Friday, March 04, 2016

IWD2016 - Celebrating women: A champion for the rights of indigenous people

An encounter with an innovative technique known as participatory three-dimensional modelling was to prove a turning point in the life of a young tribeswoman from rural Chad. She now travels the globe to advocate for the rights of her own and other indigenous communities, and to press for their voice to be heard in negotiations about climate change, on which their futures depend.

Growing up as part of the M'bororo people – traditional semi-nomadic and nomadic herders living in Chad and neighbouring countries – nothing could have prepared Hindou Oumarou Ibrahim for the turn her life would take once she was introduced to participatory mapping. At the time, she was a young woman, working to gain recognition of her people's rights, and especially for access to the natural resources that are critical to their livelihoods.

Participatory three-dimensional modelling (P3DM), or participatory mapping, brings together traditional knowledge from local communities about their landscapes and ecosystems with data on physical features, such as land elevation and sea depth. The result is a scaled and geo-referenced three-dimensional (3D) model, which can be a powerful tool for knowledge building and communication, as well as for gaining recognition of local communities' rights to be involved in decision-making that affects their natural resources.

Hindou's introduction to P3DM came through the Indigenous Peoples of Africa Co-ordinating Committee (IPACC), a network of 150 indigenous peoples' organisations in 20 African countries. IPACC had been introduced to participatory mapping by CTA's P3DM expert, Giacomo Rambaldi, and supported in its use as a tool for gathering evidence for indigenous peoples' arguments in national and international negotiations.

A bitter conflict

Encouraged to learn about the practice through a P3DM exercise in Gabon, Hindou spent two weeks living with local pygmies and helping them to build a participatory 3D map of their jungle landscape. The pygmies had lost some of their hunting and fishing rights when a national park was created, and the mapping exercise succeeded in its goal of convincing the government that these indigenous people had a right to be consulted about decisions affecting their homeland.

Hindou was hooked.



"It was a long way away from my own community and very different, but I found the exercise exciting and interesting," said Hindou, who is Director of the Association des Femmes Peules Autochtones du Tchad (AFPAT) and IPACC's Executive Committee representative for the Congo Basin region. "It was the first time I had seen all the intergenerational people mobilised – women, youths, men and elders. I realised that if we did this in my own community, it could help resolve a great many issues."

That chance came in 2012, when, with CTA support, a mapping exercise involving Hindou's own M'bororo people was organised in the southern district of Baïbokoum, the scene of conflicts between nomadic herders and sedentary farmers. Increasing scarcity of natural resources, especially water reserves, was being exacerbated by climate change and population growth, and the bitter contention between the two groups was threatening to spiral out of control.

Hindou was closely involved in the P3DM event, organising the workshop that preceded it, which brought together herders, scientists, UNESCO and World Meteorological Organization representatives as well as government officials for the first time. Once again, participatory mapping proved to be a winning approach. The model-making process enabled all players to have an overview of the contested area, highlighting where the farmers had barred the routes used by herders to take their cattle to water and identifying a range of solutions that would be acceptable to all.

The mapping exercise showed that indigenous peoples could play an effective role in decision-making, from which they had always been excluded in the past. And it gave a new sense of self-confidence to all members of the community, especially women.

"We took the opportunity to increase the capacity of women to express themselves, showing men that the women had a voice and that their opinions were sometimes more valuable than those of men – and the men accepted this," said Hindou. "As a result, women had a greater say in community affairs."



Powerful traditional knowledge

At a personal level, the mapping exercise also proved an eye opener for Hindou herself.

"The impact on me was huge. This was my community, so I knew all the traditional knowledge, but it helped me to understand things that didn't belong to my own generation," she recalls. "It changed my life forever."

Hindou now uses P3DM in all her work, to illustrate the importance of conserving traditional knowledge, how to marry it with scientific knowledge and using both to combat climate change and protect the environment.

Although her roots are still firmly anchored in her community, Hindou has become used to travelling the world to make presentations and put the indigenous people's case to high-ranking officials in climate-change negotiations. For the past 10 years, she has been a regular participant at meetings of the UN Conference of the Parties (COP) to the UN Framework Convention on Climate Change. She is Co-Chair of the International Indigenous Peoples' Forum on Climate Change (IIPFCC), which represents the interests of indigenous peoples throughout the world and presents these at COP negotiations.

"Climate change is a massive problem for indigenous people because we depend on the environment. For any indigenous people, from any corner of the world, livelihoods are linked to natural resources, for our food and medicine, for everything, so if there are floods or droughts the impact is greater for us," she said. "Of course, it is highly unusual for someone of my background to be travelling the world and speaking at conferences and negotiating. But for me, it is important to change the life of my community. I know my people are proud of what I am doing and I can never give up my work. I want to help my community to adapt to climate change, and you cannot talk about climate change without talking about the rights of indigenous people."

Reposted from Spore with permission.

Thursday, January 21, 2016

Hands on Culture - Participatory 3D Modelling with Mandingalbay Yidinji People in Australia



This video is about the 3D mapping project of the Mandingalbay people near Yarrabah North Queensland. This project was supported by the Wet Tropics Management Authority, IUCN and CTA to producing a short film based on the amazing project the community took on to bring their 3D mapping project to life.

