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Noone Said It Would Be Easy

Lovers one and all, Lovers of those who wear their hearts on their sleeves:

Here’s a new addition to my collection of late: ‘Cloud Cult’ – organic farmers, artists and multi-instrumentalists from Minnesota and so much more.

I’ve been churning through the eight album back catalogue; all recorded in their organic farm homestead basement and then sent out to punters on reused recycled re-loved jewel cases.

This track – Noone Said It Would Be Easy – has so much going for it. The intro alone is an exquisite study in cosmic polyrhythms par excellence. And the lyric is a yearning of the most righteous.

Their story is one of heartbreak though, with the lead singer/songwriter and his accomplished singer painter wife losing their two year old son suddenly! This and their greater creative story as a collective of high ideals made real, is told in an online doco that you can buy here:

http://cinemapurgatorio.com/movies/cloud-cult-no-one-said-it-would-be-easy

Categories: Music Review | Tags: , , | Leave a comment

Should I Stay or Should I [Fair] Go?

[Fremantle, 6th September 2013]

This short film was captured between Cape Town and Mauritius when the three Dutch Tall Ships (Oosterschelde, Bark Europa and Tecla) passed through on their circumnavigation of the planet. It’s in Dutch language but the imagery is wonderful.

I saw the same three tall ships come into the port of Fremantle last month. And now they’re approaching Melbourne.

I will now be lucky enough to sail with them on their Sydney to Buenos Aires voyage, partaking in the legendary rounding of Cape Horn through the Drake Passage. It’ll take nigh on three months.

It’s 120 years since Australia’s first and only diaspora (excluding perhaps ‘Kangaroo Court’ in London) left for a better world. In 1893 500-odd disgruntled shearers (post the great Australian shearers strike) left Sydney Harbour in a tall ship the ‘Royal Tar’ (constructed in the day at the mouth of the river at Nambucca Heads) bound for Paraguay. They set up a socialist utopian colony called ‘New Australia’. They were the ‘New Australia Movement’.

Depending on tomorrow’s Federal Election results I may be seeking similar refuge!

But I’ve booked my passage ahead of time. And I join the crew of the three-masted square-rigger ‘Bark Europa’ (photo attached) (and for some of the time on the good ship Tecla too).

I set sail from Sydney Harbour on the 10th October: One hundred and twenty years after the original New Australia members. And after passing through Auckland we’ll cross the South Pacific into the Southern Ocean and round Cape Horn to Las Malvinas (Falkland Islands). From there we’ll continue to Buenos Aires, arriving for New Years Eve hopefully. A voyage of near on 11,500 km.

I hope to be able to continue on to land-locked Paraguay to reunite with the descendants of the New Australia colonists of 1893.

In 2002 whilst on a sojourn in Paraguay I had a chance encounter with one of them: Enrique Wood. Never set foot in Australia but feels very much Australian. We’ve stayed friends ever since. His father Norman Wood was born in the New Australia colony in south-east Paraguay. Norman’s parents were on the original voyage from Sydney. William Wood, Enrique’s grandfather, was mentioned in a poem by Henry Lawson circa 1890s: “…and little Billy Wood passed the hat around…”.

William ‘Billy’ Wood was working as a labour organiser in Bourke, NSW in the early 1890s when he decided that the ‘Fair Go’ wasn’t being realised in the fledgling Australian dream. And so he sought with his wife to make a better fist of it elsewhere.

Let’s hope tomorrow’s Federal Election augers well for those who still dream of a Fair Go. For as little Billy Wood most probably dwelled upon, as he passed the hat around on that fateful day in Bourke, watched on by an ever wistful Henry Lawson, the prospect of contemplating whether one should stay or go often comes down to the inspiration gained from within and from those around us. And while it is always a vexing one, it often comes down to those leaders that bear the brightest vision of the commonwealth of Australian states.

With wind in our sails (still)…

Cheers
Chris

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An Annotated Guide to the ‘Hurricanes’ of Guatemala

[Note: I wrote this in early 1999. An edited version appeared in the July 1999 edition of the New Internationalist http://newint.org/features/1999/07/05/endpiece/ ]

Chris Curnow ([the then] Program Officer for Australian Volunteers Abroad, Sydney) recently returned to Guatemala where he spent two years as an AVA (1995-1997). In January 1999 Chris was tour leader for the [Oxfam] Study Tour to Guatemala that spent three weeks visiting various community organisations and NGOs. He was involved in helping a small group of interested Australians gain an insight into the issues facing Guatemala today. In late December 1996 Chris was present when Boutros Boutros Ghali, acting in his final capacity as President of the United Nations, oversaw the signing of the peace accords between the Guatemalan Army, the Government and the National Revolutionary Forces of Guatemala (the URNG), ending 36 years of civil war atrocities. Such a landmark event was the cause for celebration for many. On returning, Chris was keen to see if the intervening years had brought real change to the lives of his many friends and if the hope that the various Accords had offered, were now being implemented in vital legislation.

Tourism was way down they told me when I returned to Guatemala City in late December 1998. ‘Hurricane Mitch has frightened everyone away!’, I overheard the hotel manager say as I was making reservations for the arrival of the tour group. I’d arrived a week before the CAA study tour group were due and I spent my first week organising our accommodation and transport. While Hurricane Mitch certainly had a lot to answer for (389 dead, 106,609 injured and 749,533 affected in October 1998 in Guatemala alone), I knew from my time spent working here two years ago that there were other ‘hurricanes’, other forces, raging through this beautiful and terrible Central American country. What I didn’t expect was the extent to which these forces had hindered the peace process since I’d left.

The day I arrived in Guatemala City coincided with the second anniversary of the signing of the final peace accords. It was December 29 and President Arzu had decreed a huge public fireworks display for the evening, announcing also that this day now be known as ‘Pardon Day’.

I was staying with some Guatemalan friends, Pedro and Carla, who lived a few blocks from the Presidential Palace and the huge Central Square. As they drove me back to their place from the airport they ridiculed the President’s decree: ‘How can we pardon the human rights abuses that happened to our friends and family – indeed to us – if no one has even said “Sorry” or determined who exactly is to blame?’

In April 1998, just one block from my friend’s house, the Catholic Bishop for Guatemala, Monseñor Gerardi, was brutally murdered in his parish house. This occurred two days after he had made the official presentation of the report entitled Guatemala: Never Again. This collection of oral histories was put together by a project team of the Archbishop’s Human Rights Office. Brave Guatemalans, finally given the opportunity to speak their truth, gave graphic accounts and provided clear statistics, that showed that the Army was the perpetrator of the overwhelming majority of human-rights abuses during the 36 years of institutionalised State repression. The report did not condone the actions of the guerrilla forces who where also accused of similar abuses made on the civilian population. However, it clearly placed the large majority of the blame on the Army.

Over breakfast that morning I read the newspaper while enjoying a warm mug of atol – a thick corn-based drink, good for shoring up the stomach for a day in the black fumes of Guatemala City as my friends reminded me. Pedro pointed out the latest story on the Monseñor Gerardi case. I read with interest.

Guatemalans generally have a lack of faith in their judicial system brought about by decades of impunity. In the Monseñor Gerardi case justice has not been served. Public cynicism has been reinforced by the fact that authorities ‘arrested’ and gaoled a dog by the name of ‘Baloo’, on suspicion of killing the Bishop!  Father Orantes, the owner of the dog, was also arrested and accused of a ‘passion’ crime against Monseñor Gerardi. The dog has since been ‘put down’ and its role in the murder dismissed. [The process of bringing the perpetrators to justice continues to this day – May 2000]

Regardless of who killed Monseñor Gerardi, there can be no doubt that his murder had the effect of diverting media and public attention away from the content of the report on human rights atrocities. Instead the focus was on the details of his brutal murder. The clear beneficiaries of such consequences are those accused in this report…in this case the Army. The report came as a result of the Project for the Recovery of the Historical Memory, for which Monseñor Gerardi is largely responsible. So the smoke screen continues, but there is widespread belief amongst Guatemalans of all backgrounds that high ranking Army officials are to blame and acted aggressively at the accusations made by the report that Monseñor Gerardi presented two days before his assassination in April 1998.

