|
A community newspaper for the Jicarita watershed, including the Rio Mora, Rio Santa Barbara, Rio de las Trampas, Rio Pueblo, and Rio Embudo |
Volume III |
October 1998 |
Number IX |
|
High Road to Taos Art TourCommunity Mapping on the El Rito Ranger District By Kay Matthews A Critique of the Rio Grande Corridor Proposed Plan and Final EIS By El Bosque Preservation Action Committee |
Puntos de Vista By Dana Wise Editorial By Mark Schiller Updates: Summo Mine - Mica Mine - Land Grant Review Bill |
|
Puntos de Vista By Dana Wise "Too often, disagreements that are not ethnically based manifest along ethnic lines so that they grow ever more charged, injurious and difficult to resolve." "I care about the trees. Let the sociologists figure out the social effects of our [environmental] work." "It particularly perturbs me that so many liberal white women have gone over to the other side." In the last year, I have witnessed Anglo environmentalists make these statements in a variety of public forums about environmental conflicts. For these environmentalists, the questions and answers to environmental problems are obvious. But those who don't belong to this exceptional group are faced with a confusing array of complex issues and allegations. There can be no doubt that New Mexico communities face a broad range of questions about their environments - from global warming, to the Hanta Virus, to the quality and quantity of water. But it has been a difficult task for New Mexicans to define the problems themselves: What are the biggest problems? Who is to blame for them? Whose practices should change? We should see in this confusion the simple fact that environmental questions cannot be separated from social issues. We all need to strive to develop better understandings of - and better ways of describing - relationships between environmental politics and social processes, but as an urban Anglo male, I am particularly concerned about the practices and beliefs of urban Anglos in current New Mexico environmental disputes. For many, the word environment represents a pure, pristine, and spiritual place; for others, environment may be primarily a place where work takes place. It turns out that there are many environments. I believe that we can produce a better public discussion about environmental problems if we consider the different ways in which we all constitute these environmental problems in our minds. Some environmentalists realize that environmental issues mean different things to different New Mexico communities - especially those that differ by class, ethnicity, race, gender, etc. Others have a more absolutist approach to their environmental advocacy. This second group is reluctant to concede a relationship between their environmental advocacy and the social, historical and political processes that constitute their values and beliefs. This group is equally reluctant to consider how the outcomes of disputes about the forest or water use have varying impacts and meanings for people of different races, classes, and genders. Indeed, part of the attraction of scientific terms like biodiversity is that they lend a scientific or absolutist basis for environmental advocacy, supporting the illusion of a pure knowledge or standpoint beyond culture, race, and gender. While there may be a short-term, tactical advantage to the framing of environmental issues in absolute terms, these tactics are unlikely to produce a sustainable, socially just, or democratic outcome. Many environmentalists would say, "doesn't everyone benefit equally from clean air, water, and biodiversity? Don't these ends justify a court-imposed solution?" Environmentalists in the southwest rely on lawsuits and court-imposed measures because they can't organize or build a political majority around their values. But court-imposed solutions foster resistance, and perhaps most importantly, they can dis-empower the poor, people of color, women, and their communities. Some people call this arrogance "white privilege," which is characterized by both a lack of concern about how our conceptions are constructed out of a racially, economically, and gender-stratified society, and an equal lack of concern about how the costs of solutions are distributed. Just one look at the membership of environmental organizations and their issues shows that these social influences on environmental politics cannot be easily dismissed. Many recent New Mexico environmental disputes feature predominantly Anglo organizations versus communities and organizations comprised of people of color. Often, there are environmental issues that are the concerns of predominantly Anglo populations and other very different environmental issues that are the concerns of Hispano, Native American, or other minority populations. Indeed, dominant conceptions of the environment usually juxtapose nature or natural with all things human or social. Mainstream institutions frequently reinforce (often unconsciously) distinctions between science and the sociological. The stock-in-trade of science is frequently Truth and Facts, while sociological statements are limited to theory and hypothesis. No doubt this is why much of politics - including environmental politics - strives for scientific status. If we acknowledge that how we see the environment and how we define