SpeakNews Writes for Rights
In this issue: + Local Community Action + U of A students send delegation to tar sands + Head coverings and neckties
No. 6 | Winter/Spring 2010 Quarterly | Always Free
In This Issue +
Editor’s Message
2
AJ Reitsma
+
Covering is Oppression
3
Khalida Tanvir Syed
+ +
Community Action Jon Lai
8
With my own Eyes. Students Travel to Fort Mac.
11
AJ Reitsma
+
Voices from the Lubicon
16
Edited: AJ Reitsma
+
Questioning Muslimah
18
Khalida Tanvir Syed
+
Reclaim Ruby X
I t h
20
Editor’s Message Welcome to the Winter/Spring 2010 issue of SpeakNews! It was a long time coming but here it is! I definitely learned a great deal in the publication of the last issue and this one! Before she left, Jackie and I had discussed how we hope to transform Speaknews into a more community-based and focused paper. This is not to say that we do not want to focus on all sorts of issues; as always, our audience and our writers direct us. However, in this issue, there is definitely a more local focus. Check out Jon’s article to learn more about how a community can work together in the interests of human rights. Learn much about the oil sands, which rest right in our ‘own backyard’ and are the subject of so much debate. SpeakNews comes to you four times a year, brought to you by dedicated journalists from the University of Alberta campus, the Edmonton community, and around the world. In each issue, we strive to bring you the most relevant under-reported news and views at the local, national and international levels. Subscribe or volunteer by emailing jhr.speaknews@gmail.com. Then, spread the word to your fellow writers, photographers, and activists - let's do this thing together. Thanks for reading! Your editor, AJ Reitsma
Get In Touch Volunteer for SpeakNews! We’re always looking for new additions to our team, and one of our most important goals is to provide a welcoming and constructive environment where you can develop and enhance your media skills. Whether you’re a wordsmith, a photographer, or a Photoshop junkie, if you’ve got passion for media and human rights, give us a shout – we’d love for you to join us.
780.232.6744 jhr.speaknews@gmail.com http://speaknews.wordpress.com/ Care of Alberta Public Interest Research Group (APIRG), Hub International Mall, University of Alberta, 9111 112th St. Edmonton, AB T6G 2C5 2
When is Choosing to Cover Your Body Oppressive: Is the Tie a Symbol of Male Oppression in the West? Khalida Tanvir Syed
Women praying dhuhr (on jummah) at the Islamic Society of Akron & Kent. Beth Rankin (BohPhoto) from Kent, OH, USA. Wikimedia Commons. Public Domain.
As a women of Muslim origins and born in the East, I am often dismayed by developments in Canada and in many other Western nations concerning Muslim women‘s use and choice of dress styles and head-coverings such as Hijabs, Niqabs, and Burkas. These have become the subject of significant controversy and debate. In some countries, the coverings and the women who choose to wear them are deemed so dangerous that legislation has been enacted to restrict or limit the use of such coverings in schools, the workplace, or other public settings.
3
In my circle, some think that all the controversy is result of ordinary Joes or Joans ignorant of Muslim practices and the reality of Muslim women‘s choices clamouring for legislation and rallying against these ‗dangerous‘ and ‗oppressive‘ coverings. Often in the process forgetting that, it is they who are limiting women‘s choices. In some extreme cases, such as an incident in Australia, all the clamour-leading gangs of men to chase down and corner women who choose to wear Hijabs so that they can forcibly remove these ‗offensive‘ coverings from women‘s heads all in the name of women‘s liberation and rights.
I too held this view for a while, but sadly soon discovered that such biased views are held by many in all occupations, even those whose job it is to prepare teachers to work with students from diverse backgrounds. When does one person‘s choice of clothing and coverings become controversial and oppressive because it conforms to practices or the norms of a group one identifies with and not another‘s? Let me explain what I mean: In the fall of 2007 I was sitting in a PhD Seminar in a Canadian University with eight white graduate students and a white middle class professor all of European origins. At one point in the class, the professor directed his attention to me and to my surprise asked: ―Do Muslim women feel oppressed because they have to cover their bodies and heads to conform to their faith and cultural norms?‖ The question and the way that it was posed angered and shocked me. I was not expecting that lack of sensitivity and knowledge from a professor who was supposed to be an expert on diversity education and a member of the University‘s diversity institute research team. Left speechless, I could only look at him in shock and disbelief. There I stared a man who himself willingly had covered himself from neck to toe in conformity with his culture‘s norms and expectations, but who had the audacity to ask me if I felt oppressed for willingly doing the very same thing. After a few moments, I found myself addressing him and managed to say,‖ If women willingly choosing to cover their bodies is sign of oppression, then I think men like you in the West are as equally oppressed as are these women.‖ It is not logical to wonder why men who cover their bodies to conform to their culture‘s norms of ‗appropriate business dress‘ are not considered oppressed, but women from the East who make similar choices are? In his mind, why was I oppressed but he was not, when we were both exercising our right to choose our ‗dress‘? If I am oppressed for choosing to conform to my faith and culture‘s dress code, is he not equally oppressed for doing so? To my surprise, the professor did not like my question and chose to move on to other subjects. This incident and others since have led me to conclude that the problem with many in the West, well educated or not, including my former professor, are unaware of their biases, lack cultural knowledge and have limited cross-cultural competency. They lack either the time or the will to
do some basic research and reflection. It is far easier to assume that what ‗we‘ do in the West is always advanced and right and what ―they‖ do in the East is always primitive and wrong or to simply rely and accept without question common stereotypes, misinformation, and misconceptions about other groups. It is so ironic that in West there is so much concern being expressed for Muslim women‘s rights and yet many of these same people fail to notice the continued sexism and oppression of women in Western societies. When I look around me, I can‘t help wonder how they fail to note how women are mistreated. I see women being objectified and treated as sexual objects in the media and in popular culture. Yet I hear and read statements such as ―Eh well, Muslim Women are oppressed because they cannot choose their dress code.‖ Equally problematic, is the notion that ―Show me your face otherwise there will be no school or other public services for you‖. If we followed this logic that one‘s face must be seen to have service, to show identity, then we should shut down all universities distance education programs, stop using telephone radio services and internet because you cannot see the face of the persons involved. If you want to see my face for security or identification: Hire more females in workforce, because a woman who chooses to cover her face in public, will be happy to show her face to female public servants, female teachers, female customer officers, female medical doctors and of course female police officers but not to men. NO MORE! Why is a piece of cloth so dangerous? Why do we not pass legislation that outlaws the use of balaclavas? I can guarantee you that balaclavas are far more often used in crime and other illicit operations than are the Niqabs or Burkas. When was the last time you heard of a bank being held up by a woman in a Hijab, Niqab, or Burka? The willingness of many politicians to jump on the campaign against Niqab/Hijab shows that they are too willing to exploit any issue for power and do not hesitate to waste taxpayers‘ money and their own time and energy to limit Muslim women‘s rights to choose how to dress. Do they really think that they can stop women wearing what women choose to? Let them waste their time and energies, and our money! But beware, sometimes these negative and aggressive actions do more damage than good.