Despite Pedro’s and Carla’s disgust at the President’s decree I went with them that night to see the fireworks. ‘Come on, let’s go to the President’s Show’, they said sombrely. ‘We’ll have a beer and celebrate your return. And we can watch how they waste money in Guatemala’, they added with a smile. It was after all just a show, a show of continuing impunity. And my friends knew what impunity could do to a community faced by it daily.

That morning I had left Pedro’s and Carla’s house to visit Australian Volunteers still working in the country. I walked past the Peace Flame in the Central Square and noticed that they were igniting it. I wondered if it was just for tonight’s ‘show’. When I left Guatemala in April 1997 the flame was extinguished. It seemed that it was only part of the international relations exercise when dignitaries gathered for the peace signing in December 1996. It burned for a few weeks afterwards and then the gas ran out. Maybe that was an omen for what I was seeing now.

When I returned to my friend’s house from my morning outing I discovered my backpack in my room at the back of their house strewn all over the floor. My friend, Carla told me that they’d just been assaulted and robbed. When I’d walked in from my morning visit they had not appeared traumatised to me. Guatemalans are good at hiding this sort of stuff. But what had happened was quite shocking. Pedro and Carla run a small business and therefore keep their front door open onto the street. Pedro had popped out with his two-year-old son on errands in the car soon after I had left the house on foot that morning. Carla was inside with their two young secretaries. Four men armed with pistols waltzed straight in off the street. They yanked all the phones from the walls and using the same telephone cable bound the women’s arms and ankles and lay them face down on the floor in one room. They took their personal effects, money and jewellery and then started putting all the computers and electrical items in huge sacks. At this point Pedro returned and upon hearing the commotion inside made a noise at the door. This frightened the bandits and they fled without taking the huge loaded sacks. As they marched up the street in broad daylight, pistols down the front of their dirty jeans, Pedro lay low inside his parked car with his young son. Pedro later confessed to me that he was that close to starting the car up and ramming them along the footpath at high speed into the wall – just to maim them would have been enough he said with restrained anger. He knows that in the unlikely event of their being apprehended they can bribe their way to freedom within days. This is the wall of impunity that is forcing many Guatemalans to take the law into their own hands.

In small rural towns all over Guatemala, where police remain in fear of the more heavily armed gangs of bandits and kidnapping and extortionist rings, people have taken to lynching the suspects straight away before the police can be persuaded to take bribes and set them free. Public bashings and petrol burnings are the means of mob violence. The horror of an innocent person being wrongly accused and killed at the hands of villagers is not uncommon. People are quite simply sick and tired of the lawlessness in their land.

It seems that the traditionally powerful groups are against all facets of human development in Guatemala. Soon after I arrived I read in the newspaper about how the popular referendum being planned for early this year was to be postponed. This referendum was asking Guatemalans whether they wanted a new Constitution, incorporating reforms that would obligate the State to invoke legislation, based on the ideals set out in the peace accords. Without integrating these basic premises and human rights clauses into a new constitution the legislation required to make real the peace accords could not be enacted. Those against the change operated in the guise of a powerful group called ‘The Defenders of the Constitution’. This group is in fact made up of the traditional oligarchy and is represented by the chamber of commerce, industry and agro-exporters. In effect it was big business dictating to the State and its Judiciary.

During the weeks that I guided the Community Aid Abroad study tour group, we were constantly reminded by the organisations that we met with, of the importance of letting the people have their say in this referendum. One of the first accords to be signed back in the early 1990s by the Army and the Guerrilla was to do with the rights of Guatemala’s indigenous peoples to maintain their culture and speak their languages and most importantly to have this integrated into basic school education curricula.  The accord spoke of a Guatemala that was multicultural, multilingual and multiethnic. It spoke of the unique rights of the Maya, the Xinca and the Garifuna Peoples. Another important accord was the Socioeconomic and Agrarian Reform Accord which dealt with suggested mechanisms for land redistribution, access to micro-credit and just compensation for ancestral lands stolen during the 36 year civil war. A separate accord addressed the resettlement issues of the hundreds of thousands of refugees and internally displaced peoples who suffered untold traumas in leaving their lands and being forced into exile and hiding.

My Guatemalan friends told me that the rich land owners, the force behind the ‘Defenders of the Constitution’ group, currently blocking the popular referendum in the courts, may have been willing for the Indigenous Peoples of Guatemala to have their cultural and lingual rights enshrined in a new constitution. However, as soon as redistribution of land was mentioned, they immediately moved to block its path to becoming law. They know that the Peace Accords by themselves mean nothing.

A journalist from CERIGUA, the alternative news agency of Guatemala, an NGO formerly functioning in exile in Mexico, told the study tour group that this suspension of the democratic process was just one of a number of ‘hurricanes’ that impacted in Guatemala during 1998 and 1999. Among these so called ‘hurricanes’ was the great embarrassment of, and bitterness in, the Guatemalan population caused by the privatisation of the State postal service ‘El Correo’ and the telecommunications service ‘Guatel’, now known as ‘Telgua’. I related this to a Guatemalan friend of mine in Sydney who hasn’t been back to his homeland in twenty years. ‘What are they doing to my country?’, he asked, ‘Next they’ll be wanting to privatise the little public schooling that we have!’  He wasn’t far off. Last year I heard of a State plan to privatise some of the Education sector. Luckily for now this move remains firmly opposed by the minority forces of progressive thinking that do exist in the Guatemalan Congress today.

With stoic Guatemalan style Pedro and Carla put the morning’s assault behind them. The two secretaries had continued working that afternoon. If it had occurred in an Australian workplace they would have been sent home early after extensive counselling services provided. Now Pedro and Carla wanted to celebrate my return to their Land of Eternal Spring. Night had fallen and the President’s Show had started. The public address sent unimaginative rhetoric about the second anniversary of the peace echoing across the now crowded Central Square.

‘Salud!’, my friends shout as they toast my health in the truly Guatemalan way. With the middle finger down the narrow neck of the beer bottle they make a flicking motion out, resulting in a popping sound. A sprinkle of salt and a squeeze of lime down the spout of course follow this and as the beer erupts in foam, bottles are clashed together in the ubiquitous fashion and we drink the national brew called ‘Rooster’. Above us the first of the fireworks explode, lighting up the Cathedral and the National Palace. The President does not live there. He was one of the first presidents of the Republic to opt out of living in the run down and polluted city centre. But under the iridescent glow of the fire works I could see his multitude of bodyguards over the heads of my much shorter Guatemalan friends. They were surrounding the President but I couldn’t see him. I’m sure my friends couldn’t either. I imagined him standing next to the Peace Flame watching his grand anniversary spectacular. He was with ‘his’ people.

Behind him on the other side of the Square, the Cathedral columns with their newly placed marble tablets bearing some of the names of the hundreds upon thousands of Guatemalans who died, were tortured and ‘disappeared’, are eerily illuminated by the President’s ‘Show’. Its the Day of Pardon he says. As the fireworks finish and the Cathedral’s marble columns return to darkness, I turn once more to conversation with my friends. I am wondering if the flame will be extinguished again until the next public relations exercise comes around?

The President of the United States of America, Bill Clinton, may have said in his visit of March this year that his country’s involvement in Guatemala was all a mistake. But like President Arzu’s remarks, they fall short of naming names and asking for forgiveness themselves. There are clear parallels between our nation’s need for reconciliation with justice and that of Guatemala’s. How can we move on if the wrongs of the past haven’t been acknowledged and the grieving process allowed to run its course?

It’s my first day back in Guatemala and the rumours of a depressed tourist season seem grotesquely out of place now. Hurricane Mitch brought destruction and sadness to many people but there are other ‘hurricanes’ at work here. Its only hours since I arrived back in Guatemala but already it seems like months. Beggars mingle in the crowd and street hawkers squawk their familiar sales pitch. As we walk down past the house where Monseñor Gerardi was murdered, back to my friends’ home, I am wondering if the families of those inscribed on those now darkened columns can really join the President in his ‘day of pardon’, when those responsible haven’t even been brought to justice.

