Solar Energy Useless Without Good Batteries in Brazil’s Amazon Jungle

Posted on January 25, 2023 by admin

Active Citizens, Civil Society, Climate Action, Climate Change, Development & Aid, Economy & Trade, Editors’ Choice, Energy, Environment, Green Economy, Headlines, Human Rights, Indigenous Rights, Integration and Development Brazilian-style, Latin America & the Caribbean, Projects, Regional Categories

Energy

Solar panels with a capacity to generate 30 kilowatts no longer work in the Darora Community of the Macuxi people, an indigenous group from Roraima, a state in the far north of Brazil. The batteries only worked for a month before they were damaged because they could not withstand the charge. CREDIT: Boa Vista City Hall

BOA VISTA, Brazil, Jan 25 2023 (IPS) – “Our electric power is of bad quality, it ruins electrical appliances,” complained Jesus Mota, 63. “In other places it works well, not here. Just because we are indigenous,” protested his wife, Adélia Augusto da Silva, of the same age.

The Darora Community of the Macuxi indigenous people illustrates the struggle for electricity by towns and isolated villages in the Amazon rainforest. Most get it from generators that run on diesel, a fuel that is polluting and expensive since it is transported from far away, by boats that travel on rivers for days.

Located 88 kilometers from the city of Boa Vista, capital of the state of Roraima, in the far north of Brazil, Darora celebrated the inauguration of its solar power plant, installed by the municipal government, in March 2017. It represented modernity in the form of a clean, stable source of energy.

A 600-meter network of poles and cables made it possible to light up the “center” of the community and to distribute electricity to its 48 families.

But “it only lasted a month, the batteries broke down,” Tuxaua (chief) Lindomar da Silva Homero, 43, a school bus driver, told IPS during a visit to the community. The village had to go back to the noisy and unreliable diesel generator, which only supplies a few hours of electricity a day.

“The solar panels were left here, useless. We want to reactivate them, it would be really good. We need more powerful batteries, like the ones they put in the bus terminal in Boa Vista.” — Lindomar da Silva Homero

Fortunately, about four months later, the Boa Vista electricity distribution company laid its cables to Darora, making it part of its grid.

Tuxaua (chief) Lindomar Homero of the Darora Community is calling for new adequate batteries to reactivate the solar power plant, because the electricity they receive from the national grid is too expensive for the local indigenous people. Behind him stands his predecessor, former tuxaua Jesus Mota. CREDIT: Mario Osava/IPS

Expensive energy

But indigenous people can’t afford the electricity from the distributor Roraima Energía, he said. On average, each family pays between 100 and 150 reais (20 to 30 dollars) a month, he estimated.

Besides, there are unpleasant surprises. “My November bill climbed to 649 reais” (130 dollars), without any explanation,” Homero complained. The solar energy was free.

“If you don’t pay, they cut off your power,” said Mota, who was tuxaua from 1990 to 2020.”In addition, the electricity from the grid fails a lot,” which is why the equipment is damaged.

Apart from the unreliable supply and frequent blackouts, there is not enough energy for the irrigation of agriculture, the community’s main source of income. “We can do it with diesel pumps, but it’s expensive; selling watermelons at the current price does not cover the cost,” he said.

“In 2022, it rained a lot, but there are dry summers that require irrigation for our corn, bean, squash, potato, and cassava crops. The energy we receive is not enough to operate the pump,” said Mota.

A photo of the three water tanks in the village of Darora, one of which holds water that is made potable by chemical treatment. The largest and longest building is the secondary school that serves the Macuxi indigenous community that lives in Roraima, in northern Brazil. CREDIT: Mario Osava/IPS

Achilles’ heel

Batteries still apparently limit the efficiency of solar energy in isolated or autonomous off-grid systems, with which the government and various private initiatives are attempting to make the supply of electricity universal and replace diesel generators.

Homero said that some of the Darora families who live outside the “center” of the village and have solar panels also had problems with the batteries.

Besides the 48 families in the village “center” there are 18 rural families, bringing the community’s total population to 265.

A solar plant was also installed in another community made up of 22 indigenous families of the Warao people, immigrants from Venezuela, called Warao a Janoko, 30 kilometers from Boa Vista.

But of the plant’s eight batteries, two have already stopped working after only a few months of use. And electricity is only guaranteed until 8:00 p.m.