4
―There I stared a man who himself willingly had covered himself from neck to toe in conformity with his culture‘s norms and expectations…‖
The Quran says, ―Ignore the fools!‖ Well, women will keep wearing Niqab/ Hijab because we choose to do so. Many women will be encouraged to do so as an act of defiance and resistance. As Martin Luther King, one said, ―Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. ―(Martin Luther King, Jr., 1990) On May 6, 2010, I attended a Public Teach-in Café: What is a Hijab? Why Niqab? The promotional material for the event stated, “Are you wondering about what Muslim women wear and why? Come to a Public Teach-in Café and listen to Muslim women tell their stories in their own words. Ask questions so we can understand each other in the spirit of an inclusive Canada.” The event was organized by Islamic Social Services Association (ISSA), and sponsored by several local and national Muslim agencies such as CAIR-CAN and held at the Carol Shields Auditorium, Millennium Library in Winnipeg. Almost 150 people attended the majority of them non-Muslims. The stories the Muslim women that were featured in the panel were motivational and insightful and Sister Shahina Siddiqui answered questions with wisdom and humor. The stories that young and adult women shared were so powerful and I was impressed that they had the courage to speak out and speak loudly. Their message was clear and loud: No more! Be quiet! We will not be dictated to by Muslim or Non-Muslim political leaders. Stop stereotyping Muslim women. Stop limiting our right to choose. I was inspired by the sight of Muslim women standing in solidarity against injustice. Although none on the panel chose to wear a Niqab, they were speaking up and speaking loudly in solidarity with those who choose to wear the Niqab. I applauded their courage, and harmonious voices. I am reminded of The Holy Quran, Verse, 135, Surah 4, entitled, Al-Nisa- The women:
5
Islamic Hijab Veil Headscarf. Mohamed Ibrahim. http://www.clker.com/clipart23621.html Oh ye who believe.◦ Stand out firmly. ◦ For Justice, as witness. ◦To God, even if it may be against. ◦ Yourselves, or your parents Or your kin. ◦ (Chapter, Women, Quran). Sitting in the audience, listening to their powerful stories and but still wondering why these women had to be there in the first place, why did they need to defend their choice of dress? I could not help but feel a deep sense of sadness. Why do we in the West defend the right of women to make dress choices that allow them to uncover, expose whatever body part they wish, they wish, pierce belly buttons and other extremities, wear bikinis, mini and micro-skirts, and yet fail to defend the right of women who make other choices? My mind turned back to that day in that day in Doctorial seminar when my choice of dress was questioned, wondering why men who choose to conform to society‘s notion of ‗appropriate men‘s business dress‘ were not being asked to defend their decision to ‗cover-up.‘ I kept looking throughout the night for one such man, covered, tied, and buttoned-up from toe to head to stand up in solidarity with these women. Why wasn‘t the media demand an explanation from these men as to why they choose to conform and cover up?
Red and green Tie. Alfonso Pierantonio (kruder396 on flickr) Public Domain. Wikimedia Commons.
6
Two young Muslim women in the heart of Istanbul are having "an Apple" for lunch. This photo was taken on a sunny day in April 2007. Chris Schuepp, Public Domain. Wikimedia Commons.
Why were they not being chased and having their ties and suit jackets torn off their bodies, their shirts unbuttoned in the name of male liberation and freedom from oppression? Why is it that when women choose to uncover it never seems to be questioned or cause such a furor? Why it is when men choose to cover never seems to be questioned or cause such a furor? Why are their choices and their dress codes not questioned in the media, in legislatures, in parliaments and in public meetings? I refuse to let Muslim political leaders and others dictate to me what to wear and how much to cover! Similarly, I refuse to let non-Muslim political leaders and others what to wear and how much and what I uncover! From my perspective, both limit my rights and my freedom. I must have the right to choose how to dress and to decide what and when I choose to expose or not to expose. Perhaps it is just me, but I wish that our political leaders turn to and address much more important issues bigger like poverty, health, education, social justice, and peace for all. We have heard enough! Stop discussing women‘s dress codes, wardrobes, and their choices in legislatures, parliaments and in media. I call for my sisters and brothers in the Muslim community and fair-minded people of all backgrounds to stand together and resist against those who would limit women‘s choices. If Québec, or France or any other jurisdiction or state is not respectful of us, who we are and our culture, then let us take our human and financial resources to the places, cities and countries where we are welcomed and where no one is questioning our dress codes or faith and dictating us how much to cover or uncover.