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Letter from Ittoqqortoormiit

The old man hobbles forward and pauses while he searches amongst the large rounded black beach stones for a solid resting point for the end of his walking stick. They’re slippery and the fresh blood and freezing arctic waters washing up over them keep them that way. Amidst all the action of the young men cutting and heaving and slicing and pulling, it is the serenity and happiness of this nonagenarian that has captured my attention. Somehow he reminds me of my own grandfather as he approached his hundredth year of circling our sun, the face of peace and tranquillity belying the wrinkling years of wisdom accumulated.

Having found steady purchase on the rocks, he slowly raises his head to gaze upon the scene before him. I can see the pride swell from within his decrepit frame. His back, though still stooped, marginally straightens and his chin rises slightly, and while one eye darts downward beneath the rim of his thick glasses to check his balance, he surveys the community cooperation all around him. And he nods that invisible nod of approval: all is good and as it should be in Ittoqqortoormiit.

I’m standing in freezing September weather on Walrus Bay watching the proceedings, which even my East Greenlandic hosts are going to celebrate. A young local woman, married to one of the hunters, has told me that these are the first whales that this small community of hunters have killed in six years. Their municipality’s annual quota is limited to just two individuals. The whole community have walked out to the secluded bay to lend a hand and watch the age-old practices of flensing and carving. Within three hours all that will remain of these two minke whales (Balaenoptera acutorostrata / Tigaanguttik), six and ten metres in length respectively, will be ten equal piles of food made up of skin, blubber, ribs, fins and great hulking geometric blocks of deep red meat. And with the prized offal being somehow awarded to a chosen few, the rest is left for the arctic terns, ravens, gulls and guillemots.

The ten piles represent the ten hunters and their extended families. And despite a recent windfall of a very successful musk ox hunt (Ovibos moschatus / Umimmak) that has filled almost all the community freezers for the oncoming winter, nothing of this precious whale hunt will go to waste. Even the giant back bones, cut almost clean of their muscle and sinew, will be later dragged to the outskirts of the village, where the huskies, tied up the whole short summer, will fight each other down the tight pecking order for their share of the day’s bonanza.

As the open air butchering continues with laughing family members loading their quota of meat and blubber into giant plastic storage bags, the old man has taken a seat on one of the larger rocks at the base of the steep scree slopes that fall from under the glaciers and mountains hemming the bay. The mountains are black from the ubiquitous black arctic lichens, except where rockslides have presented new rock surfaces too fresh to yet be colonised by these hardy ‘plants’. He may be tired but his mind is still alert. He’s the elder. There are not many of his make left. Descendants from the days of the great migration of the mid-1920s, north one thousand kilometres from Ammassalik district on the Arctic Circle to the forced resettlement at Scoresbysund (as Ittoqqortoormiit was known in those Danish colonial days), he’s seen the old ways slowly erode. But some things stay the same, and he likes that.

Ittoqqortoormiit is one of the northernmost settlements on the largely depopulated east coast. It sits tucked away on the northern entrance of the world’s largest and longest fjord system, Scoresby Sound (Kangertittivaq), right near the south-east corner of the world’s largest national park. And while the witnessing of today’s event has made me feel extremely privileged, I’ve already felt this from the moment I stepped off the helicopter onto the summit-placed helipad above the village.

Ittoqqortoormiit, ‘dwellers of the big house’ as it’s known in the East Greenlandic language (Tunumiit), is home to 400 Inuit people. Ancestors of the Thule migration from arctic North America (circa 1200 AD), they are one of the last hunter societies of Greenland.

I stare, incredulous, for days out into Scoresby Sound and south across to the glacier-strewn mountains and Cape Brewster (Kangikajik) from my ever-changing vantage points on the boulder fields of Liverpool Land.

Erik, the long-standing Danish meteorologist stationed here, told me one day inside the Pilersuisoq (Greenland’s only general store/supermarket chain specialising in, you guessed it, frozen goods, hunting rifles and oh yes, the odd greenhouse-grown cucumber from Iceland), “You feel lucky, very lucky when you gaze out upon the world’s longest view, across the world’s largest fjord system, on the world’s biggest island.”

Everything is incredibly big or incredibly stunted in East Greenland. And without rising vegetation the landscape is even bigger and more confronting. As an Australian I couldn’t get much further from home – one island to another. I spend long equinox days, prolonged by the lingering twilight, head down, rock hopping long valleys of boulder fields, mapping terrain mentally, noting the myriad of lichen types and beholding the ancient arctic ‘forests’ as I tread upon their stunted ‘canopies’. I stumble amazed over the weird rock-lined polygons of frost-heaved soils, the result of the wonderfully mysterious process of cryoturbation. The arctic tundra is dotted by the late autumn reds and yellows of the dwarf willows and birches, rising in patches barely inches, if at all, above the endless rock and lichen fields. It must be a different world under snow.

My Inuit hosts have insisted I carry a rifle with me on my daily solo hikes. While the remains of the polar pack ice floes have all but gone, polar bears (Ursus maritimus / Nanuq) are still roaming these barren coastlines. Seals rest upon these floes making them the favoured hunting grounds of the polar bear. However, without the floating ice the pickings are slim. I’m acutely aware of the dangers of treading these rocky shorelines alone, having heard over the last few years of near misses and tragedies involving polar bears and tourists on the Norwegian archipelago of Svalbard, nearly 1500 kilometres away over the Greenland Sea. So I’m not arguing with my rifle-thrusting friends.

After a couple of weeks of regular hikes the rifle becomes more a burden than its supposed benefit. The dead weight on my shoulder and its habit of banging on rocks and jamming in crevices as I climb in this boulder-strewn landscape is starting to annoy me. One time my camera swings out in an arc as I leap across some frost heave circles and smacks LCD-screen first into the butt of my 30-08 rifle. But better a twinging neck muscle and a cracked screen on my camera than being the last supper of a threatened species.

I say last supper because unfortunately, when it comes to human/polar bear interactions it’s the bear that usually dies. So most of the time I’m torn between wanting and not wanting to see one, because if it did happen out in those lonely glacial valleys, where my all-weather gear shines like a beacon against the grey of the landscape, I’d only be attracting a hungry bear. And I sure don’t want to have the killing of one of them on my conscience. That is of course assuming that I would be capable of manipulating the rifle at the critical moment. My Inuit advisers have nonchalantly instructed that I should make myself look bigger if the bear continued to approach. Then, if the throwing of stones and the firing of the rifle into the air doesn’t thwart its advance, it’s best, I am told, to ensure that your magazine is full and that you’ve got a cartridge ready in the chamber. These last few years the annual polar bear quota for registered traditional hunters in the municipality of Ittoqqortoormiit has been set at around 30 to 35 individuals in total. And like the regulations surrounding the hunting of whales and other arctic animals, strict conditions apply pertaining to where, when and how the traditional hunt can take place, and to which gender and age group of animals the quota applies. Restrictions also extend to the fire arm type and gauge.

During the early days of my visit, while sitting on a rocky promontory eating my pack lunch out on the even remoter Cape Tobin (Uunartoq), my jacket’s hood tight around my ears, I kept doing quick ninety degree turns with my head left and right checking the terrain all around me. Such was the whistling of the wind that I felt I wouldn’t even hear the predator’s approach, and so my vigilance bordered on the twitching paranoia. The rarest of sightings, a benevolent and majestic snowy owl (Bubo scandiacus / Kiialik), radiant in its winter plumage against the still snowless rock and tundra, only serves to calm my nerves for a moment. And I dared not disrobe to savour the arctic delights of the geothermal hot spring (Uunartoq’s name sake) that I stumbled upon for fear of being ill-prepared should evasive action be required. Over the weeks I hear local reports of a lone polar bear in the neighbourhood, but we never lay our wary eyes upon each other. Not even with the eyes that have grown in the back of my head.