“Batteries have gotten a lot better in the last decade, but they are still the weak link in solar power,” Aurelio Souza, a consultant who specializes in this question, told IPS from the city of São Paulo. “Poor sizing and the low quality of electronic charging control equipment aggravate this situation and reduce the useful life of the batteries.”

The low quality of the electricity supplied to Darora is due to the discrimination suffered by indigenous people, according to Adélia Augusto da Silva. The water they used to drink was also dirty and caused illnesses, especially in children, until the indigenous health service began to chemically treat their drinking water. CREDIT: Mario Osava/IPS

In Brazil’s Amazon jungle, close to a million people live without electricity, according to the Institute of Energy and the Environment, a non-governmental organization based in São Paulo. More precisely, its 2019 study identified 990,103 people in that situation.

Another three million inhabitants of the region, including the 650,000 people in Roraima, are outside the National Interconnected Electricity System. Their energy therefore depends mostly on diesel fuel transported from other regions, at a cost that affects all Brazilians.

The government decided to subsidize this fossil fuel so that the cost of electricity is not prohibitive in the Amazon region.

This subsidy is paid by other consumers, which contributes to making Brazilian electricity one of the most expensive in the world, despite the low cost of its main source, hydropower, which accounts for about 60 of the country’s electricity.

Solar energy became a viable alternative as the parts became cheaper. Initiatives to bring electricity to remote communities and reduce diesel consumption mushroomed.

But in remote plants outside the reach of the grid, good batteries are needed to store energy for the nighttime hours.

Part of the so-called “downtown” in Darora, which has lamp posts, houses, a soccer field and a shed where the community meets. A larger community center is needed, says
the leader of the Macuxi village located near Boa Vista, the capital of the northern Brazilian state of Roraima. CREDIT: Mario Osava/IPS

A unique case

Darora is not a typical case. It is part of the municipality of Boa Vista, which has a population of 437,000 inhabitants and good resources, it is close to a paved road and is within a savannah ecosystem called “lavrado”.

It is at the southern end of the São Marcos indigenous territory, where many Macuxi indigenous people live but fewer than in Raposa Serra do Sol, Roraima’s other large native reserve. According to the Special Secretariat for Indigenous Health (Sesai), there were 33,603 Macuxi Indians living in Roraima in 2014.

The Macuxi people also live in the neighboring country of Guyana, where there are a similar number to that of Roraima. Their language is part of the Karib family.

Although there are no large forests in the surrounding area, Darora takes its name from a tree, which offers “very resistant wood that is good for building houses,” Homero explained.

The community emerged in 1944, founded by a patriarch who lived to be 93 years old and attracted other Macuxi people to the area.

The progress they have made especially stands out in the secondary school in the village “center”, which currently has 89 students and 32 employees, “all from Darora, except for three teachers from outside,” Homero said proudly.

A new, larger elementary and middle school for students in the first to ninth grades was built a few years ago about 500 meters from the community.

Water used to be a serious problem. “We drank dirty, red water, children died of diarrhea. But now we have good, treated water,” said Adélia da Silva.

“We dug three artesian wells, but the water was useless, it was salty. The solution was brought by a Sesai technician, who used a chemical substance to make the water from the lagoon drinkable,” Homero said.

The community has three elevated water tanks, two for water used for bathing and cleaning and one for drinking water. There are no more health problems caused by water, the tuxaua said.

His current concern is to find new sources of income for the community. Tourism is one alternative. “We have the Tacutu river beach 300 meters away, great fruit production, handicrafts and typical local gastronomy based on corn and cassava,” he said, listing attractions for visitors.

Source

Racism Hurts People and Democracy in Peru

Posted on September 1, 2022 by admin

Civil Society, Democracy, Editors’ Choice, Featured, Headlines, Human Rights, Indigenous Rights, TerraViva United Nations

Human Rights

A family from Sachac, a Quechua farming community in the Andes highlands region of Cuzco in southeastern Peru, where Quechua is still the predominant language and where ancestral customs are preserved. When members of these native families move to the cities, they face different forms of racism, despite the fact that 60 percent of the Peruvian population identifies as ‘mestizo’ or mixed-race and 25 percent as a member of an indigenous people. CREDIT: Mariela Jara/IPS

LIMA, Sep 1 2022 (IPS) – Banning the use of the same bathroom, insults and calling people animals are just a few of the daily forms of racism experienced by people in Peru, a multicultural, multiethnic and multilingual country where various forms of discrimination are intertwined.