7
Let us live and support those nations and places where we will be recognized and respected as women and citizens. Let us reject the objectification of women and their treatment as sex objects, available to all and sundry. I call for Muslim women, to ―Be Strong. Be Yourself.” This universe is so big. When one door closes, ten will open and if ten are closed, 100 will open. As Rumi said: I’m like a bird from another continent, sitting in this aviary. The day is coming when I fly off, But who is it now who hears my voice? Who says words with my mouth? There is a community of the spirit. Join it and feel the delight Of walking in the noisy street, and being the noise. (Rumi, pp. 2-3) We need to resist domination and dictation. We need to stand up and say no. Women have a right to dress, as they like/choose to do. This is our right. It is a personal issue and a personal choice.
Acknowledgement I would like to acknowledge the input and editing of this article by Tony Tavares. Thank you very much Tony for your encouragement and support!! Peace!
Community Action in Edmonton: Cell Phone Tower Dilemma Jon Lai
This
past October, the Finnish government declared broadband internet access to be a legal right. Telecommunication companies in the country are required to provide a connection speed that runs at least 1 megabit per second for every citizen. And by 2015, the plan is to ensure a speed of 100 megabits per second. As all forms of media converge on the internet, such a development is essential. The internet, among other forms of electronic media, has minimized the time it takes to transfer information around the world. This electronic link between people has made everyone more aware of other societies and this association is called the global village. But consider how our connection within the village is evolving. Mobility is becoming an integral part of the relationship. It must be possible for individuals to access information and other people wherever they are located. Wireless access has become a necessity. The communication infrastructure of the global village will expand to meet these needs with the mandate to do so left in the hands of telecommunication companies. Service providers are required by law to ensure a certain level of connectivity to users and risk losing their license if they do not meet that criteria. To support ever-growing wireless networks, more cell towers must be erected. As the networks grow and locations in commercial and industrial zones become exhausted, it is inevitable that tower placements within residential zones will have to be considered. There are health concerns with these towers as they emit electromagnetic radiation (EMR). The long term bodily effects caused by EMR are not known, but there is belief that such exposure over long periods of time can have devastating effects on a person. As well, the range of these microwaves can affect people up to an estimated 450 meters away. This past January, my
community protested a planned tower site by Rogers Communications based on the potential health risks associated with these structures. This article is an account of my community‘s political movement to prevent the construction of a cell phone tower in our neighborhood. The notice given by Rogers was a letter distributed to a few homes in the neighbourhood, which outlined where the tower would be built, its height, reason for its installment, and a date for an open house with representatives of the company. It is a strange regulation as a telecommunications firms only have to inform households within 6 times the height of the tower about its proposed construction (in this case, families within 180 meters were notified). The letter was dated January 4th, with the public open house slated for January 28th. This open house, a public consultation, was one of the final steps before the construction could proceed. The weeks in between would be something of a political scramble among my neighbours and family. I had not spoken with most of my neighbours beyond greetings, but now a few of us were dropping by each other's house to discuss the situation. In the days that would follow, several of us would put a great amount of time and effort to rally the community. To get as many people as possible to the open house was crucial. We were fortunate with the timing of the matter. While we all joked that Rogers had timed this great—a notice just after Christmas, a simple white envelope delivered to just a few homes—in a tactical sense, we held a few cards ourselves. With parliament prorogued, my MP Laurie Hawn returned to the city to host a town hall meeting. We were able to bring up our concerns about the tower and inform the other people who attended. My neighbour, who I shall call Jack here, came with my mother and I to the meeting. Jack had already attended a meeting with the Westmount
8
Community League a couple days prior with this issue and got their backing to oppose the construction of the tower. The mention of the league‘s support showed that the community would work to stop the tower‘s construction, and Mr. Hawn committed to meeting with community representatives before the open house. He had the ability to direct the community‘s concerns to the Minister of Industry, Tony Clement, but first Mr. Hawn wanted to see that the community would be unified in protest before voicing on our behalf. Using the internet, Jack found—would there be any other way?—an established movement against the construction of cell phone towers near locations where people reside. The Canadian Initiative to Stop Wireless, Electric, and Electromagnetic Pollution (WEEP) provides contemporary perspectives on EMR and guidelines for communities to stop a proposed tower. You might have guessed that this involves meeting with the neighbours at their doors. Going door-to-door is always a nervous activity, but after a few conversations you start picking up in stride. Our supplies for this included: photocopies of the Rogers letter, an email contact list of government officials along with a dedicated email for the movement, a small summary of collected quotes surrounding EMR concerns, sketches of the planned tower (produced by Rogers after Jack hounded them for it), and a petition. There will be those who won't be interested, but polite enough to hear you speak—which far outnumber those who shut the door in your face for this matter. What makes it really worthwhile is that people recognize that their neighbours, who are not affiliated with any formalized political group, are trying to gather support and motivate the community. I don't often receive praise for what I spend my time doing and it‘s really something that helps in January. Sometimes they let you warm up inside their houses too. Another surprising thing is the few people that offer to help door knocking when you show up at their homes. Our community network expanded by just by having a presence on the sidewalk. We met teachers who were able to send newsletters home at two elementaries and a junior high in the area. A man was also able to get a poster up for us in the public message board at the nearby Safeway. Awareness of this issue spread further than we realized. In the end, we were able to bring about 150 people to the meeting. The Inglewood gymnasium was packed at the designated start time for 5:30 pm. It was laid out like an open house; there were Rogers
