I obtained my BA (2008-2015) in Social Anthropology from Universidad Autónoma del Estado de México (UAEMex) with a thesis that interrogated education, social inequality and class mobility in The Montaña zone of Guerrero, Mexico. Later, I earned a MA in Sociocultural Anthropology (2015-2017) in Benémerita Universidad Autónoma de Puebla (BUAP) with an award winning thesis (Premio San Bernándino de Sahagún INAH 2018) regarding labor and precarity in Mexico’s City meat industry. From 2015 to the present, I have participated in the Power, Class and Culture Research Seminar (Seminario Poder, Clase y Cultura ICSyH-BUAP), where I have developed new interests and advanced my knowledge of themes like political economy in anthropology, commodity production processes and the relationship between class and culture.
My PhD research seeks to engage these critical themes. By analyzing The Seasonal Agricultural Workers Program (SAWP) in Canada, I aim to explore the relationship between the migratory routes of Mexican workers to Canada and the suffering of laborers who harvest and package food commodities. I am interested in focusing on processes of domination and dispossession of vulnerable populations and how they can trigger substantial changes in the migration, diets and foodways in the Global South. I chose Dalhousie’s University PhD program in Social Anthropology because I know that I will receive the training I need to undertake this project by combining critical theory and ethically based fieldwork in a fulfilling, effective way.
After the completion of my degree, I expect to return to Mexico and work towards strengthening Anthropology undergraduate programs and continuing to analyze the political conditions of Latin American workers, in Mexico specifically.
Daniel Rodriguez Osorio received his undergraduate degree at the Universidad de los Andes, Bogota, Colombia and thanks to the Wadsworth International Fellowship he will continue his training with a Ph.D. in archaeology at the University of Minnesota, Minneapolis-St. Paul. We invite you to check out the earlier entries in this series here and here.
My research examines politics, ecology, and landscapes through an exploration of anthropogenic environments, place-making practices, and the constitution of subjectivities in Northern South America. Over the past eight years, I have conducted archaeological and ethnographic research in the Sierra Nevada de Santa Marta, a glaciated mountain located in northern Colombia that was inhabited in pre-Hispanic times by several indigenous communities known as the Tairona (200-1600 CE). My research explores the practices that shape human groups’ perceptions of “nature,” the political objectives that produce landscapes, and the ways that non-human actors and organisms (e.g., forests, cultivated plant species, soils) become objects of concern or value in human politics.
I draw on approaches that conceive of space as a political construct that people perceive in different ways depending on their social position. I also apply historical and political ecology to explore how diverse environmental contexts and non-human actors recursively shape distinct kinds of human experience. My interest in urbanism and intensive agriculture seeks to understand how discrete configurations of places and things constitute the structuration of specific landscapes and subjects and how physical conditions can also shape subjectivities and political life, leading to a variety of overlapping landscapes occupying the same space.
I am pursuing my Ph.D. to gain the theoretical and methodological training I need to understand the relationship between ecological and sociopolitical variables that contribute to the production of landscapes. Given the interdisciplinary structure of UMN, which allows graduate students to create their own program of study, I combine Anthropology, Geography, and Forest Resources. UMN faculty members specializing in ecology and cultural heritage also offer me an exceptional opportunity to consider issues of environmental, political, and archaeological stewardship and management in the SNSM. Moreover, UMN’s strong methodological focus on digital archaeology and environmental mapping provides me with the empirical tools I need to trace, document, and model land modification features in the Tairona area.
After completing my degree, I expect to return to Colombia and pursue an academic position that will allow me to train future generations of archaeologists and sociocultural anthropologists. I hope to use my interdisciplinary background to empower students to think about the materials and built spaces that constitute the present and past and the ways they mutually shape human experience.
In 2013 Suma Ikeuchi received a Dissertation Fieldwork Grant to aid research on “Brazilian Birth, Japanese Blood, and Transnational God: Identity and Resilience among Pentecostal Brazilians in Japan,” supervised by Dr. Chikako Ozawa-de Silva. Dr. Ikeuchi was able to return to the field in 2019 when she received an Engaged Anthropology Grant to aid engaged activities on “Jesus Loves Japan: Workshops on Migration, Religion, and Citizenship in Japan and Brazil”.
