to make comments that were culturally interpreted – and condemned – as attacks on one’s “face” (Abdat and Pervan 2000). These and multiple other examples make clear that CMC technologies carry and further a specific set of cultural values and communicative preferences - ones that, far from being universally shared, are indeed limited to specific cultural domains.

Secondly, because these technologies thus clearly embed and foster specific cultural values and communicative preferences - the initial enthusiasm for these technologies inadvertently but powerfully only aids and abets a form of “computer-mediated colonization” that threatens to override diverse cultural values and communicative preferences with those defining the dominant economic and political powers of the West.

While Ess, worried about the medium defeating the intended purpose of preservation, calls for a more culturally-aware framework, others have pointed out that such concerns are not entirely correct.

In response to a query by David Sasaki, director of Global Voices' Rising Voices section, as to whether or not helping under-represented communities join the online global conversation inevitably leads to their westernization/Americanization,  Álvaro Ramírez and Diego Gomez, co-founders of the HiperBarrio project, spoke of the community adapting Western culture to their own needs, infusion of new knowledge and broadening horizons.

Citing the example of hip-hop music, Alvaro pointed out that for the community, while there was definitely some US influence, the issue was not so much Americanization as adapting something western to their own needs. So it was not only about getting influenced but exerting influence as well, giving birth to something new, new knowledge or culture. Diego noted that the project had also opened up other doors of communication beyond westernization.

I think that in this project especially they have been influenced not just by Americans they now begin to think about India, Dubai, and other cultures that they didn't know existed before. Or they didn't have much reference.

Projects such as the E-Bario project in Malaysia, Community project of the indigenous Ngalia and Badimaya people of Western Australia, the Alan - Gluban project in Taiwan are a few cases in point.

In the final analysis, as Mark Oppenneer points out

…the critics are right: misguided ICT4D implementation that doesn’t take into consideration a wide range of cultural factors and explicitly or implicitly imposes Western processes or structures upon indigenous recipients does constitute a new form of computer-mediated colonialism. And yes, the proponents of ICT4D are right: ICTs, when implemented thoughtfully and respectfully – keeping the needs of the recipients at the fore – can be powerful agents of change in the fight to reduce poverty and improve the lives of marginalized peoples in developing nations.

In his 2008 presentation, UN Declaration on the Rights of Indigenous Peoples - The Role of ICTs, Jesse Fidler listed various possibilities for ICT to actively engage the indigenous communities and realize their visions.

And as far as preserving the pristine, isolated local culture is concerned, Professor Amartya Sen perhaps summed it up best in his talk at the 3rd IDRC/ Harvard Forum on the future of information and communication technology for development (ICT4D) when he said that there is “no such thing as ‘unaided culture”, or ”culture that exists in isolation”.

Governmental officials confirm that parts of the indigenous group's land located in the Itakyry district in the Department of Alto Paraná had been sprayed where no crops are present [es]. Many of the signs point to Brazilian soy growers as those responsible for the spraying, in part because the indigenous community's land is valuable for the crop and that they had been in a dispute with the Ava Guaraní over the ownership of approximately 3,000 hectares [es], according to the blog Interparaguay [es].

José Ángel López Barrios of Bienvenidos! [es] describes the isolated community where the incident took place:

Itakyry es uno de los distritos del Departamento de Alto Paraná, distante a unos 450 kilómetros de Asunción, capital de la Republica, se llega a el por caminos no pavimentados, su época de esplendor se dio en la época de las explotaciones yerbateras. Que termino al cabo de 100 años abriendo paso a la explotación de la soja en estos últimos tiempos……

It is demand for soybeans, and the rising prices, which makes land suitable for this crop at such a high premium. Some of this land is located on ancestral lands of indigenous communities, such as the Guaraní. Blogger Carlos Rodríguez of Rescatar [es] does not think that the spraying incident against the indigenous group is an isolated incident, and calls the act “genocide”:

Hubo un tiempo en que en Paraguay los aborígenes no eran considerados seres humanos. Eran cazados como animales y sus crías rescatadas como trofeos.

(…)

Otros fueron apropiándose a bala y sangre de sus tierras y como los indígenas no hacían gestiones ante las instituciones encargadas de titular las tierras que siempre les pertenecieron, el hombre blanco si lo hizo y se plantea el contrasentido de que los legítimos dueños de estas tierras, hoy son “los invasores”.

Y siguen siendo tratados como animales. Sólo así se puede entender que los productores de soja les envíen aviones fumigadores para lanzarles venenos encima, tal como lo ha comprobado el Ministerio de Salud que socorre en estos momentos a los indígenas intoxicados por plaguicidas para soja.

López Barrios is also ashamed of the history of mistreatment of indigenous communities in Paraguay [es]. As a descendant of emigrants to the country, he writes that the incident “makes him feel like returning to Europe ….but really … prefers that the exploiters leave.”

Ensañarse con un pueblo indígena que tiene más de 38 siglos de existencia en sus propios y verdaderos territorios, no me parece apropiado…. Si no respetamos a nuestros mayores nuestros días se acortaran sobre la tierra y si anteponemos la avaricia a cualquier otra virtud caeremos sin remedio…..

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.