9
representatives scattered at the booths to take questions with posters outlining the process of a tower's construction and how it will benefit the community. It was the photoshopped image of the tower in July that irked the most people. Jack had set up an opposition table outside the front door with loads of information about EMR concerns along with petitions for those against the tower. Since Rogers had rented the space, they did not have to share with any independent vendors. What Rogers offered as a public consultation dissolved within the first 15 minutes I was there. A frustrated woman stood on a chair and shouted, "this isn't working. Who here wants a Q & A session?!" Everyone raised their hand— and forced Rogers to engage in something they sought avoid. The demand was met and, as she descended from the podium, another man took her place. A representative from Certus Strategies was present to moderate the session. It was a grueling couple of hours as the crowd kept the fervor in their protest. Citing every concern was exhausting, but yielded results. We poked holes in the procedure Rogers had taken to have the tower built. A city planning and development officer took quite a tongue lashing as he fielded some questions. The buzz attracted both Ward 4 councilors Jane Batty and Ben Henderson. Ms. Batty would address the crowd and urged everyone to send out letter to the city and Rogers. There was no guarantee from the councilors that the tower would not be built but they left saying they would double their efforts to push for a movement of non-concurrence. Political activity has halted in the neighbourhood since the meeting. There has been no further communication between Rogers and my community even though we have stressed more dialogue with them in the future. Both Mr. Hawn and my MLA, Heather Klimchuk, have insisted to the Ministry of Industry and Rogers that they cannot support the construction of the tower at this location. The Ministry of Industry though, does have the final say on the go-ahead for construction. Although with this amount of support, I feel confident that the tower will not be constructed.
A cell phone cite on a self support tower in Oregon. Public Domain. Wikimedia Commons.
―What makes it really worthwhile is that people recognize that their neighbours, who are not affiliated with any formalized political group, are trying to gather support and motivate the community.‖ 10
To see it with our own eyes. A group of University of Alberta students visit the oil sands. AJ Reitsma
I
was born in Edmonton and have lived here all my life. Yet, despite Alberta having one of the largest known oil sands deposits – about 140,000 square kilometres of it, which is estimated to be able to produce 175 billion barrels of recoverable oil – I must admit to having had a terrible ignorance about them and the surrounding issues. Certainly, I was aware of some of the issues- of the environmental and social destruction of the area, of the difficulties in finding solutions... Although I had something of an interest in these issues, especially when one of my good friends became an Amnesty International field worker, I had never truly actively sought to research or engage with them. Somehow, my full attention was always diverted elsewhere. In January, I was invited to join the inaugural University of Alberta (U of A) Oil Sands Student Delegation and their U of A Oil Sands Education Trip 2010. Seeing this as an opportunity to improve my knowledge and to visit the oil sands, I readily confirmed my attendance. It was on this trip that I was able to witness first-hand the true mind-boggling difficulty in unravelling all the issues, ideas, perspectives inextricably woven into the ‗oil sands‘ as a topic of discussion. Despite a wish to write this article to attempt in some way to draw thoughtful attention to the oil sands and its galaxy of issues, I found it excruciatingly difficult to mould all the ideas and discussions which took place in one busy weekend into any semblance of coherence. Here I have attempted to report on the event and offer some of my own personal impressions.
11
The oil sands are known by many names—most commonly either oil or tar sands. This ‗name game‘ is one of political power struggles that forms but a singular small part of the oil sands discussion. During our stay in Fort McMurray, the ‗correct‘ terminology and its undeniable correctness were pointed out to us, especially during presentations given by Suncor officials and the presenter at the provincially run Discovery Centre. In the oil sands (a term that is rather misleading) oil is not extracted in the same fashion as the oil most people think of—conventional oil, that black fluid substance, with which many of us are familiar. Instead, oil is extracted through a number of
energy-intensive processes from the oil sands, a mixture of water, sand, and a heavy hydrocarbon, bitumen. It is this bitumen that may be converted into oil. The extraction and conversion processes are documented to be damaging both to the environment as well as the social and cultural conditions of the inhabitants of the area. Many may be familiar with some of the health issues in Fort Chipewyan, in which there are documented higher-than-average rates of cancers and health conditions. The delegation and trip was arranged by a team of individuals who are associated with a number of different organizations including Amnesty International, Greenpeace, Council of Canadians. The stated purpose of the trip was to have ―Student leaders...take a proactive stance on major issues regarding tar sands development...the Fort McMurray trip [is] to foster open-minded and critical discussion that serves to strengthen our own understanding of oil sands issues so we can begin the process of consensus building and solution development.‖ Talking to a couple of the organizers, the goal of the trip was two-fold: one, to gain knowledge about the oil sands and, two, to create and foster connections between various student leaders and their associated groups. Before the trip itself there were a few orientation and information meetings. In addition to presenting some information on the oil sands, these meetings served as the initial contact between the students attending. During the session, each attendee introduced themselves and their own reasons for participating. At the session I attended, for many the main reason was the same: to see the oil sands with one‘s own eyes. The trip was very ambitious. Tours, discussions, presentations, a film viewing were all to be tucked within two days –not to mention the travel time between Edmonton and Fort McMurray and back. Gathering in the early hours of Saturday, January 30th to board a yellow bus, the group was full of excitement and energy. This only increased as we played a sort of musical chairs in order to get to know other delegation participants. The diversity of the groups was truly amazing and their various goals all reflected singular facets of the larger ‗oil sands discussion.‘
Touring the oil sands. AJ Reitsma. Speaknews.