With the Engaged Anthropology Grant, I was able to travel to Japan and Brazil to share the results of my dissertation fieldwork conducted from 2013 to 2014. The yearlong fieldwork investigated why the Pentecostal Christian churches have flourished among the Japanese-Brazilian (i.e. Nikkei) migrant communities in Japan by probing the connections between their ethnic, national, and religious identities. State-sanctioned return migration is a growing phenomenon in Asia today, with major nations such as India and South Korea legally facilitating the “return” of foreign citizens descended from their emigrants. As part of this trend, Japan introduced a new type of visa in 1990 for foreigners of Japanese descent, which triggered the mass-migration of Nikkei Brazilians from Brazil. While Nikkeis benefit from the visa policy that confers the right to settlement virtually as a right of blood, they often feel discriminated in Japan for their ethnic ambiguity and working-class profile. In this context of racial tension and contested belonging, many have been converting to Pentecostal Christianity—a religion that has grown exponentially in Latin America since the 1970s and subsequently flourished among many Latino migrant communities across the globe. The fieldwork examined this transregional intersection of Asian return migration and Latin American Christianity.
In July 2019, I returned to the main research site in Japan—a Pentecostal church in Toyota City attended by roughly 500 Brazilian migrants—to hold an informal workshop with the people who had participated in my study. The main purpose was to receive their feedback for the two main final products of the research. Since the completion of fieldwork in 2014, I have been able to edit a short ethnographic film In Leila’s Room (2016) and publish a book Jesus Loves Japan: Return Migration and Global Pentecostalism in a Brazilian Diaspora (2019 Stanford University Press). First, I screened In Leila’s Room to a group of core participants, including the main protagonist Leila, followed by Q&A. Some expressed a sense of amusement about the fact that the film incorporated what they considered to be banal interactions, such as family members speaking about barbecue. A vibrant conversation about observational cinema ensued.
Unlike the film, which is mostly in Portuguese, Jesus Loves Japan is in English, a language that the participants in the study cannot read. To make the book content accessible, I prepared a four-page summary in Portuguese and Japanese (many younger migrants prefer Japanese) and distributed it to the community members at the church on Sunday. In addition to the summary, they also received a fifteen-minute oral presentation in Portuguese from me about the significance of the study results and how their cooperation contributed to it. In total, I had roughly 250 people in attendance on this day, many of them previous participants in my study. “What do Americans think about us?” This was one of the most common questions, now that they have seen the book in English and heard about my representations of them in it. Although Toyota City has been a frequent destination for social scientists (both Japanese and Brazilian) who took interest in this migrant community over the years, some Brazilian residents there told me that they had never heard back from these scholars about what was done with the data afterward. As a result, many in the audience were excited to find out how the stories of their lives were recounted in the book, now circulating in an unfamiliar language. We continued our conversations in the church canteen even after the presentation was over. Many interviewees had the chance to see where in the book their remarks appear and listen to me explain how I incorporated them into my overarching argument about the relationship between migration and conversion. In these dialogues, the findings of greatest interest were about how the various church initiatives about “family restoration” seem to address the challenges that many migrant families face as they cope with distance, demanding work, and language barriers in a foreign land.
The grant also enabled me to organize workshops and deliver lectures about Jesus Loves Japan at five universities—one in Japan and four in Brazil—so that I could engage the scholars interested in the study results in their respective languages. I participated in a workshop about my book in Japanese at the Nanzan Institute of Religion and Culture in Nagoya in June 2019. The talk was followed by the comments by two Japanese scholars and Q&A. Since one potential shortcoming of the book is that the majority of references cited are in the English language, their sharp feedback informed by the sources in Japanese constituted valuable and much-needed inputs. In August 2019, I traveled to Brazil to speak at The University of São Paulo, The Federal University of São Paulo in Guarulhos, The Federal University of São Carlos, and The University of Brasília. This time I delivered the lectures in Portuguese, followed by Q&A in a mixture of Portuguese and English. The audience consisted of Brazilian scholars and students, many of whom were deeply interested in the global expansion of Brazilian Pentecostalism due to the growing political power associated with the religion with the recent election of President Jair Bolsonaro. The comments and questions I received from the scholars based in Brazil were very different from those from the researchers in Japan, probably because of the diverging social positions of Protestant Christianity in the two respective societies. For example, some interlocutors inquired if the migrant churches I studied sought any political power in the mainstream society. I responded that doing so is more difficult in a non-Christian society such as Japan, especially for a foreign migrant minority such as Nikkei Brazilians. Overall, the feedback I received in Japan and Brazil demonstrate that different scholarly communities can bring to the table different analytical strengths informed by their respective intellectual and political backgrounds. The bilingual lectures in the two countries reaffirmed the importance of intellectual exchange across linguistic and national boundaries, and I am grateful for the Foundation for enabling me to advance such an initiative.