Tired from the morning’s hike up to one of several glacial lakes, I’m looking now at the blood of the butchered whales soaking deep into the black beach rocks and draining as a deep red plume out into the freezing waters, and I’m thinking what it must mean for a hungry polar bear. No wonder the butchering takes place several kilometres out of town. But all this blood and bone is not just attractive to birds and bears. Later, on my way back into town that evening, doubled over against the blade-like wind, I come across one of the most elusive of Greenland’s sea creatures: the Greenland shark (Somniosus microcephalus / Niialingaq). Known for opportunistically feeding on carrion, it must have surfaced from its normal deep ocean habitat following the scent trail of the slaughtered whales. In doing so it was unwittingly hooked by waiting hunters. It’s been left unceremoniously hauled up on the beach rocks while the hunters attend to far greater priorities of this bountiful day. I brush my hand across the body of this three metre long leviathan, its grey black skin like course sandpaper to the touch. I suppose that someone’s going to come back for it. As it lies it’s not edible to anyone. Its flesh contains chemicals that when digested break down to neurotoxins, producing effects of extreme drunkenness. The meat is a local delicacy though and is prepared through a process of fermentation, which inadvertently produces an indescribably putrid flavour, which I discover later is best dealt with in the company of a decidedly strong Danish (or Icelandic) snaps.

Back at the whales, as the chilling polar stream bears down on me that afternoon, I become more aware of my aching ‘rifle’ shoulder and my freezing appendages. Standing on the black beach amidst the bloody behemoths I am suddenly conscious of my gawking presence. I step back to join the local throng. A young boy sidles up to me, and thinking I’ll surely be disgusted, proffers a slice of whale skin, cut fresh with his pocketknife. Much to his astonishment I take it and taste the salty crunch of thick skin. I revere the creature from whence it came and I know its life force is well serving to these lovers of the Arctic. Later, I’ll sample my own small whale fillets and discover that when seared quickly on a hot skillet it’s reminiscent, except for the oily sheen of lipids on the palate, of the lean sharp flavour of western grey kangaroo.

As the big whale is dragged further up the glistening black rocks by the local council’s front-end loader I find a space to approach its enormous white belly and the longitudinally-fluted skin of its great sagging throat. I press my open palm firmly onto the white smooth skin as a sign of respect. Slightly warm to the touch and firm under hand I sense the huge inertia of its presence, soft and smooth, yet solid and unyielding. As I lift my hand I see a faint after-image, the blood running back into the subcutaneous depression left by the force of my palm. I will not ever forget that fleeting moment – my palm’s outlined impression radiating from a life force still evaporating. I step back as the men with knives step in and the flensing and quartering continues with fervour.

I see the old man in the back of a pickup truck now. As it heads back into town, bouncing as it goes over the big beach rocks, I detect the pride in his community on his placid face. Surrounded by family and huge plastic bags of whale meat, blubber and the odd rib bone, he remains serene, his smile like that of the Dalai Lama. The gods of East Greenland have been kind and all is as it should be in Ittoqqortoormiit. The freezers are full. The winter is coming. And perhaps, before his hundredth year around this waxing polar sun, he will bear witness again as his people rally as one – just as in all the days gone by.

NB: All traditional species and place names are provided here in the local East Greenlandic language.

[Note: Written in early 2012 based on events that took place in September 2010]

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The Amerindian and the Miner

[Note: I wrote this piece in 2002 soon after starting to advise the Guyana Gold & Diamond Miners Association on ways to improve the environmental credentials in the backdam]

He may be a miner, but he’s Amerindian too.

And he may be Amerindian, but he’s a miner as well, and like all miners he had to understand the new environmental regulations: no more discharging of tailings directly in the creeks and rivers and no more hydraulic mining.

Guyana, the Land of Many Waters, has plenty of water to use for removing the tonnes and tonnes of overburden (up to 3 metres in depth in places) that covers the precious placer gold and diamond in the alluvial flats, river banks and channel beds. It also has plenty of bodies of water into which the tonnes and tonnes of fine slurry of silt and clay laden tailings can be dumped with seeming impunity.

It is the Amerindian people of Guyana that are the first to feel the negative environmental and health impacts of these widespread practices. Whole riverine communities (and in this tropical country they all are riverine) are affected and they can’t drink the muddy waters, which also contain potentially lethal quantities of bio-accumulated mercury (used to attract the gold particles out of the slurry through the formation of amalgam). The fish are poisoned and certain species are disappearing.

But mining must and does go on. Precious metals form the basis of our technologically and industrially based society, and gold and diamonds, while also possessing strange non-industrial properties to some human beings, are part of Global Village Inc’s rapacious diet.

So why mine if you’re Amerindian? Simple…if you don’t cash in on this hidden income, then chances are the Government’s going to let someone else make money from it. But it’s not that simple either. Government legislation has connived to make mining to the Amerindian people of Guyana a bitter-sweet prospect. Unlike all other miners, Amerindians who mine gold and diamond deposits found on their tribal lands (and this is a contentious issue in itself as there is preciously little demarcated native title in this country, after the British left saying that much more should be handed back) are free from the payment of royalties to the Governement of Guyana (GOG).

Some Amerindians make the connection, but not all: that at the current rate and the current state of zero environmental regulation (Note: there are now new laws coming in the Mining Act and the new EPA Act and the newly established EPA agency have umbrella jurisdiction too, but the policing in such remote and wild locations is a logistic impediment) mining is bad for their health, livelihood and sacred lands. But for a people caught between cultures, the westernised-globalised one based on the consumption of imported good and services forces them to see mining as a ready-made solution. What’s more it’s a form of employment and income, which unlike other forms of income, doesn’t require that they migrate to the semi-urban coastal conglomeration that is home for the overwhelming majority of Guyana’s ever-dwindling tiny population of 698,000.

Information and studies on environmental impacts of mining have been made. Last year I met Amerindians on the Middle-Mazaruni who still didn’t know where the results were for the hair samples they’d surrendered to an internationally-funded mercury study. This information, there if you ask for it, shows about 10% of the population with body mercury levels above the WHO safety thresholds of 5ppm.

After over two years in this South American country, that’s neither Latin American nor truly Caribbean, my work in the interior has been based on relationships, relationships with the people, with the miners, with the land, with the coast and with the economy. And dealing with miners, they told me as I started this new job (a consultancy with the GGDMA), was crucial to the success of the project. The Government of Guyana wanted the rivers clean but their impetus for change was internationally driven. Attractive re-financing of foreign debts (something Guyana may disappear off the face of the planet because of, especially if its remaining population all depart for the extra-territorial precincts of NYC and Toronto) comes at a price: the increased production of cheap exports for sale on foreign markets. But these exports, bringing precious foreign exchange earnings in a IMF structurally-adjusted Guyana, also need to be seen to be human-rights friendly and environmentally-friendly commodities. And so the sudden interest in environmental remedial works in the backdam (a general term for the areas, agricultural or bushland, away from the populated Atlantic coastal margin) seems to have been driven by this motivation. The GGDMA were forced to dance to the GOG’s demands and external funding was called into drive the new tailings management project.

Land dredging or low-tech hydraulic placer gold mining may become a thing of the past in Guyana as it has just about become everywhere else. The fact that Brazilians, Venezuelans, even medium-scale Australian operators have flocked to the lawless jungles of the interior of Guyana is because they can continue a low-cost (but commensurately low profit) form of mining that had since become outlawed in their own respective countries. In those countries mechanisation toward dry mining was enforced: it increased the profit margins, which was good for a government eager to realistically cash in on a previously hard to regulate industry of small, transient, unorganised miners – pork knockers as they romantically call them in Guyana, mechanised fossickers as you may find them called elsewhere) – and at the same time addressed all important environmental standards. Less tailings were produced and with increased mechanisation, rivers and creeks could be effectively isolated from mine operations with process water being regulated and contained for settlement on site.

In dealing with the government, the miners and the Amerindian communities, I soon became aware of the monumental leaps required to achieve this utopia.

So what of the Amerindian miner?