environmental problems can largely depend on our membership in social groups, then the very foundations for our thoughts and actions are threatened. The use of scientific method and language to frame an environmental debate confers a higher status to those who can master it - and surely we all have experienced the silencing power of scientific rhetoric. Science and scientific inquiry are valuable, and I support a rigorous and methodical approach to understanding environmental problems, but the best science has always recognized the ways in which social factors make absolute statements impossible. Because of their privileged social status and because they are constantly affirmed in our culture as "normal", "valuable", and "powerful", Anglos - and Anglo environmentalists - have a tendency to recognize their position as universal or absolute. Other statements made to me by Anglo New Mexico environmentalists include: "I don't see myself as a white woman." "The problems in Santa Fe are problems of class, not race." "[When people of color promote their] race and ethnicity to deflect [criticism from environmentalists it is] false consciousness. It is much better [for environmentalists] to take a principled stand on the cause of the problem and set out policies, not feel goodisms, to win over [people of color to our environmentalism]." Here, an Anglo male environmentalist suggests that racial and ethnic identity - and a distinctly different set of environmental values - are "false consciousness." False consciousness is what people who "know the truth" say about people who they think are confused and muddled. It implies that one person has an objective view of society while another looks through a distorted lens. Such statements are symptomatic of membership in the dominant society, and they reflect "white privilege." Access to power and resources is often determined by one's membership in a particular group. The privileges of membership tend to become invisible or appear natural over time, especially when one is a member of that group and not constantly reminded of the privileges of membership. It is understandable that Anglos may not recognize how experiences and values are different for other people who are not members of that privileged group. Anglo environmentalists too often reinforce social inequality when they deny that their privileged social status has a role in determining their environmental values. They reinforce social inequality when they present their environmental values as absolute. And surely Anglo environmentalists maintain social inequality when they use solutions imposed by lawsuits to promote their environmental values. I believe that all of us need to be committed to listening, learning - and speaking out about - how environmental issues are constituted in relation to values, morality, and beliefs. Environmental issues cannot be divorced from their social and political context. If we hope to build solutions to environmental problems based upon mutual respect, dignity, and justice, then we must learn how our perceptions of environmental problems are shaped by our place in society. EditorialBy Mark SchillerWell, gang, the ironies are really beginning to pile up in the forest management wars. You may recall that in April of 1997 Kieran Suckling, head of the Tucson-based Southwest Center for Biological Diversity (SCBD), was instrumental in engineering the ouster of Sam Hitt from the Board of Directors of the Southwest Forest Alliance (SFA), a coalition of 55 environmental groups. At that time, Suckling was quoted as saying, "There is still some cutting [of old growth] going on out there, but overall the battle is largely won. Our forests have other problems. There are too many thickets of small trees and something needs to be done about it. Hitt and Talberth [John Talberth, of Forest Guardians] have tendency to challenge too many Forest Service logging and control burn projects and need to focus more on land restoration activities and working with local communities. Just to continually battle every project can be counter-productive." Suckling may want to revise these remarks in light of the lawsuit his group, along with 19 other environmental groups, recently filed in District Court in San Francisco. They seek an injunction to ban any logging on all 151 national forests on economic grounds. While SCBD claims the intent of its lawsuit is to protect wildlife habitat and watersheds, they are once again instigating a broad-based, unilateral action that fails to distinguish between huge timber sales for corporate interests and small sales for local operators which can contribute to restoration efforts. Likewise, there is no provision to protect the personal use firewood program so that the result of this injunction could very well be the same as the spotted owl injunction which completely shut down wood cutting in New Mexico and Arizona national forests for 18 months in the mid-nineties. While we're on the subject of environmental groups that talk the talk about working with local communities to promote forest restoration but don't walk the walk, another member of the SFA, Carson Forest Watch (CFW), recently joined Forest Guardians in attempting to appeal the Tio Timber Sale on the Tres Piedras district. Because the Hopewell Timber Sale on that district is