Wenner-Gren is proud to introduce Eshe Lewis, the Foundation’s first recipient of our newly launched SAPIENS Public Fellowship.
Eshe Lewis holds a BA in Latin American Studies from the University of Toronto, and an MA in Latin American Studies and a Ph.D in Anthropology from the University of Florida. As a Black Canadian of Trinidadian descent, Eshe took an early interest in the African diaspora in the Americas and has spent the past ten years working in Latin America with Afro-descendant populations. She has conducted numerous ethnographic research projects in Peru on Afro-Peruvian activism, identity and inequality, and women’s issues. Eshe’s dissertation research was the first study of Afro-descendant women in Peru who reported cases of Intimate Partner Violence in Women’s Emergency Centers in the Lima. Her research was carried out over 22 months and is being reviewed by government ministries as interest in social inclusion for minority populations increases. Eshe is dedicated to conducting feminist, anti-racist and interdisciplinary research that can help improve policy. She is a founding member of Mujeres Afroperuanas: Presencia y Palabra, an Afro-descendant Black Feminist women’s collective based in Lima. Since graduating, she has conducted more research in Peru through a private research institute, and has taught courses on Afro-descendants and on women in Latin America. Eshe is excited to join and learn from the SAPIENS team as the first Public Fellow in 2020.
On October 7th the New York Academy of Sciences lecture series returns when Dr. Tania Murray Li, University of Toronto, will present “21st Century Plantations and the Sustainability Fix”. Dr. Jerome Whitington, New York University, will act as dissusent. This event will be held at 6:30 PM at its new location, Pratt Manhattan, Lecture Hall Room 213, located on 14th St. between Sixth and Seventh Avenues on the south side of the block, closest to Seventh Avenue.
It is the 21st century and plantations are back. Colonial-style large scale corporate monoculture of industrial crops is again expanding in the global south. The land dimensions of this renewed expansion were thrust into public debate in 2008-9, when there was a spike in transnational land-acquisitions dubbed a global “land-grab.” Plantation proponents stress the need for efficient production to supply food and fuel for expanding populations, and to bring jobs and development to remote regions. Critics highlight the loss of indigenous lands, flexible rural livelihoods, diverse ecosystems, and carbon-absorbing forests. Implementing product-based sustainability standards seems to be favored as a win-win solution that enables plantations to expand but checks their worst excesses. Drawing on ethnographic research on Indonesia’s massively expanding oil palm plantations, this lecture explores the human dimension of 21st century plantation life and explains why sustainability standards cannot fix it.
About the Speaker:
Tania Murray Li teaches in the Department of Anthropology at the University of Toronto, where she holds the Canada Research Chair in the Political Economy and Culture of Asia. Her publications include Land’s End: Capitalist Relations on an Indigenous Frontier (Duke University Press, 2014), Powers of Exclusion: Land Dilemmas in Southeast Asia (with Derek Hall and Philip Hirsch, NUS Press, 2011), The Will to Improve: Governmentality, Development, and the Practice of Politics (Duke University Press, 2007) and many articles on land, labor, development, resource struggles, community, class, and indigeneity with a particular focus on Indonesia.
The Foundation would like to introduce you to Weldeyared Reda, who recently received a Wadsworth International Fellowship to continue training in paleoanthropology at the University of Chicago, supervised by Dr. Callum Ross. Read the previous entry in this series here.