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Where the Black Water Runs Clear

[Note: I wrote this in Guyana in 2002 while working for the Guyanese Geology & Mines Commission on a Canadian-funded project as environmental advisor]

Carefully I navigate my teeth, gums and jaws around the wonderfully aromatic curried powis (a large clumsy canopy-dwelling bird, sort of a cross between a bush turkey and a buzzard), ever mindful of the sharp and jagged shattered bones, hollow and tubular, that have already punctured my gums in places. As camp cook, this is Snowy’s early morning revelry, afforded by the fortuitous passing of an Amerindian hunter, keen to offload his avian prey plucked from the rainforest canopy for some cash. As we devour his bush kitchen creation, prepared in the Guyanese way with deft blows from the cutlass and an ample portion of East Indian spicy curry, Snowy is philosophising in his uniquely Rastafarian way about our good fortune and what the universe may be attempting to say to us all. Snowy, a strange name for a man whose skin shines sheer ebony, works alongside his lithe and able-bodied assistant, Rastaman (Troy). They are both wary of our team’s waning enthusiasm for the continued fare of baked camp-oven bread and salt-fish curry. Fresh meat is on everyone’s mind.

Our jungle camp is the field outpost for the Guyana Geology & Mines Commission (GGMC) in the remote North-West District (NWD). The disputed border with neighbouring Venezuela lies nearby to the west. The Barima River, upon whose steep banks we are perched, starts its journey in Venezuela then winds its way through this undulating limestone lowland jungle, before crossing back again and discharging eventually into the Orinoco Delta. Not far from here just a few hours away is the site of the infamous Jonestown, virtually indistinguishable now from the surrounding jungle, where in 1979 were found the remains of American cult leader Jim Jones and over 900 of his followers, supposedly victims of a mass suicide. But for my Guyanese colleagues this bizarre historical event is furthest from their minds.

Our outpost is nothing more than a series of huge canvas and nylon tarpaulins stretched across an A-frame structure made from bush poles. Beneath this we hang our hammocks and take refuge from the daily downpours. As environmental mining consultant to the Government of Guyana (GOG) and the Guyana Gold & Diamond Miners Association (GGDMA) I am based out of these illustrious digs for several weeks at a time. My colleagues on this project are just two of the handful of mining engineers in the country. Our task as mandated by the GGMC Commissioner is to address the negative environmental impacts from the placer (alluvial) gold and diamond mining in these remote locations. We’re two days by Atlantic ferry and inland river speedboat from the coastal capital of Georgetown. But once you’re here there are muddy roads to travel. Four-wheel drive vehicles, their trays overladen with cheering miners, heavy dredging pumps, PVC pipes, barrels of diesel and female sex workers, roar past our camp between the inland river town of Port Kaituma and the various mining camps, or backdams as they call them in Guyana.

The bush meat devoured Terry, the staff driver, resumes his awkward position under the four-wheel drive, greasy hands tinkering above him. He’s mumbling to himself about how he gets neither support, parts nor time to maintain this our only work vehicle. With mining camps springing up all over the place as people claim to have hit new placer deposits in the buried gravels, our environmental extension activities demand constant travel between shouts, as the gold-fever affected miners call these new claims, and this affords no down time for the ailing Hilux Dualcab utility. But Terry is a relentless man.

Our departure this morning has been delayed by six hours as Terry strained and sweated rivers to repair CV joints, steering rods and sagging suspension leafs. This hurry-up and wait scenario is well known in these parts and taking advantage of the situation Snowy was able to prepare us the tasty meal of curried powis before our delayed departure for the backdam. I decide to sneak in some hand washing down by the cool and crystal clear brook, tinted with the tannins oozing from the jungle floor. In Guyana they call this blackwater and it has a national reverence and supposed magical qualities: it is said that if you drink the blackwater and eat the labba (a diurnally active jungle floor-dwelling rodent, the smaller cousin of the largest rodent of them all the capybara, and a highly prized bush meat) then you’re bound to return to Guyana forever. Escaping into the jungle out of the harsh heat of our camp clearing is a welcome relief and I am joined at the favoured washing spot by the women from a small Amerindian community nearby. They laugh at the white man doing his own washing, as they beat and slap their mens’ clothes upon the moss-covered rocks into bucolic obedience: a state resembling cleanliness. However, I’m more at odds with another dilemma: an environmentalist adding to the steady inflow of detergents and phosphates into these pristine streams, these revered blackwaters.

Yet is the blackwater really revered? The miners are dumping tonnes upon tonnes of tailings into these rivers, and not far from the one that I now lie immersed in they have turned them from blackwater to milk chocolate, killing biological activity through sheer sediment load and the bio-accumulation of mercury. The Amerindians complain to the Ministry of Amerindian Affairs because they can’t drink the water or safely eat the fish (unbeknown to many of them and according to a WWF-funded national study done three years ago, yet withheld from effective publication by the GOG, they have levels of mercury in their hair above safe international thresholds). The Minister for Amerindian Affairs, recently occupied for the first time by an Amerindian and a woman at that, complains to the Minister for Mines (who’s also the Prime Minister), who in turn complains to the Commissioner of GGMC, who thus assembles his office-bound managers, gives them a good rap over the knuckles and says were going on a field trip.

The midday sun is now burning my white white skin as I continue to hurry-up and wait with my Afro-Guyanese colleagues. Looking as roadworthy as can be, bound with wire and odds and ends, the Hilux is now ready to meet the fact-finding entourage of the Commissioner and his managers. Travelling by light plane from Georgetown to Port Kaituma and then by four-wheel drive out to the camp, they arrive visibly shaken and thankfully late just as Terry makes the final adjustments. Terry looks as seriously run down as the vehicle: he’s suffering a relapse of malaria, something very common in these parts and which I would later feel the full life-threatening effects of myself. The rest of us fresh from morning bathes and tropical idleness, rally ourselves into activity, as the Commissioner makes a cursory tour of the jungle camp and staff quarters. Apart from the blood stained dirt floor, which Snowy spilt during his earnest preparation of the wild bird curry, the camp looks good, but the Commissioner is upset: there is no pot of coffee or cool drink for his entourage and he publicly berates poor Snowy for his lapse of duty. We all feel for him as we’re grateful for his culinary efforts just sampled, but we remain silent. The Commissioner is a commanding figure and the source of his real frustration is neither the paupered state of his NWD outpost, nor the fact that he’s just endured a back-breaking jolting ride from Port Kaituma, but more to do with the socio-environmental business at stake in the backdams. His message to the miners will be black and white and we’re all heading out to Eyelash, the name of the backdam with the worst environmental impact in the NWD, to accompany him on this important mission. Eyelash backdam is three hours drive, yet only thirty kilometres away over terrible mud-soaked roads. With the midday heat now pushing thirty eight degrees Celsius and the humidity at around ninety percent we set off, Commissioner in the front with a rapidly deteriorating Terry at the helm, his managers in the back seat and the field staff, including my two mine engineer colleagues, all crammed into the open tray. Today everyone seems intent on avoiding the wrath of the Commissioner.

Coming into any backdam in Guyana’s remote and underdeveloped hinterland is a culture shock. In many cases the number of Brazilian and Venezuelan miners is double the number of Guyanese. They have the capital and the technology to invest in a country which until now never had any environmental regulations. In Brazil and Venezuela, both geographic neighbours to Guyana, the government shut down the small-scale mining industry: too hard to regulate and extract royalties, and too hard to minimise the widespread environmental impacts. So the miners just picked up their equipment and moved over the border. Many Guyanese resent this influx, others see it as an opportunity to invest and learn.

But this is about to change, and in more ways than one. Guyana the last country in South America to adopt national protected areas legislation is also on a path to regulate the environmental impact caused by the mining industry. Big mines have had their share of criticism in Guyana in the past: after the huge and catastrophic cyanide spill into the Essequibo River (Guyana’s largest river) in the mid-nineties by Canadian transnational gold mine Omai, the large gold, diamond and bauxite mines have tightened up their act with huge dams now mandatorily holding all wastewater and tailings on site, and in Omai’s case, still only a few hundred metres from the Essequibo banks. It is the small-scale miner with almost zero collateral that is now the challenge for environmental regulation.