The first activity after swiftly checking in to our hotel, was to tour the oil sands. This was not an official tour. From my understanding, Suncor, the main company with whom we interacted while there, had been unwilling to allow us one. I surmise that this may have been both due to the size of the group and, quite possibly, a lack of trust. We were ferried by our bus between various points of interest. En-route, students huddled around windows, trying to make out the oil sands landscape through perpetually frosting windows. However, the blanket of snow on the ground made it difficult to see exactly what the area looked like. All the while, we were followed by trucks, driven by individuals in clothes branded with Suncor. Where ever we stopped, so too did they. One place we stopped was a sort of mini outdoor museum where a few of the machines used in the mining process in the past rest to be observed. Hopping off the bus, gargantuan machinery towered above us while on the horizon, a factory emitted a dark swirling mass from its chimneys. I cannot begin to describe the immensity of the machines. Certainly I have seen them in film and would see them so again in that weekend, but I was unprepared for the great monstrosities they were; perhaps they are best described as being almost sublime. Their size and the destruction they are capable of is admittedly impressive— if in a heart-wrenchingly terrifying way. And what was more scary was that these machines were now largely obsolete. Many students took to exploring the area like a band of tourists, moving around excitedly, having their pictures taken with the equipment or with the towering grey mass of smoke hanging behind them. A few, I think, were more harshly struck by what the machines represented, by their destructive power. One member of the delegation was physically moved. She stood in the snow, gazing at the landscape of shades of grey and eventually retired to the bus. Suncor was the only company willing to engage with us; thus is it was that they were the only representatives of industry with whom we interacted. Throughout the weekend, Suncor presented itself as being very ‗progressive,‘ constantly pushing the limits of what a company can do for a community, reclamation efforts, etc. The fact that they were willing to engage with us could be considered a sign of this. If I were to take a more pessimistic view, I might argue that they are simply being very smart ‗politically.‘
13
We eventually made our way to a Suncor building in order to have a discussion with Suncor representatives. Entering the building, a few adjectives, which immediately came to mind were: slick, modern...sterile? Greeted by a young woman, we were made to remove our shoes and/or wear little booties. While the Suncor representatives were preparing, we sat in a cafeteria area to discuss and write down what sorts of questions we would like to ask. Even in this activity there was some tension already present. The questions reflected the varied interests of the members of the delegation. There was also a certain tension among members who possessed strong views and feelings about the oil sands issues. Indeed, for one individual, it was even described as "entering the house of the enemy." When at last we were invited into a sort of conference room, we were greeted with doughnuts, muffins, beverages. I think, for some, whether or not to accept this food was seen as a certain symbolic gesture about how one felt about the oil sands development. We were then made to hear three presentations with Suncor employees, who as we were to continue to hear through the weekend, emphasized how innovative and progressive Suncor was, especially in its reclaimation projects with such efforts as including plants that are of importance to the Aborigianl peoples of the area and their investment in alternative energy such as wind power. At the same time, they expressed their goals to increase their production. When they were done their presentations, we were permitted to question them. When asked about dangers of leaking from tailings ponds, etc the Suncor members denied such claims. Additionally, they claimed ignorance of many reports and were quite well versed at avoiding answering questions regarding the health, environmental and social issues of oil sands development. Leaving Suncor late in the evening, we made our way to the home of an individual who lives and works in Fort McMurray. Their family had kindly agreed to feed us and allow us to view H2Oil. Like any other film, any group, any individual, this film had a very particular agenda. At the same time, though, it certainly raises questions about the effects the oil sands are having on people. The next day was just as packed as the last. We first headed for the Discovery Centre. Here a presenter, who seemed, although well-meaning,
not well informed of much beyond what she was to present. During the presentation, we were regaled by the history of the oil sands. All of it was presented in a very positivist manner, sharing in the trials and tribulations of the earlier attempts made to separate the oil from the sands and the triumphs of recent technologies. After the presentation, we wandered the Centre. Everywhere were signs proclaiming that it was sponsored by the government of Alberta. According to the Centre's website it is "a provincial facility, operated and maintained by the Alberta government, Department of Culture and Community Spirit, Historic Sites and Museums Branch." The Centre seems to market itself as an educational area. Certainly, it is informative about the scientific and technological processes and innovations involved in obtaining oil from the oil sands. However, there is little attention paid to educating people on the environmental, social or health impacts of the oil sands development. The final event in Fort McMurray before returning to Edmonton was perhaps the most intense, involved and incredibly worthwhile discussions of the whole trip. We arrived at the Salvation Army, where we had lunch. Before our panel presented, a Salvation Army representative gave us a brief history both of the organization generally and the Fort McMurray one specifically. Within her presentation it became very clear just how pervasive the industry is in Fort McMurray. The Salvation Army receives almost all of its support form the industry there and, as the representative told us, most initiatives are work-based. The panel was composed of a few Aboriginal representatives from the area, each of whom had a unique perspective to offer, and Martin Kelly, a Suncor representative. The interactions between the panel members themselves and with the U of A Oil Sands delegation members were very involved and, in some instances, quite emotional. I cannot begin to give a full synopsis of the speeches and question periods nor of all the issues raised. Instead I will try to give a brief overview of some of the prevalent issues brought forward by each individual. We first had Alice Martin present to us. A woman possessing a remarkable sense of humour, she personally believes in traditional Aboriginal peaceful ways. Yet, she expressed a lack of understanding and coherence both within the Aboriginal community and between the Aboriginal community and the non-Aboriginal community. Within the Aboriginal community, she seemed to feel that there were those, like herself, who wanted