“In the houses where I have worked, they have always told me: ‘Teresa, this is the service bathroom, the one you have to use,’ as if they were disgusted that I might use their toilets,” Teresa Mestanza, 56, who has worked as a domestic in Lima since she was a teenager, told IPS.

She was born in a coastal town in the northern department of Lambayeque, where her parents moved from the impoverished neighboring region of Cajamarca, the homeland of current President Pedro Castillo, a rural teacher and trade unionist with indigenous features.

With Quechua indigenous roots, she considers herself to be “mestiza” or mixed-race and believes that her employers treat her differently, making her feel inferior because of the color of her skin.

Sixty percent of the population of this South American country of 33 million people describe themselves as “mestizo”, according to the 2017 National Census, the last one carried out in Peru.

For the first time, the census included questions on ethnic self-identification to provide official data on the indigenous and Afro-Peruvian population in order to develop public policies aimed at closing the inequality gap that affects their rights.

A study by the Economic Commission for Latin America and the Caribbean (ECLAC) ranks Peru as the country with the third largest indigenous population in the region, after Bolivia and Guatemala.

Teresa Mestanza has experienced discriminatory, if not outright humiliating, treatment because of the color of her skin, as a domestic worker in Lima since she arrived as a teenager from a Quechua community in northern coastal Peru. She defines herself as ‘mestiza’ or mixed-race and believes that this is the reason why some of her employers try to “make me feel less of a person.” CREDIT: Mariela Jara/IPS

Before the invasion by the Spaniards, several native peoples lived in what is now Peru, where the Tahuantinsuyo, the great Inca empire, emerged. At present, there are officially 55 different indigenous peoples, 51 from the Amazon rainforest region and four from the Andes highlands, which preserve their own languages, identities, customs and forms of social organization.

According to the census, a quarter of the population self-identified as indigenous: 22 percent Quechua, two percent Aymara and one percent Amazonian indigenous, while four percent self-identified as Afro-descendant or black.

During the Spanish colonial period, slaves were brought from Africa to do hard labor or work in domestic service. It was not until three decades after independence was declared that the country abolished slavery, in 1854.

Indigenous and Afro-Peruvian populations are historically discriminated against in Peru, in a country with traditionally highly segmented classes. Their needs and demands have not been met by the State despite legal frameworks that seek to guarantee equality and non-discrimination and specific rights for indigenous peoples.

This situation is reflected on a daily level in routine racism, a problem recognized by more than half of the population (52 percent) but assumed as such by only eight percent, according to a national survey conducted by the Ministry of Culture in 2018.

Sofia Carrillo is a journalist, activist and anti-racist feminist and Afro-Peruvian proud of her roots, who has faced racism since childhood and despite this made Forbes Peru’s list of the most influential women in the country this year. CREDIT: Amnesty International

“Racism is hushed up because it hurts less”

A journalist, activist, and radio and television host who was chosen by Forbes Peru magazine as one of the 50 most powerful women in the country this year, Sofia Carrillo is an Afro-Peruvian proud of her roots who has faced many obstacles and “no’s” since childhood.

“It was not seen as possible, for example, for me to be a studious girl because I was of African descent, and black people were not seen as intelligent. And that was represented on television and generated a great sense of rebellion in me,” she told IPS in Lima.

Faced with these messages she had only two options. “Either you believe it or you confront the situation and use it as a possibility to show that it is not true. I shouldn’t have to prove myself more than other people, but in a country as racist and as sexist as this one, that was the challenge I took on and what motivated me throughout all the stages of my life,” she said.

In her home racism was not a taboo subject, and was discussed. But this was not the case in the extended family of cousins and aunts and uncles “because it’s better not to be aware of the situation, so it hurts less; it’s a way to protect yourself,” Carrillo said.

“It is not uncommon for people of African descent to even say that they do not feel affected by racism or discrimination, because we have also been taught this in our families: that it will affect you if you identify it, but if you pretend it does not happen, then it is much easier to deal with,” she said.

Her experience as a black woman has included receiving insults since she was a child and sexual harassment in public spaces, in transportation, on the street, “to be looked at as a sexual object, to be dehumanized,” she said.

She has also had to deal with prejudices about her abilities in the workplace. And although she has never stopped raising her voice in protest, it has affected her.

“Now I can admit that it affected my mental health, it led to periods of deep depression. I did not understand why, what the reasons were, because you also try to hide it, you try to bury it deep inside. But I understood that one way to heal was to talk about my own experiences,” Carrillo said.