Growing up in Ethiopia, I was fascinated by the many world-renowned paleoanthropological discoveries made there. This motivated me to pursue a BA in archaeology at Aksum and MSc in Paleoanthropology and Paleoenvironment at Addis Ababa Universities, both in Ethiopia. During my study, I have gained a great deal of research and field experience in the Afar Rift, the Blue Nile highways field school, and the Koobi Fora Field School. These hands-on experiences coupled with coursework in human evolution were instrumental in further strengthening my interest in human origins. My training also included a 5 month research visit to the California Academy of Sciences which was a great opportunity. Subsequent to completing my masters, I worked as a lecturer at Aksum University for two years.
The PhD program I have enrolled in at the Department of Organismal Biology and Anatomy at the University of Chicago is ideal to further my knowledge and skills in human evolution. The department’s focus on an integrative approach including human evolution, and the professors’ diverse expertise and in-house research facilities are some of the best in our field. The diversity of the faculty and the possibility to train or take relevant courses in the Departments of anthropology, human genetics and geosciences is also a great attraction.
My research aim is to expand our understanding of morphological character polarity by investigating their developmental underpinnings and functional significance, with a special focus on fossil hominins and great apes. Specifically, I am interested in the link between morphology and function in fossil hominins and great apes and associated developmental processes underlying morphological changes with implications for craniofacial development and function. I will investigate craniofacial ontogeny and function in Australopithecus afarensis and contemporaneous hominins within the context of the great apes and modern humans. This will be accomplished using cutting-edge imaging techniques and statistical methods.
After the completion of my study, I expect to return to Ethiopia and work at Aksum University. I have a keen interest to work in a multi-disciplinary paleoanthropological project and open new research avenues while paving the way for the next generation of paleoanthropologists.
Christopher Morehart received a Dissertation Fieldwork Grant in 2007 to aid research on “Agricultural Landscapes and Political Economy at Xaltocan, Mexico,” supervised by Dr. Elizabeth M. Brumfiel. In 2012 Dr. Morehart continued his research when he received a Post-Ph.D. Research Grant to aid research on “Environmental Interaction and Political Transformation in the Northern Basin of Mexico”. After receiving an Engaged Anthropology Grant in 2016 Morehart began working on a, “Collaborative Development of a Book on the Archaeology of Xaltocan, Mexico for Community Members”.
This report presents an overview of a Wenner-Gren engaged anthropology grant project. Funds from Wenner-Gren were used to finance the creation of a book on the archaeology of Xaltocan. Xaltocan is a contemporary town approximately 35 km north of present-day Mexico City with a history that has lasted well over 1000 years. It is also one of the most continuously studied archaeological sites in central Mexico. Archaeologists first visited the town very briefly in the 1950s and again in the early 1970s.
However, in the late 1980s, Elizabeth Brumfiel initiated a long-term archaeological project in Xaltocan, with the promise that she would always seek to engage actively with community members and address questions that they have about their own past. Several other archaeological projects have occurred in the town over the past 15-20 years, all directed by Brumfiel’s students or former students (many funded by Wenner-Gren). Members of the town have a strong interest in their past and in the work archaeologists have been doing. This relationship is a unique example of productive, engaged archaeology. Many archaeologists have created museum exhibits (some financed by Wenner-Gren) as well as public talks and other events.
This project was planned to provide a more tangible and lasting contribution to the community. This book is based on the archaeological work of several researchers, from the United States and Mexico, as well as the experiences and leadership of local historians and organizers. This book is not an academic article or a technical report, both of which are supplied to community members and officials as part of ongoing projects. It is a book written specifically for the community of Xaltocan, written in an engaging, accessible and dynamic prose.