The small-scale miner, or pork-knocker as they romantically call themselves, is able to penetrate deep into the jungles, by boat and then on foot, and so the task of ensuring that all production is declared to the Guyana Gold Board for collection of royalties is a logistical nightmare for an under-staffed and under-resourced public service. In addition to this small but significant on-going loss of revenue is the inability to police the fledgling environmental regulations that specify that tailings must not be ejected directly into any drainage line, backswamp, stream or river, and that tailings dams must be constructed for the purpose of containment, settlement, and ultimately the discharge of cleaner water. Guyana is mindful of their resource (they don’t call it the Land of Many Waters for nothing) and as an interim measure the government has set the maximum turbidity limit for mine discharge water at 30 NTU (a unit of turbidity, where 10 NTU is the reading from one of those still surviving unpolluted blackwater creeks). However, most of the receiving waters in Guyana’s backdams are well over 1000 NTU, some peak at the 5000 NTU mark, while other near solid creeks are simply off the scale!

Working against plans to regulate this elusive industry is the fact that the Guyanese pork-knocker is essentially a subsistence miner, who knows of no other form of income generation. Close down the backdam as the Commissioner has alluded to and Guyana faces a social backlash: armed with the guns they use to defend their claims in the backdam, the miners may well converge on Georgetown, the small urban capital, already rocked daily by months of political instability and delinquent crime that some say is politically-sponsored. Murder and assassination are a daily occurrence and the tabloid press have pages devoted to the latest carnage.

Having arrived in Eyelash and secured the use of one of the local bush camp rum shops, the Commissioner orders for miners to be assembled in a hastily organised public meeting. The drone of hundreds of diesel generators is drowned by the melodic blasts of Brazilian forró music and the competing reggae and hip-hop favoured by the locals, as we go around inviting those not out on the claims to come and join the forum. Men are either resting in hammocks or drinking in the bars if not out dredging the overburden in the creeks. It’s like a frontier town: sleazy bars and restaurants strung along the single, mud road, a legacy carved out by the now defunct Barama logging company ten years previously. We manage to get together about thirty miners; nearly all are Afro-Guyanese. The Commissioner starts his diatribe.

“What we have here in Eyelash gentlemen, as in many other backdams across this country, is an ecological disaster. One that must be stopped!”

His words devolve into platitudes about how they must work better from now on. By the looks on these guys’ faces I can see that their reality will not bring fruition to the suggestions being made today. Our message is: recycle dirty water, build tailings dams, plan your operations. But these pork-knockers don’t have the money or the means to invest in machinery to build such structures, let alone the know-how to implement the planning necessary to bring change. Neither do the government’s mines officers in the field. Many of the Brazilians however, do have excavators and some environmental know-how gained from their experiences with legislators back home, yet in this frontier environment where visits from officials are seldom, they rarely bother when they know they can all get away with it.

The Commissioner’s visit is intended to warn the miners of a brave new future. Now his presentation has moved on to the risks of HIV infection and the prevalence of violence in the backdam, some directed against women and sex workers. The executive secretary of the Guyana Gold & Diamond Miners Association adds his comments to those of the Commissioner. He has little respect in these parts as the members of the GGDMA are mainly the big money men working larger mechanised operations away from these lawless backdams: the pork-knockers’ gripe is that the big money men always manage to get the Government to support their claims for tax breaks and concessions.

Weeks later I would return to Georgetown for my reporting duties with project managers and debriefings with government ministers. I would also meet with my friend, the Brazilian Ambassador to Guyana and he would have some news for me. In recent months the tide of Brazilian miners staking their fortunes in Guyana has turned. Recent rumours in the context of the newly elected government of Brazil of a re-opening of the small placer gold and diamond mining industry have started to lure Brazilian miners back home. Previously used as a scapegoat by the GOG complaining of lost royalty revenue escaping the country through illegal Brazilian miners, the government is now alarmed at the prospect of a local small-scale mining industry without the technological and informal financial backing of these Brazilian operators. And as a sign that other international trends are placing the GOG under further stress, the Prime Minister, with the portfolio for mining, in an address to industry regulators, miners and stakeholders, announced that just as international embargos on the so called ‘conflict diamonds’ in Liberia and Sierra Leone have reduced foreign incomes for those impoverished nations, the potential embargo of non-environmentally friendly produced gold and diamond could affect Guyana’s foreign revenue in the future. The clean up must go on.

After the meeting and his warnings made, the Commissioner wants to take a walk into the backdam, and my fellow colleagues the mine engineers and I oblige, leading the Commissioner through vast clearings where gallery rainforest stood before, around dredge pits and milk chocolate coloured ponds. The surrounding emerald forest begins to cast long shadows but the sun still has plenty of bite left as we stand around and see the all too familiar mining activities churning gravel and overburden into slurry. We even see the occasional miner washing down his sluice box mats adding mercury directly to them: a dangerous and illegal practice. As I’ve witnessed on previous occasions I imagine the miner later that night putting the amalgam (the heavy combination of mercury and the attracted gold) into a sardine tin and placing it on top of the camp fire. The mercury will burn off as vapour leaving him to claim his little chunk of gold from the tin. The mercury vapour falls as it cools and contaminates the soil, the bush camp tables and the uncovered food. It also falls on the miners themselves. The GGMC has produced leaflets about the use of retorts and have even begun distributing low-cost versions amongst Amerindian miners, a group least able to access this health conscious hardware. But in all my travels I have never once seen a retort, let alone one being used to burn off and recycle mercury.

“Where is the original creek line?”, queries a perspiring Commissioner. “This is it!”, we respond, “You’re standing in it.” Mining practices have dredged all the channels in search of the placer gold and diamond (alluvial deposits in buried sand and gravel). The creek is a series of filthy ponds and abandoned dredge pits strewn with giant buttress tree roots and enormous burnt trunks, unfathomable in size and leaning dangerously over the dwarfed miners below, busy blasting away the overburden with water canons.

Satisfied that his managers have seen the reality, the Commissioner orders the return to camp. Terry is unable to drive. All afternoon he’s been suffering an intolerable cold sweat as the malaria fever takes hold of his shuddering body. It’s time for a now compassionate Commissioner to take the wheel, while poor Terry bobs and sways with the rest of us in the back of the Hilux tray for the return journey to camp. He’s in a bad way and there’s no treatment out here, but within a few days Terry would be fine: after all he is still a relentless man.

Back at camp the Commissioner berates his managers for not having attended to the living conditions of us staff in the field. There is talk of proper buildings with gauze netting on windows to provide decent quarters and office space, which would allow mines officers to undertake their arduous paperwork in the cool of the evening in a mosquito-free environment. But this is pie in the sky stuff. Bizarrely though the visiting entourage from head office have left us a porcelain toilet fixture. They say that it will be installed soon, but this is not a priority, well at least not for Terry shuddering in his cot behind us.

That night Snowy, illiterate, asks me to read him some of the newspaper. We have a new one, only four days old, which the recently departed head office entourage has graciously left behind. It is rare to get news in these jungle locations, and a Georgetown paper is a prized possession. The Guyana Chronicle talks of the latest wave of drive-by killings. This time it is of someone we all know: the wife of one of our geologists, shot dead in a neighbourhood rum shop in the capital. The bandits were targeting Guyana’s Public Prosecutor as he sat with his Justice Ministry colleagues. They wounded him but killed a number of innocent bystanders. The dead woman’s husband is away on a geo-exploration survey, way up in the next river system, far away from our camp and out of radio contact. We soon learn via the bush telegraph, over the departmental HF radio frequencies that a GGMC team has been sent in to find him and pass on the terrible news. That night swaying in our hammocks in a late cool breeze, mosquitoes buzzing just beyond the nets that enshroud each of us, we silently contemplate our battles. I am full of remorse for our geologist colleague and he doesn’t even know what happened yet. The symphony of frogs, crickets and the faint flutter of small insectivorous bats hunting inside our bush camp, lulls me to rest. But I’m mindful too that some bats are of the blood-sucking variety. Settling down for the night I curl my body inwards away from the edges of my mosquito net.