to have discussion and use a traditional peaceful approach and those who were angry or who were trying to use non-Aboriginal systems, such as the courts. Until communication takes place that is conducive to both members, Martin could see little hope of solutions being found. Martin Kelly is in Stakeholder Relations for Suncor and works in the area of Fort Chipewyan. He was somewhat of a refreshing difference from the representatives of the previous day. Martin started his career working for NGOs in Southeast Asia. Although he, like the previous representatives touted examples of Suncor‘s progressive nature, he seemed more readily willing to engage with the all present. He expressed a genuine wish to have relations improve between the Aboriginal groups and Suncor. From what he said, he seemed to hope that there might be a way to change companies from within. However, in his statements and his replies to the questions of those present, it appears that his role is rather ineffectual in regards to Suncor‘s activities. A couple difficulties, which Kelly brought forward, were that different Aboriginal groups or leaders often had conflicting wishes. Additionally, Kelly pointed a finger at the government. The government is required to consult with Aboriginals before any sort of development takes place on their land. As Kelly describes it, the government has outsourced their duty to consult to the companies. Additionally, the land is sold to the companies before the Aboriginal people within whose treaty lands it falls are fully consulted. He believed the government is also the point from which change must be initiated since companies are meant to make money and compete with one another. Even if a company wants to do things in a more environmentally friendly fashion, it may mean a decrease in profits compared to their competitors if the government is not enforcing particular regulations or providing funding. Following Kelly, we were addressed by Simon Reece, a member of the Keepers of the Athabasca. He presented an emotionally moving presentation, which drew our attention to the very real everyday difficulties facing many of the people who live in the area. As he noted, many who come to Fort McMurray are only there temporarily to make some money before returning home. The people who live in the area of the oil sands are often in a particularly difficult bind. Their traditional ways of living are being affected by pollution and the disruption of wildlife, yet they are often unable to raise their voices as the only way for them to make a living is to work for these companies.
14
Touring the oil sands. AJ Reitsma. Speaknews. Additionally, like Martin, he noted that there is a lack of recognition of Aboriginal tradition. He noted that the councils and chiefs were colonial inventions. Finishing off the discussion was an individual who is both a representative for Greenpeace and an Aboriginal from the area. She was able to provide us with some facts about the amount of energy being used in the creation of oil and some of the truly devastating statistics. Additionally, she allowed us to view a film to show us what we could not see of the land beneath the snow. Surface mining operations go up to about 100 metres; this obviously causes great disruptions in the environment. So do the tailings ponds, which as she pointed out, really are ―lakes,‖ not ponds. Like Reece, she also mentioned some of the social and cultural issues of the area. Even when the land is not being completely ravaged by surface mining, the in situ extraction processes which involve using great amounts of steam underground to bring bitumen to the surface, still disrupt the wildlife making trapping and hunting far more difficult. As well, she noted that despite the great revenue made by oil companies, families, such as her own continue to lack running water. Reece had admonished us to do our own research. And, leaving Fort McMurray, this was at forefront of my mind. I was restless to return to Edmonton and begin to find more about these issues. A month or so later, I met with one of the organizers, Keerit Jutla. One of the biggest stumbling blocks many of the delegation members found during the weekend
15
trip, which was brought up multiple times by members and presenters, was how to go about finding viable solutions to these issues. Just as there is such a lack of unity and innate trust between industry and the various aboriginal groups involved, so too is there between many student groups and industry (and government.) One might even observe this in my article. Given the sheer immensity of the issues in regards to the oil sands, the pervasiveness of industry in the area and the lack of coherent voice in attempting to find solutions, I found myself with a sense of impending disaster. I had seen the barren landscape and Reece‘s description of the area as being ―death, complete death.‖ Both Martin and Kelly when asked whether there were any major victories in the voices of the stakeholders being heard both admitted there were not. Many of the student delegations members admitted to a concern about how we would maintain our newfound energy and connections and how we would function as a group. The participants represented so many different organizations with so many different foci that developing any sort of mandate or specific goal in future trips would prove incredibly difficult. I think Keerit put it well when he said he hopes that the groups might take what they learn and do what is within their power and within their mandates to do. I think this might be a good way to utilize knowledge gained and connections formed within the delegation. I only hope that it will be enough to enact some sort of change for the better.
Voices of the Lubicon. Lubicon Cree Students go to the UN. Essay excerpts originally published by Amnesty International. http://www.amnesty.ca/lubicon/?p=11#more-11
At the end of March, I was invited to attend the send-off of a group of three students from Little Buffalo School who were going to New York to attend a meeting of the United Nations. They won their trip through essay submissions on human rights. Please find excerpts from the admissions below. AJ Reitsma What Does Human Rights Mean to You? Daphne Ominayak, age 16
If you were asked, ―what are human rights?‖ you would get all kind‘s of answers. Human Rights are the rights to which everyone is entitled, no matter who they are or where they come from. But simply because they are alive. What I will be talking about is why we should have the rights to running water and health aids in my home town known as Little Buffalo. I will also be talking about how us people cope with these issues. The school, health centre, band office and very few houses are the only places that actually do have the running water supply, and those places still have a limited supply which has to be trucked into the community. Like the school for example is based on if there is enough supply, and if there isn‘t school is usually shut down for the following day. This issue is pretty big but it‘s not unbearable. The people have been trying to fix the problem for a while now but the goal of it has not yet been achieved… This issue of no running water can be hard to deal with, no doubt but I just hope that the with the people that keep fighting for their rights, eventually this problem of no running water will be solved. The people no matter who it is, they just need to stay confident and stand out if they believe that running water and health aid is what we need. People who are fighting are what will make them recognized not only in this situation. People like this are who should and hopefully will be recognized. Even if it means doing things alone you can definitely still be recognized. So here I am trying to recognize my home town, though I am not a very recognized person through out my home town. Being confident and not so shy is something I am working on. I‘m standing up for what I believe in. This is place that I come from.
