In September 2019, our partner in Guyana, the Amerindian Peoples Association (APA), published a report on the land tenure situation of 20 indigenous communities in the Cuyuni-Mazaruni Region.
The South Rupununi District Council (“SRDC”) present the Wapichan Environmental Monitoring Report, a case study which details the work of their Monitoring Programme in relation to the mining at Marudi Mountain; and presents their recommendations and requests.
In Guyana, communities are suffering because they do not have title to the full extent of their traditional lands, or have no title at all. This report seeks to present a detailed picture of the current status of land rights for communities in the Potaro-Siparuni region (Region 8) in west-central Guyana.
On the 30th March 2018, an alliance of civil society organisations submitted a shadow report to the UN’s Committee on the Elimination of all forms of racial discrimination (CERD).
In the first half of 2017, Forest Peoples Programme completed an internal rapid scoping of core lessons learnt by forest peoples and their allies in efforts to achieve sustainable livelihoods and self-determined development.
The Muinane people of the Colombian Amazon have published a book researched and written by their elders titled Fééne fíívo játyɨme iyáachimɨhai jíínɨje: Territorio primordial de vida de la descendencia del Centro. Memorias del territorio del Pueblo Féénemɨnaa Gente de Centro.
The Amerindian Peoples Association (APA) is pleased to present a new comprehensive study on the lack of tenure security faced by indigenous communities in Guyana’s Northwest District. ‘Our Land, Our Life: A participatory assessment of the land tenure situation of indigenous peoples in Guyana’ was published in collaboration with UK non-governmental organisation Forest Peoples Programme (FPP).
A publication bringing together the perspectives and experiences of indigenous peoples and local communities (IPLCs) on the implementation of the Strategic Plan for Biodiversity has been officially launched at the thirteenth meeting of the Conference of the Parties to the Convention on Biological Diversity (CBD COP13) in Cancun, Mexico.
Where They Stand details how Wapichan people in South America use modern technologies in the struggle to secure their land rights
The Wapichan people of Guyana are using modern technology and community research to seek legal recognition of their ancestral land in the face of aggressive land-grabbing, destructive logging, and poisonous mining by illegal miners and foreign companies, finds new report by internationally acclaimed science writer Fred Pearce.
More than four years after the signing of the Guyana-Norway MoU, this special report seeks to assess the quality of treatment of indigenous peoples’ rights in Guyana’s national policies on land, low carbon development and forests. The review draws on extensive community visits and policy analyses conducted by the Amerindian Peoples Association (APA) and the Forest Peoples Programme (FPP) between 2009 and 2013.
The UN General Assembly during its 69th session, on 22-23 September this year, will convene a high-level plenary meeting - the World Conference on Indigenous Peoples – to review the implementation of the UN Declaration on the Rights of Indigenous Peoples (UNDRIP) since its adoption in 2007, and to identify outstanding issues and actions pertaining to indigenous peoples and development.
What are the prospects for securing the land rights of indigenous peoples, local communities, and women in the foreseeable future?
Significantly, the report of the United Nations Secretary-General’s High Level Panel of Eminent Persons on the Post-2015 Development Agenda, under Goal 1 to “End Poverty”, sets a target to “Increase by x% the share of women and men, communities, and businesses with secure rights to land, property, and other assets”.
The principle that the enjoyment of human rights is both the means and the goal of development, highlights the importance of human rights monitoring as a means for empowering rights-holders to exercise their rights, whilst holding States and other actors accountable for their human rights obligations.
Mutual recognition, mutual respect and mutual benefit are among the desirable attributes of all human relationships. Indigenous peoples and other forest peoples also expect these qualities in their relationships with others – be they governments, private corporations, NGOs or other indigenous peoples’ organisations and communities. This issue of Forest Peoples Programme’s E-Newsletter reports on the state of various relationships between forest peoples and different institutions – as these are forged, tested or broken –in the course of assertions for upholding basic human rights, social justice and solidarity.
This participatory study on natural resources, their uses and proposals for their management, was carried out by the Indigenous Organisation of the Caura River Basin (KUYUJANI) and the National Experimental University of Central Guayana Anthropology Department, in conjunction with the Ye'kwana and Sanema communities, with support from Forest Peoples Programme.
Whenever someone remarks that a solution is being frustrated by ‘lack of political will’, I automatically ask myself: whose is the political will and what are the interests pushing for the opposite?
The importance of ensuring respect for the rights of forest peoples’ to control their forests, lands and livelihoods, becomes ever clearer and yet more contested. As the articles in this edition of our newsletter starkly reveal, land and resource grabs are not just being imposed by commercial developers but are being actively promoted by governments, whose principle responsibility should be to protect the rights of citizens. Yet these same impositions are also being resisted, sometimes at great personal cost, by local communities and indigenous peoples.
After years of painstaking work and multiple community consultations, the indigenous Wapichan people of southern Guyana have set out agreements and proposals for caring for their territory in a ground-breaking plan titled Baokopa’o wa di’itinpan wadauniinao ati’o nii (Thinking together for those coming behind us).