Plan of the book
Although I wrote the grant proposal, I worked closely with Enrique Rodríguez Alegría and Kristin De Lucia, two other archaeologists who have worked in Xaltocan. The book contains 13 substantive chapters, each written either by a researcher or group of researchers who has carried out an investigation in Xaltocan or by a local leader engaged in promoting cultural and historical affairs in the town. Each chapter is brief, 3-4 pages, and written in an accessible prose (in Spanish). At the end of the book, we have included a fairly comprehensive bibliography of publications on the history and archaeology of Xaltocan. Below is a list of the chapters:
Capítulo 1. La historia de la arqueología en Xaltocan, by Enrique Rodríguez-Alegría
Capítulo 2. El medio ambiente de la cuenca de México y del lago de Xaltocan, by John K. Millhauser
Capítulo 3. Antes de Xaltocan, by Christopher Morehart, Abigail Meza Peñaloza, and Destiny Crider
Capítulo 4. La formación de un reino, by Kirby Farah
Capítulo 5. Los grupos domésticos y la comunidad, by Kristin De Lucia
Capítulo 6. Las chinampas de Xaltocan, by Christopher Morehart
Capítulo 7. Impuestos, tributos y mercados, by John K. Millhauser
Capítulo 8. La religión y los ritos de los grupos Domésticos, by Kristin De Lucia
Capítulo 9. Xaltocan y el imperio azteca, by Lisa Overholtzer
Capítulo10. Xaltocan en el periodo colonial, by Enrique Rodríguez-Alegría
Capítulo 11. La historia genética de Xaltocan, by Deborah A. Bolnick, Jaime Mata-Míguez and Austin W. Reynolds
Capítulo 12. La casa de cultura de Nextlalpan “Cualcalli”, by Filemón Hernández Zambrano
Capítulo 13. El museo arqueológico de Nextlalpan en Xaltocan, by Sergio Maya Rodríguez Una bibliografía de la investigación arqueológica en Xaltocan
Distribution of the book
Distributing the book to the community of Xaltocan was an important goal of the project. We produced 315 printed copies and donated them to the town’s cultural center and museum. We worked with local organizers in order to plan an event to present and distribute the book. This occurred in July 2019 at the Casa de la Cultura (cultural center) in the center of Xaltocan. I gave a brief presentation of the book to approximately 60 to 70 attendees. The director of the cultural center (also one of the book contributors) decided to give a copy of the book for free to all in attendance, with the option of a small contribution (virtually everyone contributed something), after which the book would be sold at a price determined by the cultural center.
The presentation of the book was a great success, and attendees were very enthusiastic about the book.
In addition to highlighting our Wadsworth International Fellows the Foundation would also like to introduce one of our newest Wadsworth African Fellows, Theogene Niwenshuit. Funded through the Wadsworth African Fellowship Theogene Niwenshuti will continue his PhD training in social cultural anthropology at the University of Cape Town, South Africa, supervised by Dr. Susan Levine.
I earned a BA (withdistinction) from National University of Rwanda and a MA (cum laude) from Wits University School of Arts in Johannesburg before enrolling in the PhD program in at the University of Cape Town (UCT). I travel extensively facilitating, lecturing, performing and campaigning for peace, healing, human rights and the prevention of genocide, war and other violent conflicts and have been the recipient of several awards, prestigious scholarships, medals and honors for my community, artistic, leadership and academic contributions.
I was born and grew up in the hills of Kanombe and Ndera in Gasabo, Rwanda, the Great Lakes – East Afrikan Region. Like other children of my generation, my studies were disrupted by war and genocide. After missing a few years of study I managed to complete high school and earn an undergraduate degree at the National University of Rwanda (NUR). I have been pursuing my academic, artistic and community engagements in various post-conflict African regions and communities. My current research is concerned with contestation over the interpretation of memory and heritage of violence. While trying to identify mechanisms and strategies developed by individuals and institutions in response to the legacies of violence, my study also attempts to make sense of the impact of this violence on mental health and the general wellbeing of individuals and communities.
In my study of memory and trauma I am interested in the relationship between body, space and memory, and understanding how it helps inform healing and recovery in a post-conflict / post-genocide context. My approach consists of interrogating how the body intervenes in the process of mapping and translating private, difficult memories from an intimate space to a public one. I hope to build on past research and gather and make use of local stories, memories, interpretations, and individual and collective experiences to make a contribution in the fields of memory, (mental) health, art, culture, performance, heritage, academia, institutional practice, governance and violence.