The remainder of the camp crew stagger in from their nightly torchlight bathes down by the creek and ready themselves for bed. I hear some laughing and references to the latest disappointing performances from the West Indies World Cup team: being Australian there’s always a lively debate when it comes to cricket. Snowy lights the oil lantern, a nightly ritual that I suspect has something more to do than just keeping a light on for those night-time toilet walks. As he tumbles back into the adjacent hammock I listen to his final Rastafarian philosophy for the day. I can sense that he’s just glad he doesn’t have to live in Georgetown and I guess that he’s sort of right when he surmises that it’s safer out here in the bush.

The black howler monkeys start up in the distance, their powerful roar barely audible, and I’m left pondering Snowy’s comments. Guyana’s hinterland is home to Amerindians, miners and misfits. If the backdam is going to be a safer place for all, then the blackwater must remain black, the labba must remain free from mercury and the pork-knocker must be capable of adopting the brave new world of environmental mining techniques. In this perfect world Amerindian tribes, with 14,000 years of ancestry on these lands, may then, too, have a say in their future. Or are these late night mental images just the beginnings of a rising malarial fever affecting my better judgement?

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The Land of Many Waters

[Note: I wrote this in Guyana in 2001 while working for Youth Challenge Guyana]

Guyana, on the northern Atlantic coast of the South American continent, has long considered itself part of the Caribbean community. On March 19 2001 this nation of less than one million people goes to the polls to elect a new President. Chris Curnow[1] focusing on the country’s northwest region, observes an indigenous movement that hopes to enshrine traditional ownership in the country’s laws. While the various political parties wage their campaigns on issues affecting the non-indigenous majority, the Amerindian Peoples of Guyana continue to focus their struggle on land rights.

Spend a week on the rivers, everglades and wetlands of Guyana’s north-west and you’ll find yourself in deep water, in a wet land beset by a noble struggle for recognition and land rights. The struggle may escape the casual sojourner, but this water-bound lowland caught between two mighty rivers, the Essequibo and the Orinoco (just over the disputed border in Venezuela), is not a place the traveller ventures, nor is Guyana for that matter. It is home to many of Guyana’s Amerindian People, as well as to Indo and African Guyanese[2]. My week, one of several so far, is spent in the company of Ivor Marslow, as we travel to remote Amerindian villages. Ivor works with the Amerindian People’s Association and it is his job to support this struggle.

Our small boat with an oversized outboard attached, navigates slowly through the mangrove-lined canals, the trees forming cathedral-like arches above, vaulted and majestic, filtering Caribbean sunlight onto the dark tannin-stained water upon which we glide. The locals call it ‘black water’ and Guyanese folklore has it that if you drink the water and eat Labba (a diurnal rodent about the size of a cat) you’re bound to return to The Land of Many Waters: Guyana’s persistent epiphany.

The aerial mangrove roots complete the religious architecture metaphor, their curving masses lining the small canal of the Moruca River, like the buttressed columns of those same vaulted arches. Suddenly the enclosed canal system, which has brought us up the Moruca from the warm and muddy Atlantic Ocean, opens into a gleaming expanse. On evergreen islands, fringed by coconut palms and dense with tropical lowland rainforest, live Caribs and Arawaks (two of the nine traditional tribes of Amerindian Peoples), in benabs[3], under troolie[4], on narrow paths and quietly living. They’ve been here and there. Their ancestors extend back 14,000 years in this same place.

Last September (2000) was Amerindian Heritage Month in Guyana. The young President with a mandate only by default, visited the sub-regional ‘capital’ of the North-West: Kumaka / Santa Rosa – a couple of villages joined together by the small footbridge that spans the dark narrow Moruca. He addressed the people and spoke of his adherence to the 1967 Amerindian Act. But this Act limits an active culture’s domain to confined areas in a vast and intricate wetland-island ecosystem. People use areas far greater than that demarcated by post-colonial governments.

After another hour of open-river travel, through impressive expanses of everglades – savannahs as the locals call them – we arrive at Manawarin, an isolated community, spread along various islands of sand and granite, overlooking the Manawarin River. Today the Amerindian People’s Association (APA) has gathered with the community in the old wooden benab by the community school (over-crowded and under-resourced, with 300 students and 5 teachers) to address the villagers. As on previous days, Ivor is asking people to view, comment and correct the resource utilisation map, recently completed of the Moruca area.

The resource mapping exercise used local guides and over 3000 GPS (global positioning system) readings to construct a map depicting how the indigenous people of Guyana’s north-west utilise, depend upon and manage the many and varied resources of their land and waters. It details hunting areas, hunting rights, nature farms, cultivated areas, fishing spots, crab hollows, troolie-palm harvesting zones, heart-of-palm collecting areas, archeological sites, culturally-significant precincts and more.

People need to know the Amerindian ‘footprint’ on this planet. The APA is committed to this. People need to also know that this ‘footprint’ is ancient and continues to tread softly but surely.

The recent demise of Beal Aerospace’s satellite launching site proposal was a victory for supporters of Amerindian culture and environmental concerns[5]. Lands were under threat of being locked away from a roaming people’s access. Troolie Palm fronds – highly sought after for traditional roofing needs – were concentrated inside the proposed development application.

In Manawarin, as children arrived for school on dugout canoes, converging on the wetlands from all directions, the men and women ponder the large resource map, taped to the benab’s broken wooden slatted walls. Light from outside beams through onto the dusty floor.

The question remained: Would these people from isolated communities, separated from each other as the Savannah bird flies, by only a few miles, be able to converge together to demonstrate to the government, to the powers that be, that this resource map is a true representation and clear proof of their continued and lasting right to the lands they live and gain life from? Would they be understood when they claimed that this land goes beyond lines demarcated in a time when governments ruled lines and consulted naught?

Has much changed? The APA wants this to change. The new government portents the possibility of a new constitution. Within this lies a new hope –  an enshrining of indigenous peoples’ rights governed by an Indigenous Peoples’ Commission. The current Amerindian Act does not enshrine the rights of indigenous peoples.

The focus of talk drifts away from the map. The captain arrives late and introduces himself, in a brief interruption to Ivor and myself. People are discussing the history of threats to their livelihoods and a process toward land rights. The older men mention threats from the neighbouring community of Wakapau, who seem to be pushing ahead with renewed demarcation arguments. The old men of Manawarin see this as a threat. They are growing in population. They need to maintain their community’s resource utilisation area – a term they find hard to employ, borrowed from the vernacular of the APA.

However, it appears that all that is happening is that communities are being pitted against each other. But there are shining lights. People speak of unified resistance, combining forces.

“Look at the Chinese[6] and the Indian people. See how they band together. When one falls, they all stop to pick the fallen up. This is what we must do.”, says the Manawarin Village Captain (Touchau in the traditional system).

Another village elder speaks of feeling sad with the current climate of threats. He advocates taking advantage of the APA’s offer of assistance and regional representation.

I’m left thinking of Australia’s indigenous struggle for land, rights and recognition. Like the Amerindian People of Guyana, the Australian Aboriginal People are a minority (around 2% of Australia’s population). And I feel that the Amerindian People, like Australia’s indigenous people, will also require the mustered solidarity of their nation’s non-indigenous brothers and sisters in order to bring firmly into reach what is justly theirs.

By midday the meetings are over. I have presented to the group about the aims and offerings of Youth Challenge Guyana. We prepare to leave in our small power boat. The flat wetlands and everglades extend far off. Evergreen islands form an undulating horizon. Big thrusting clouds fill the sky. A distant rain shower passes over the savannah. White-headed brown eagles perch regally on dead branches rising out of and overlooking the mosaic of reed, rushes and river. White herons and Savannah birds are present all about. Marvelous red dragonflies zap around the bobbing dugouts canoes beside me. Soon, like last night, the red and magenta pastels will etch the twilight sky. The geckoes begin to play. Dragon lizards, their cousins, the call it a day. The frogs and crickets will again begin to dominate the nocturnal auralscape. Candle flies will share the world of night-light, scarce as it is in Manawarin and other remote Moruca villages, with the low-burning kerosene lanterns.

