Lázaro Mecha; as Chief of the Maje Embera Drua indigenous congress of Panama (on Maje Embera Drua), in the Bayano Region, which is currently organized by the indigenous congress (Maje Embera Drua indigenous congress):
The history of indigenous communities dates back to when the Bayano Region was occupied, in past centuries, by the Embera, Unión Embera and Maje Cordillera peoples. The construction of the Bayano Dam took place between 1972 and 1976. From 1973 to 1977, the indigenous peoples who lived in the area were relocated. In the case of the Maje Embera Drua people, they were moved using force and threats from the Panamanian State, which is seen today in the Unión Embera community.
There is an intrinsic connection between the Embera communities with their territory and the natural resources found in that territory. As such, it is necessary and indispensable to protect these to ensure that the indigenous can continue living their traditional way of life and that their cultural identity, social structure, economic system, customs, beliefs and distinct traditions are respected, guaranteed and that they must be respected by the Panamanian State.
The right to the adjudication of collective ownership of the Maje Embera Drua territory is one of the special issues for indigenous peoples, who have been fighting for decades before the Panamanian State. Over the years we have had the support of the rule of law that considers us indigenous peoples. Despite this, there is a marginalization of our existence in the territory, whenever there are development opportunities in the territory.
In recent years we have been threatened by the deforestation of our natural resources, and the new challenges of the interconnection with the outside and privatization of Lake Bayano, where we fish, thus putting our food security at risk.
At this moment there is a fear on the part of the indigenous society that they are about to lose their rights to their indigenous territory and to their natural resources, due to the great challenges which are present.
We want to ask international organizations as well as environmentalists to support us directly with emergency campaigns for our Maje Embera Drua territory in Panama.
Sincerely.
Lázaro Mecha.
Indigenous chief Maje Embera Drua, Panama.
Contact: mechacaciquez2014 (at) gmail.com
Part I discussed ecofeminisms and an overview of the Paris Agreement. This part II links those together by analysing the Paris agreement through an ecofeminist lens, demonstrating its importance for the degrowth movement.
This piece discusses how ecofeminist theory can help understand nuances and draw insights on the Paris Agreement's dominant narratives. It explores how binary thinking and specific forms of knowledge are presented in the Paris Agreement and how it is, therefore, not possible to see it as a proper vehicle for climate, social, and gender justice.
Reconciling degrowth and law isn’t always easy, given the anarchist underpinnings and anti-statist leanings of some in the degrowth community. One vision of a degrowth world is of decentralized, autonomous, convivial communities of people in tune with their supporting ecosystems, consuming no more than they need, sharing as much as possible and treating each other with compassion, fairness and mutual respect. No central state power, no police, no borders, no masters and servants, no conspicuous consumption, no oppression. This, however, doesn’t necessarily require a world without law, just a world with law that is much different from the forms of law that prevail in today’s rapacious and unjust world.