Since October 2018, I have been facilitating a unique academic platform entitled “Contested Spaces” Seminar Series. Several scholars, artists, health, education, heritage and museum practitioners of local and global repute have attended and engaged in critical and creative conversations during these seminars. With the support of local communities and institutions, artists, students and scholars, the 2nd series of “Contested Spaces” Seminar will be launched in the coming months.
This month we return to our series spotlighting Wadsworth International Fellows as we introduce you to Camille Louis, who received a Wadsworth International Fellowship which has given him the opportunity to train in archaeology at the University of California, Santa Cruz, CA, supervised by Dr. James Cameron Monroe.
I received my undergraduate degrees in Art History, Archaeology and psychology from the Université d’Etat d’Haïti. Later I spent a year at the University of the West Indies (Mona Campus, Jamaica) where I received archaeological training organized by members of the Department of Archaeology at Monticello (Virginia, USA), one of the preeminent groups exploring the archaeology of slavery in the New World. I earned a Master’s Degree in Cultural Resources Management from Taipei National University of the Arts in Taiwan. Following my master’s degree, I received specialized training in underwater archaeology from UNESCO and the University of Leiden team in St-Eustatius.
The Haitian Revolution created a total cultural and social “rupture”. Slaves, free blacks, and some mulattoes united against and overthrew the colonial system. During the revolution, opposing armies of the French and the enslaved destroyed innumerable colonial settlements and plantations, the remnants of which can be studied archaeologically. My academic interests are to study the nature of Maroon settlement and the organization of plantations in Dondon region Northern Haiti, and the cultural memory of such communities in the region today. This area was a hotbed of maroon settlement in the colonial period, and played a determinative role in sparking the Haitian Revolution in 1791. Rather than viewing Maroons as isolated and removed from the plantation world, I seek to explore how they were intensely entangled in colonial world-making processes, revealing the active role these “people without history” played in the making of the modern world. This research has the potential to provide new insights into the communication networks that fostered revolution in Saint-Domingue, and provide a valuable perspective on archaeologies of power and resistance more broadly. Finally it focuses on the relationship between Dondon’s community and heritage of the colonial period.
The University of California at Santa Cruz provides a unique professional development opportunity to acquire expertise in Historical Archaeology based in Haiti. Since 2015 Dr. Cameron Monroe of the Department of Anthropology at UC Santa Cruz has been carrying out research in Milot the Northern region of Haiti, which has afforded me the opportunity to pursue my PhD program at this University.
Dr. Sophie Chao received a Dissertation Fieldwork Grant in 2015 to aid research on “Agribusiness Land Grabs and Transforming Indigenous Foodways: Towards a Theory of Hunger and Satiety in West Papua,” supervised by Dr. Jaap Timmer. In 2019 Dr. Chao returned to the field when she received an Engaged Anthropology Grant to aid engaged activities on “Oil Palm Expansion in West Papua: Multi-Stakeholder Workshop on Sustainability in the Agribusiness Sector”.
With the support of an Engaged Anthropology Grant, the grantee organized a workshop on “Oil Palm Expansion in West Papua: Multi-Stakeholder Workshop on Sustainability in the Agribusiness Sector” on 13 – 14 August 2019 in Jakarta. This event was attended by ten indigenous Marind participants (six men and four women) from Merauke, West Papua, where the grantee undertook her doctoral research, as well as thirteen representatives from the Indonesian National Land Agency, the Indonesian Investment Board, the Merauke Regency Governmental District Office, the Merauke Regency Environmental Agency, and local and national Indonesian non-government organizations.
The project allowed the grantee to disseminate the findings of her doctoral research on the social and environmental impacts of oil palm plantations on indigenous Marind communities in Merauke, in the form of an oral presentation, translated thesis chapters, and a summary of the overall thesis in brochure form. This research revealed that agribusiness projects severely undermines indigenous communities’ relations to land – which is central to their sense of collective belonging and cultural identity – and their morally imbued relations to forest plants and animals whom Marind consider their kin through shared ancestral descent. The research also demonstrated that Marinds’ right to give or withhold their consent to land conversions is routinely disregarded in the design and implementation of agribusiness projects. Affected communities lack the capacity to communicate their demands and grievances directly to high-level policymakers and corporate representatives and have limited access to comprehensive information about the palm oil projects affecting their livelihoods and environment. Their capacity to assert their claims to land is further hindered by their limited understanding of their rights under national and international law, and of the redress mechanisms available to them under these frameworks.