Monday, January 11, 2016

Di mbei di dee Saamaka sëmbë mbei di ageesi kaita de seei u de sa seeka sondi u de (video voiced in Saamaka)



Feifi teni jaa pasa kaa, di wan feifi dusu Saamaka sёmbё so bi abi u voloisi di de mbei di dan. De bi abi u kumutu disi di kamian te ka dee gaan sёmbё u de bi ta libi a di Saamaka lio. Te ku di daka u tide di voloisi aki dё a de pakisei eti. Dee Saamaka sёmbё dee ta de a moo libasё u di Saamaka lio ta abi umёni boöko hedi, we bika de an feni leti u di matu jeti. So seei pasi ta mbei ta ko a di kamian te ka de ta libi. Di mbei u di ageesi kaita u di tan kamian u de, ta konda fa de seei ta si di libi u de, fa de ta woko ku di matu, so sei di kaita sa heepi de u gaan lanti sa fusutan de moo bunu u de ta sa a wan taki a dee sondi di ta pasa a di konde.

Version française: http://goo.gl/ggXyw5
English version: http://goo.gl/hS5nKb

Saturday, January 09, 2016

Speaking of Home - The story of the Mount Elgon Ogiek



The Ogiek peoples live on the slopes of Mount Elgon in Kenya. This documentary shows the Ogiek's relationship to their homeland and to the world.

As indigenous peoples without official minority status in Kenya, the Ogiek have gone through evictions from their native land for decades. Time after another they have returned to their land to continue living in the forest.

The documentary is the Ogiek's story, in their own words, of their hopes before the 2013 Kenyan elections. It was filmed in Chepkitale, Mt. Elgon in 2012 during a 3D mapping workshop.

Through developing a 3D map of their land, the Ogiek not only strengthen their cultural identity, but can show that the land said to belong to someone else, is rightfully theirs.

Credits: The film has been produced by SHALIN Suomi Ry and has been featured at the Helsinki African Film Festival.

More on the case is found here.

Knowledge and cultural transmission in Kenyan participatory 3D mapping

This film interview of Dr. Nigel Crawhall, Director of Secretariat at the Indigenous Peoples of Africa Co-ordinating Committee (IPACC), is his explanation of the intergenerational ecological knowledge transmission in participatory 3-dimensional modelling (P3DM). Crawhall discusses his observations on intergenerational interaction when the Ogiek community of Nessuit, Kenya, built a geo-referenced 3D model of their mountain forest landscape in 2006.



The mapping exercise was attended by representatives from 21 Ogiek clans, and an area of 52,800 hectares (ha) was mapped at a scale of 1:10,000. Participants included close to 120 representatives from the different clans, both men and women. Elders populated the model with their memories dating back to 1925 and reconstructed the landscape as it was at that time. The model displays 64 data layers including different types of areas, points, and lines. In 2008, the Ogiek people expanded the coverage of the model to include further 40,000 ha.

This kind of physical 3D model creation can serve the community for the following:

  • Generating spatial geo-referenced data based on a community perspective on land use, vegetation cover, resource distribution, tenure, etc;
  • Storing and displaying such data at a community level;
  • Supporting intra- and inter-generational knowledge exchange;
  • Adding value and authority to local knowledge;
  • Involving communities in developing resource use and management knowledge;
  • Conducting preliminary collaborative research on distribution of species;
  • Monitoring jointly with the concerned stakeholders' changes in land use, vegetation cover, human settlement, infrastructure development, and other features;
  • Serving as a benchmark; and
  • Supporting the learning of local geography and resource use.

The purpose of the model was to record traditional territory and land use patterns, as well as memory and history from a land use and environmental perspective. As reported here, through map building and coding, the clan experienced participatory community enthusiasm and cooperation between elders, young adults, and youth on intergenerational knowledge, language, and heritage transfer, tapping knowledge otherwise lost over time. The 3D style of the map encouraged explanation of the clan’s historical land use patterns and included creating a key or legend to increase understanding of the interrelationships of land, vegetation, altitude, and layers more of information, leading to more complex environmental knowledge that other methods, for example walking on the land, might not provide.

In addition, young people gave attention to the process and listened while elders debated historical use patterns from their memories. A linguistic dimension, which evolved due to the use of English, Kiswahili, and Ogiek, drew out more explicit meaning of vocabulary in Ogiek. Intergenerational knowledge transfer affirmed the elders' lived experience, and the process transferred to the younger members of the community the realisation of the complexity of their environment and the depth of knowledge available to them through their elders.

Source: The Communication Initiative

More information on the case is found here.

Wednesday, January 06, 2016

The Right to be Different: Struggle for Water and Identity in the Andes



In the parish of Licto, near Riobamba, in Ecuador, the indigenous population fought for its water. Indian peasants participated in the design, construction and organisation of the irrigation system. After more than 20 years the water finally reached the community. The story is told by Inés Chapi, an Indian woman, who came a long way from being oppressed and discriminated against to become a most respected irrigation organiser in the system.  In the Andes they call it blood of the earth, the source of life from which other life grows. Water, feeding the land as well as the imagination. Giving rise to rituals and myths, fueling tradition and culture. Ancient and modern conquerors of these highlands denied the indigenous people access to springs and rivers. Water became a source of conflict. And usually the Indians got a raw deal.

Based on: The Rules of the Game and the Game of the Rules’ by Rutgerd Boelens; Executive producer and scenario: Barend Hazeleger; Photography: Thom Deelstra; Sound recordist: Juio Gorck; Editing: Jan Pieter Tuinstra & Barend Hazeleger; Scientific research and Interviews: Rutgerd Boelens; Produced by Agrapen and Wageningen University (2003)

More on the case: http://bit.ly/1OAlBsX