People are at home. But are we at peace? As we speed off across the black waters of the Manawarin River, I remember the brilliant night sky and the peace that I have found in the Moruca area. I wish that spirit further on. May this land give life, sanctuary and inspiration for generations to come. May its indigenous custodians remind us of the interconnectedness of it all.


[1] Chris Curnow worked as Field Program Director with Youth Challenge Guyana [YCG] between 2000 and 2001. Based in Georgetown, YCG works towards its three strategic goals of youth development, community development and international cooperation and runs three programs a year with youth from Australia, Canada, Costa Rica and Guyana, working in remote communities on community identified infrastructure, youth and education projects.

[2] Afro-Guyanese are the descendents of African slaves (and indentured labourers after the abolition of slavery) brought here with the Dutch and English invaders in the late seventeenth century until its abolition in 1834. Indo-Guyanese are descendents of indentured East Indian labourers, brought to work the sugar cane and coconut plantations between 1838-1917, when slave labour was no longer an accepted norm in the ‘New World’ and who chose to remain here at the termination of their contracts. Both ethnic groups, with simmering inter-racial tensions, fuelled more by traditional political affiliations and less by the younger more apolitical youth, make up nearly 90% of Guyana’s population, in roughly equal proportions. Other minorities with similar histories linked by imperialistic powers are: the Europeans (descendents of Dutch and English settlers, and Portuguese, descendents of 30,000 imported indentured labourers after 1835); Chinese descendents of 14,000 imported labourers between 1853 and 1879. Today Guyana’s cosmopolitan population reflects it’s history of invasion, slavery and economic immigration, comprising Indians (43%), Africans (30%), Chinese (0.3%), Amerindians (7%) , Europeans (0.5%) and variety of mixtures (6.2%).

[3] Open-walled traditional wooden shelters.

[4] A highly prized palm frond from the Troolie Palm used for making roofs, now found in restricted pockets along the Waini River.

[5] In late 2000, the government vowed that it would independently seek to have the satellite launching site constructed on the originally proposed site – the lower Waini River. Potential aerospace conglomerates are being sought at present.

[6] Like the Amerindian People, but for very different reasons, the Chinese immigrants make up a minority group in Guyana. However, at 0.3% they occupy an even smaller ethnic grouping than the Amerindian People’s 7%.

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I’m a Map Person

I’m a map person. And recently I stumbled upon this map: Global catchment drainage in relation to whole oceans.

Legend: Major endorheic basins of the world are shown in dark gray; Major endorheic lakes are shown in black; Coloured regions represent the major drainage patterns of the continents to the oceans (non-endorheic); Continental divides are indicated by dark lines.

Legend: Major endorheic basins of the world are shown in dark gray; Major endorheic lakes are shown in black; Coloured regions represent the major drainage patterns of the continents to the oceans (non-endorheic); Continental divides are indicated by dark lines.

It made me dwell upon something for the first time.

That this something was most probably already the subject of numerous treatise didn’t seem to bother me. I pondered it none the less: Might there be a significant difference in the amount of surface water draining from the land into the various oceans? And what effect does this have upon the productivity of large ‘local’ oceans?

While I know that all the oceans mix to varying degrees, what does it mean that the area of lands that drain to the Atlantic (see map, which includes all the green, yellow-green and blue areas surrounding the Atlantic (including the African, southern European and Black Sea catchments that drain into the Mediterranean; and excluding the Arctic drainage lands)) is far greater than the area of lands that drain to the Pacific (only the purple areas on the map)?

And looking at the make-up of these ocean drainage divisions I would guess, at a quick glance, that the average runoff per unit area coming from the aforementioned Atlantic draining lands is greater than than average runoff from the Pacific draining lands.

Could one say therefore that nutrient inputs (i.e. those carried off the land to the sea by the various hydrological processes) are greater in the Atlantic than in the Pacific? And given that the area of the Atlantic is smaller than the Pacific, are the effects of a greater nutrient input further concentrated, giving rise to an Atlantic ocean ecosystem that is more productive than the Pacific? Before mixing? Maybe?

One could go on to compare the size of the Indian Ocean drainage catchments (all the red on the map) to that of the area of lands that drain to the Pacific, but accurate size comparisons are needed.

Why bother?, you say. Well this little map has certainly made me see the ocean ecosystems more as products of the land that nurtures them.

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Stream Dream

I just devoured this southern hemisphere analysis of the music streaming phenomena: http://tidbits.com/article/13211

As a result I’ve just installed Spotify on my Mac and signed-up for Pandora Radio.

With Spotify I can now stream ANYTHING from their 15 million track library (albeit with the periodic interruption of annoying audio ads – with the free version) from my Mac desktop and then send it to my Airplay speakers (this due to the fact that I’ve got Mac OS 10.8 Mountain Lion which has AirPlay built in*) in the lounge room.  I can do the same from Pandora’s web-based radio. In difference to Pandora and LastFM, Spotify is machine-based (not web-based) and allows the playing of albums. It also has the ‘radio’ concept like the other two services, which plays selections based on an artist you first select to name your new ‘radio’ after.

(* Apple iTunes has had AirPlay built in for some time. But if you’re not using a Mac with OS X 10.8, and you’re not using iTunes for your music, then you’ll need other solutions to wi-fi your music to external speakers from desktop services like Spotify or the web-based services like Pandora or LastFM.)

Today I listened to Local Natives’ new 2013 album Hummingbird – nice high and quirky. And now the Freelance Whales new Diluvia (2102) – sweet tinkly and longing. But the biggest find has been Cloud Cult, which came to me yesterday from Cinema Purgatorio, who were promoting the band’s new documentary film release based on 16mm archival footage and their collective audio/visual creative anthology. And so I’m streaming Cloud Cult and Cloud Cult-based ‘radio’ as I type. And I’m going to look at their new film.

Meanwhile, on Spotify, I’ve turned off all social networky stuff, like letting other Spotify members know what I’m playing, or sending updates to my FB or Twitter accounts of similar nature. I’ve also turned on Private Listening, which would stop all permitted/authorised social networking in one foul click.

The Spotify app is also now on my iPhone. However, without paying for the service, you can’t steam or listen to anything. You can use the app though to research band stats, biographies and other related tidbits.

In difference to the iPhone Spotify app (at least in the Southern Hemisphere – geo-licencing constraints apply), the Pandora iPhone app allows free radio streaming.

And so I’ve entered the world of streaming music. Does this mean I stop buying CDs

Not yet! I still love the light-bending plastic

Yours from planet lars

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Darkness on the Edge

With my ‘Darkness On The Edge of Town’ 1978 Tour t-shirt on, we set off through the darkness on the edge of town.

It was 04:30 and mum and dad were driving me from Hyams Beach to Bomaderry to catch the 05:13 train service to the Domestic Airport. I was on my way to see The Boss! And indeed all good journeys start somewhere. In the darkness. On the edge.

Later today at the base of the famous Hanging Rock in the ancient Mount Macedon Ranges, my mate B and I will be joining the faithful for the open-air ‘Wrecking Ball’ concert by Bruce Springsteen and his E Street Band. It’s sure to be a special one at this hallowed ground – historically already the place of picnics and swooning ladies.

Temperatures have dropped they tell me and a maximum of 15 degrees Celsius is expected. Lets hope we warm things up down there!

The last time I saw Bruce Springsteen was early 1985 at the newly-built Sydney Entertainment Centre. It was his first tour Down Under. It was my first ever live music experience! I was 17 years old. He was 35. And boy we’ve both done some ‘Growin’ Up’ since then!

The new album and tour is called ‘Wrecking Ball’. And ironically my mate B’s construction company is the one currently responsible for the massive Darling Harbour redevelopment. This will involve the complete destruction -amongst other things – of the Sydney Enterntainment Centre.

So bring on the Wrecking Ball! Bring on the power of words and music. And bring on the memories that no wrecking ball can ever destroy!

Cheers
Chris
On board a South Line train
Southern NSW
Easter Sunday
31 March 2013

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