hopelessly tied up in controversy, timber management personnel thought small sales like the Tio could both contribute to forest restoration efforts by thinning overly dense stands, culling mistletoe infested trees, and creating openings for plant diversity and wildlife, as well as contribute to the local economy by providing sawtimber for several small operators. The proposed sale encompasses about 130 acres from which only 200,000 board feet of sawtimber would be cut. The SFA, in its vision statement, Forests Forever, placed an arbitrary limit of 16 inch diameter width on trees that can be cut for "restoration." However, in its appeal of the sale, CFW suggests trees 12 inches in diameter are adequate for small operators and strenuously objects to any trees over 16 inches being cut (there are approximately 200 trees 18 inches to 24 inches which have been marked in the sale). Despite the fact that this stand does not meet Region Three old growth standards, CFW cites protection of old growth and habitat for the endangered northern goshawk as reasons for its appeal. CFW's appeal represents, I believe, an extremely short-sighted assessment of this sale. Because of previous mismanagement during the period between 1880 and 1930, the Carson National Forest is overrun by dense clusters of young and middle-aged trees which have choked out much of the diversity that occurs in a healthy forest. If the intent of CFW is to protect and promote old growth and plant and wildlife diversity, then it should support small sales like this which, as Carson silviculturist Len Scuffham has pointed out, contain " . . . group selection cuts. This type of treatment . . . cuts small openings in the stand [primarily in mistletoe infested sections]. Grasses, forbs and shrubs increase. In between the groups the trees are thinned out. These thinnings are mainly thinnings from below, leaving the largest and healthiest trees in the stand. Once the trees are thinned out, [the remaining trees] will grow much faster and will be more healthy. The habitat for goshawk prey species improves and the stand is opened enough so the goshawk has room to maneuver through the stand to hunt. Harvesting trees over 16 inches in diameter may be necessary to achieve [this] desired condition." On the other hand, if the underlying intent of SFA groups like the Southwest Center for Biological Diversity and Carson Forest Watch is simply to eliminate all commercial timber cutting and grazing on public lands, then provisions should be made in the National Environmental Policy Act (NEPA) regulations to provide free or affordable legal representation for land-based community members to intervene in these appeals and lawsuits. Furthermore, if their intervention proves successful, community groups should be compensated by environmental groups for court costs and lost economic opportunities. En otras palabras, amigos, environmental groups which claim they want to work with land-based communities must either start doing so in earnest or the playing field must be leveled for all parties involved. UpdatesSummo MineThe Bureau of Land Management (BLM) will soon be starting the review process for permanent withdrawal of the Copper Hill area from mineral entry. The present two-year moratorium will expire in July of 1999. The Taos/Rio Arriba Mining Reform Alliance (TRAMRA) will be monitoring the process and will sponser a public meeting, hopefully this November, to let the public know what they can do to support a permanent withdrawal. Now that Summo Minerals has abandoned its interest in the Champion mine, the BLM, Picuris Pueblo, and many concerned area residents would like to see that the Copper Hill area be preserved for its cultural and environmental values. Mica MineThe September public meeting to discuss the permit and close-out plan of Franklin Mineral's mica mine was canceled due to a dealth at Picuris Pueblo. Brian Johnson of the New Mexico Department of Mining and Minerals informed La Jicarita just before going to press that his department does not plan to reschedule the meeting, despite the fact that Franklin Minerals has changed its permit request and now seeks permits to expand its site in two phases: the first phase on existing patented lands owned by the company; the second phase on Forest Service land. Johnson can be reached at 827-5991. Land Grant Review BillOn September 21 Senator Pete Domenici introduced legislation to set up a Land Grant Review Commission to investigate claims by New Mexicans that their lands were misappropriated by the federal government after the Mexican-American War. His legislation is a follow-up to Representative Bill Redmond's Land Grant bill that was recently approved by the House of Representatives. According to Georgia Roybal of the New Mexico Land Grant Forum, Domenici's bill differs from Redmond's bill only in that it emphasizes that private and Native American lands won't be touched. She also expressed disappointment that voting on the House bill followed strict party lines - Republicans for, Democrats against - and that only two members of the Hispanic Caucus voted in favor of the bill: "If one of their objections was that the bill lacked teeth, they should have worked on the bill with Redmond."
|
Copyright 1996-2000 La Jicarita Box 6 El Valle Route, Chamisal, New Mexico 87521.