My People, My Community and Me: How Our Human Rights Are Repeatedly Being Violated and Ignored Leticia Gladue, age 15
Human Rights mean different things to different people, but the question here is what does Human Rights mean to me and how does this affect me, my family and also my community? I have to consider how my rights and my people‘s rights have been violated over hundreds of years. As a fifteen year old teenager taking grade ten in a little reserve called Little Buffalo I see our rights constantly violated. Little Buffalo has no recreation nor any indoor plumbing, no gas station, or grocery store, not even a health facility! The people of Lubicon have to travel about an hour and a half just to get to the nearest hospital and grocery stores. This is what really grinds my gears and disappoints me. Why can‘t my people and I just have a nice clean healthy little happy community? At the end of the day, we the Lubicon people and myself are affected because here in our community we don‘t have indoor plumbing and the water we use we haul it by trucks from a central water plant to our homes. We don‘t have grocery stores; we don‘t have a recreation centre; we don‘t have a health facility not to mention 90% of the people here are forced to get income through welfare because there are no jobs here. Even families here don‘t have enough room for their children because the houses are so small. This affects me and my community by not having the right to be safe and the right to have and live a healthy life. So here some kids run to drugs and alcohol for they feel that there is nothing here for them. Even my friends say this repeatedly that why can‘t our community have something here for us to be interested in to keep us out of trouble? Not to mention the health. Here we don‘t have paved roads for we have dirt roads and in the summer we get this type of mixed oil that just reeks but is used to keep the dirt down but yet this still causes respiratory problems for our elders and kids and other people period…. This is our land, we the people have more than rights to make a difference and we will. We don‘t have much but we will fight for what we want and need for our little community …. So I hope that by writing this essay about our human rights we will be respected so we can finally have the life we want and deserve!
16
Living in the Third World? Nobody Should be Living Like This! Dawn Seeseequon, age 17
This is our land, not the governments! They come in here and take our resources which include oil and gas which gets them an abundance of money. We, as owners of this land, only get informed of the violation and either receive very little out of it or nothing at all. How would you, the people of the government, like it if other governments went onto your land and took away what you valued most without your permission and denying your rights to the land?… My grandmother and mother have a trap line of their own on which they go hunting and snaring but it is rare that they will bring any rabbits, moose, deer, prairie chickens, or even bears back home…With all these roads, semis, loud machinery, and cutting down of the forests, wildlife has been scared. This has affected our way of life, the Aboriginal peoples of Lubicon Lake Nation. Simply because our tradition is to hunt and bring home moose meat, chicken, and rabbit for the family to feast on and to make moose and squirrel hide to sell and get money in exchange. But by not having the right to change this intrusion, it is rare that this will happen and our tradition will eventually fade away… We, Lubicon Lake Nation members have the right to control our land, live our way of life without it being destroyed in anyway, develop our community, use our territories without any exploitation from the government, and live healthy lives. My family, myself, as well as the other families in the community deserve better. Especially the elders, this is their home and has been for decades, this is their settlement Little Buffalo. They have been fighting and continue to fight for the benefit and healthier lifestyle for the families and upcoming generations. A distant elder family member who died by the disease called tuberculosis in 2003 was due to the governments exploiting our land and also causing other respiratory problems, such as asthma, to the people of Little Buffalo. Now this is something I do not want other family members to go through, suffering and having their lives shortened, causing grief and mourning to the community. The government should really think of the health problems and damages they are creating for the people of Lubicon Lake Nation.
17
This exploitation has really affected my life because this is just inhumane and unnecessary living conditions such as no indoor facilities, unhealthy lifestyles, families depending on welfare, traveling one to two hour distances just to hunt and trap, and most importantly, not being able to develop our own community. I‘m appalled by this violation because I believe that every individual should have their rights fully respected and honored!
Touring the oil sands. AJ Reitsma. Speaknews.
Questioning Muslimah. Women’s Rights and Men’s Responsibilities in the West/East? Khalida Tanvir Syed Tour Diary originally published on website maintained by her supporters: http://yvonneridley.org/yvonne-ridley/articles/justice-for-aafia-us-tour-diary-final-day.html
International Women‘s Day and the United Nations Day for Women‘s Rights and International Peace. Monday March 8t.h Celebrated by citizens across the globe, should serve as a reminder of the contributions and struggles of women throughout history and presently. In the past few decades, Western Media as well as Western Political Leaders, are so much concerned about Muslim Women rights in the Muslim World, Like Afghanistan, Pakistan, Saudi Arabia, to name a few. But my question is what kind of facilities, support and opportunities they offer to Muslim women in Canada, France, United States of America, United Kingdom, etc? Are Muslim Women allowed to wear what ever they like to wear and cover how much they like to cover? If Taliban can not tell how much to cover then do you think it is appropriate for Western political leaders to tell Muslim Women how much they should uncover? What is the difference in both Muslim and non Muslim males in powerful positions give dictations to Muslim women? Is it possible that both Muslim Political leaders and Western Political leaders give Muslim women to Right to chose? In the West/Europe they can not play soccer or hockey because they cover. They can not sit in French classes or take public positions because they cover. They can not teach in school if they do not show their faces. Is it possible to have women police to check identity of women instead of Men looking at the faces? Is it possible women can teach women? Is it a way to accommodate the need of those they want to cover and respect their rights to play, to educate and protect their self to be treated as object. Western/European Political leaders should stop using Internet, listening to Radio and all other activities where the other can not see the face of the other. Is it possible? If covering is oppression then my argument is women are oppressed in the east and Men are oppressed in the Wes/Europe as Men in the West/Europe are covered from neck to toe usually wearing three piece suits with a tie. What do you think? Do you know how Muslim Women are treated? Here I would like to share story of Dr. Aafia Siddiqui written by a U.K 18 journalist Yvonne Ridley.
