Precarious Nature - Resource extraction and indigenous peoples


This weeks blog is inspired by artist Taloi Havini. Taloi is of the Nakas clan, Hakö People. She was born in 1981 Arawa, Autonomous Region of Bougainville and emigrated to Australia in 1990. She lives and works in Melbourne, Sydney and Buka. As an interdisciplinary artist, her practice centres on the deconstruction of the politics of location, and the intergenerational transmission of Indigenous Knowledge Systems. Her triptych Sami and the Panguna Mine
from the Blood Generation series is currently exhibited in Precarious Nature.
In her research, Taloi engages with living cultural practitioners and Oceanian material collections and archives. She often responds to these experiences and sites of investigation with experimental ceramic installations, print, photographic and video, making both solo and collaborative works. The Blood Generation are the children born into and following the civil war over land in Taloi’s native Bourgainville. Buka youth are documented in their landscape, by Taloi and photographer Stuart Miller, including in the devastated area around the Panguna mine. The series depicts the ravages of open-cut mining, as well as the deep connection to land that her people have; their cultural resilience in the face of colonisation and government-sanctioned forced removal from their ancestral homelands.
The triptych Sami and the Panguna Mine revisits the time when Sami’s aunties and other women landowners in Bougainville stood against mining on their land. Women leaders are still fighting to be heard on the unresolved issues of social, economic and environmental impacts of reopening the mine. They reject agreements which saddle them to the original PNG 1988 Mining Act, in which there is no acknowledgement of women landowners
Colonisation and Capitalism have played a hefty role in the exploitation of indigenous land over the past 500 years up until today. Talal Asad (1991) states, “It tells of European imperial dominance not as a temporary repression of subject populations, but as an irrevocable process of transmutation, in which old desires and ways of life were destroyed and new ones took their place” (p.314).
The University of Otago published Maori and Mining in 2013; a document which looks at the way “Māori have responded to the issue of mining in three main ways: as an economic opportunity, provided that there are environmental safeguards; as a discussion around Treaty rights; or as an environmental issue requiring strong opposition in order to carry out traditional and enduring relationships with Papatūānuku, Tangaroa and future generations.” - Page 4.
They assert that the issues facing Māori are the issues facing all
Indigenous peoples globally.
Close to home: Oil exploration

Earlier this year an article was released announcing that a large area off the coast of Canterbury as well as large coastal areas surrounding the North Island will be offered for oil and gas exploration. The image above shows some of the proposed sites. The risk of oil and gas exploration is tremendous, not only does it threaten our natural environments and coastlines, it places immense pressure on sea life and marine environments. It also threatens traditional food gathering sites and areas of spiritual significance to mana whenua.
A local not-for-profit organisation called Oil Free Otautahi is fighting back against government pressures to engage in deep sea oil drilling around our coast. Oil Free Otautahi is a Christchurch based organisation dedicated to stopping dangerous deep sea oil drilling in New Zealand waters. They have been around since 2011, organising events such as the Christchurch version of Hands Across the Sand. They often hold protests, workshops, meetings, as well as educating people about the dangers of oil drilling not only in Aotearoa but at a global scale. For more information about their organisation and how you can join the cause, you can visit their Facebook page here.

Drilling for oil, gas and minerals is a global issue. A more recent, well known example of this happening is the North Dakota Access Pipeline (DAPL). The North Dakota Access Pipeline starts in North Dakota and travels south-east towards Iowa. The pipeline runs through an ancient burial ground, which is sacred to the Sioux as it holds ancestral ties. Protests have been occurring around the country, with almost daily protests on the Standing Rock Reservation in North Dakota. Not only does this pipeline run through ancient burial sites, it also poses environmental risks such as the poisoning of water, soil and air. In an article posted 12th December 2016, it was reported that 1760,000 gallons of crude oil had leaked into a creek not far from the protest grounds. For more information on what is happening in North Dakota and how you can help you can check out Rezpect our Water who have an abundance of information and petitions you can sign.
Below is a video that was posted in this article here, of a Native American women (Anishinaabe), Winona LaDuke discussing why we need to move on from Fossil Fuels, the Sandpiper Pipeline and why some tribes have been forced into cooperating and depending on the fossil fuel industry for economic stability.