The workshop created a multi-stakeholder platform for indigenous Marind representatives to share their experiences of the adverse impacts of monocrop oil palm developments on their livelihoods, land rights, cultural well-being, food security, and physical environment, and to voice their recommendations towards addressing these adverse impacts before government and NGO bodies. In turn, Marind representatives were able to acquire up-to-date information from government and NGO representatives pertaining to the legal and governance structures regulating oil palm production in Indonesia, government targets and sites of future oil palm expansion, and indigenous people’s rights as these are enshrined under national and international legal frameworks and initiatives – including the draft Indigenous People’s Rights Bill and the One Map Initiative in Indonesia. Marind participants were also introduced to the principles and criteria of the Roundtable on Sustainable Palm Oil (RSPO) and Indonesian Sustainable Palm Oil (ISPO), two multi-stakeholder commodity certification standards established to promote rights-based and deforestation-free palm oil.
Formal presentations from the participants on the first day were followed by break-out group discussions on the second day, during which the participants formulated a set of joint recommendations for rights-based and culturally sensitive approaches to palm oil production in Indonesia. These recommendations included: 1) moving beyond a “consultation-only” mode of land acquisition towards full respect for indigenous people’s right to give or withhold their consent to land developments 2) more transparent, inclusive, iterative, and collectiveconsultation processes, in which women, youth, and elders are equally involved 3) participatorymapping to support the identification and protection of customary land rights, ownership, and boundaries 4) the development of binding and verifiable safeguards, standard operational procedures, and protocols to protect indigenous communities’ food and water security and cultural food sovereignty and 5) the direct and iterative involvement of indigenous communities in the identification,demarcation,management,andmonitoringof conservation zones within oil palm plantations.
In addition, a documentary titled DeclarationofLandasour Spiritual Mother, produced by the grantee during her doctoral research was launched at the opening of the workshop (see Figure 2). This 45-minute film documents various aspects of indigenous Marind’s relationship to the forest, ritual practices, modes of subsistence, and grassroots land rights movements in the face of oil palm developments. A community manual in logat Papua, or Indonesian creole, produced by the grantee and titled Where Are We to Go If Our Customary Lands and Forests Disappear? A Practical Manual for Indigenous Communities on Land Rights and Human Rights in the Context of Oil Palm Investments, was also launched on the occasion of this workshop and copies printed for wider dissemination in the Marind villages where the grantee undertook her doctoral research (see Figure 1). This interactive manual and offers practical guidance to indigenous communities regarding their right to free, prior, and informed consent, the consultation and land acquisition process, and the obligation of states and corporations to respect indigenous lands and livelihoods.
The workshop provided the opportunity for the grantee to discuss directions of future research with the indigenous participants present and the opportunities and challenges (both legal and practical) involved in such research. A draft analysis of the process involved in organizing and holding the multi-stakeholder workshop itself was drafted together with community members and will form the basis of an academic article titled “A Tree of Many Lives: Indigenous Papuan Experiences of Multi-Stakeholder Negotiations and Strategic Ontological Performance,” due for submission to a first-quartile anthropology journal in September 2019.
Drawing from the outcomes of the workshop described above, and with the support of additional funds, the grantee also organized a follow-up regional meeting on 26 August 2019 between indigenous Marind who attended the workshop and local communities in Sorong Selatan, where oil palm development is underway. During this event, indigenous Marind community members were able to share lessons learned from their engagement to date with oil palm companies, to describe the process and outcomes of the workshop help in Jakarta, and to offer guidance and advice to Sorong community members based on their own first-hand experiences. A side-training on participatory mapping and its uses in advocacy contexts was also organized, during which community members produced sketches of their customary lands, boundaries, and sites of cultural, spiritual, and economic value. This will be followed by training in the use of GPS technology in the course of 2019.