Speaknews Editor‘s Note: Yvonne Ridley is a British journalist who converted to Islam 30 months after being captured by the Taleban. She is well-known for defending Islam and trying to fight prejudices and misconceptions about Islam, especially ideas about Islam‘s view of women. Justice for Aafia US Tour Diary: Final day Written by Yvonne Ridley Saturday, 24 October 2009 I have never met Dr Aafia Siddiqui but I feel as though I know more about her now having embarked on a six-state tour of the USA to promote awareness about the injustices of her case. Last night marked the final event and for me it was probably the most significant because of the people who turned out in their hundreds. I learned so much more about the personal side of Aafia last night than I have since I began investigating her kidnap and disappearance from her home city of Karachi way back in March 2003. You see many of those who turned up for the final leg of my tour with the Muslim Legal Fund of America simply wanted to show their support and solidarity for the mother-of-three because they know Aafia so well. She moved into their community in Texas in 1990 to be near her brother, and after spending a year at the University of Houston, transferred to MIT in Boston. But throughout her time in the USA she was a frequent visitor to her brother's family home where she was hugely respected and admired by the neighbours. One took to the stage of the Taj Hall near Savoy Drive, Houston last night to share his memories of Aafia Siddiqui and the rest of her family he had gleaned over 25 years. He said it was as likely that she was a member of al-Qaida as his own mother who, he added with a smile, was a good Roman Catholic lady. He examined in forensic detail all the media speculation, planted stories and rumours killing each one off with his own personal facts and observations giving us an insight into the woman many of you only know as the Grey Lady of Bagram, Prisoner 650. We also learned about Aafia's favourite uncle in Islamabad - a man with a gift for spinning the most mundane stories into extravagant, amusing vignettes.
picture of Aafia Siddiqui from her wanted poster at the FBI Website http://www.fbi.gov/terrorinfo/siddiqui.htm According to Wikimedia the uncle,Commons. Aafia visited him during a Public Domain. period when she had disappeared and he told gullible journalists how she had appeared to him wearing a full face veil. At one stage she let her veil slip to reveal a new look as a result of extensive cosmetic surgery performed to change her facial appearance. Enjoying the attention from the media, he embellished his story in details as each journalist arrived at his home. Of course this does not explain how Aafia looks today. Did she really go to the bother of cosmetic surgery only to have the surgeons undo and reverse all of their work? No one doubts the uncle did have a female visitor to his home posing as Aafia but it is quite clear to all now that she was working for the intelligence agencies to try and muddy the water over Aafia's whereabouts when she was in the hands of the US. In fact a lot of people have gone to a great deal of trouble to cover up her disappearance and I believe this is for many different reasons ... not least of all two of her three children are US citizens who have rights under US law and it appears those rights have indeed been violated by - US lawmakers of all people. The time has come for transparency and the clock is now ticking against all of those involved in the kidnapping, rendition and shooting of Aafia. An entire community in Houston knows the case against her is a tissue of lies. The majority of Pakistani people have also seen through the
the deceit and now the Muslim world is beginning to peer closely into the case with growing shock and disbelief. Only the US Ambassador in Islamabad Anne W. Patterson - a relic of the Bush Administration - is in complete denial about Aafia's case ... time to give it up Anne you are beginning to look increasingly ridiculous by claiming she was never held in Bagram. We have the evidence. You've already had to retract statements about women in Bagram and your credibility really is on the line. When the US Embassy in Islamabad sent a series of letters to the local Pakistan newspapers to try and refute my story about Prisoner 650, the Grey Lady of Bagram I knew there was a sense of panic. The steps taken by the US Ambassador and her staff was without precedent. But the folk I feel more pity for are the lawyers on the prosecution team who have to peddle the lies and misinformation given to them by the FBI. They've already asked for two trial adjournments - well you can't fire a gun when you've no ammunition, can you? Or, as my great Uncle Vern from Minnesota once observed: "You can't soar with eagles when you work with turkeys." And this trial is not a secret military tribunal in Guantanamo hidden away from the world's media. Aafia's case will receive global attention when it opens next January and while the New York judge appears to be doing his best to be fair and even handed, the prosecution is flailing around with a pig in a poke. At the end of the day, it doesn't matter how much lipstick the FBI uses on this pig it will still be a pig when the trial opens. And it doesn't matter how many threats or intimidation are used in an attempt to stop me or others like me from revealing the truth, we will continue to demand justice and continue to fight for justice for as long as it takes. The US authorities can end this charade now by showing compassion and returning Aafia to her family immediately. Surely the time has come for damage limitation - retrieving just a little dignity has to be better than continuing with deceit and acts of desperation.
19
Reclaim. Claim again. To take back from wrong or improper conduct to demand the return of nature, what you stole and now want to give back in kind to take again for your profit colonization, the third round of conquest of all that's been lost that we haven't even noticed has gone missing highway of tears families our men to make a killing to raise their little families of a generation that won't know a forest instead lines of trees waiting for the last conquest you've taken everything now. 20
this is not yours. this is not yours to sell to hold to take to lease to cede too much. How did you take them from under our feet from the peoples who were here before you how did you take the air out of our lungs and claim it as yours to offset your emission of lies? How is it that they have taken everything from us and we refuse to believe what's in our hearts? what is left in our hearts?
RECLAIM
Ruby X
21