Enrique Anpay is 24 years old and finished his university studies in Lima last year, where he experienced episodes of racism that still hurt him to remember. In the picture he is seen carrying one of his grandmother’s lambs in the Quechua farming community of Pomacocha, where he is from, in the central Andean region of Peru. CREDIT: Courtesy of Enrique Anpay

Racism to the point of calling people animals

Enrique Anpay Laupa, 24, studied psychology at a university in Lima, thanks to the government scholarship program Beca 18, which helps high-achieving students living in poverty or extreme poverty.

Originally from the rural community of Pomacocha, made up of some 90 native Quechua families in the central Andes highlands region of Apurimac, he still finds it difficult to talk about the racism he endured during his time in Lima, until he graduated last year.

He spoke to IPS from the town of Andahuaylas, in Apurímac, where he now lives and practices as a psychologist. “In 2017 we were 200 scholarship holders entering the university, more than other years, and we noticed discomfort among the students from Lima,” he said.

“They said that since we arrived the bathrooms were dirtier, things were getting lost, like laptops…I was quite shocked, it was a question of skin color,” he said.

During a group project, a student from the capital even told him “shut up, llama” when he made a comment. (The llama is a domesticated South American camelid native to the Andes region of Peru.)

“I kept silent and no one else said anything either,” Anpay said. Although he preferred not to go into more details, the experience of what he went through kept him from encouraging his younger brother to apply for Beca 18 and to push him to study instead at the public university in Andahuaylas.

Afro-Peruvian women participate in a festive demonstration demanding respect for their rights, on the streets of Lima on International Women’s Day, March 8, 2022. CREDIT: Courtesy of Lupita Sanchez

Racism affects the whole country

Racism is felt as a personal experience but affects whole communities and the entire country.

Carrillo said: “We can see this in the levels of impoverishment: the last census, from 2017, indicates that 16 percent of people who self-identify as ‘white’ and ‘mestizo’ live in poverty as opposed to the Afro-Peruvian population, where poverty stands at around 30 percent, the Amazonian indigenous population (40 percent) and the Andean indigenous population (30 percent).”

A study by the National Institute of Statistics and Informatics on the evolution of poverty between 2010 and 2021 showed that it affected to the greatest extent the population who spoke a native mother tongue, i.e. indigenous people.

The percentage of this segment of the population living in poverty and extreme poverty was 32 percent – eight percentage points higher than the 24 percent recorded for the population whose mother tongue is Spanish.

Carrillo considered it essential to recognize the existence of institutional racism, to understand it as a public problem that affects individuals and peoples who have been historically discriminated against and excluded, who have the right to share all spaces and to fully realize themselves, based on the principles of equality and non-discrimination.

She criticized the authorities for thinking about racism only in terms of punitive actions instead of considering a comprehensive policy based on prevention to stop it from being reproduced and handed down from generation to generation, which would include an anti-racist education that values the contribution made by each of the different peoples in the construction of Peru.

Source

One Hundred Years On, Argentine State Acknowledges Indigenous Massacre in Trial

Posted on May 13, 2022 by admin

Civil Society, Crime & Justice, Development & Aid, Editors’ Choice, Featured, Headlines, Human Rights, Indigenous Rights, Inequality, Latin America & the Caribbean, Population, Regional Categories

Indigenous Rights

During one of the hearings in Buenos Aires, the court trying a 1924 indigenous massacre in the Chaco heard the testimony of historian Nicolás Iñigo Carrera, from the University of Buenos Aires, who has been studying indigenous history in Argentina for decades. The expert witness described in detail the conditions in the Napalpí indigenous “reducción” or camp where the massacre took place. CREDIT: Daniel Gutman/IPS

BUENOS AIRES, May 13 2022 (IPS) – It’s a strange trial, with no defendants. The purpose is not to hand down a conviction, but to bring visibility to an atrocious event that occurred almost a hundred years ago in northern Argentina and was concealed by the State for decades with singular success: the massacre by security forces of hundreds of indigenous people who were protesting labor mistreatment and discrimination.

“We are seeking to heal the wounds and vindicate the memory of the (indigenous) peoples,” explained federal judge Zunilda Niremperger, as she opened the first hearing in Buenos Aires on May 10 in the trial for the truth of the so-called Napalpí Massacre, in which an undetermined number of indigenous people were shot to death on the morning of Jul. 19, 1924.

The trial began on Apr. 19 in the northern province of Chaco, one of the country’s poorest, near the border with Paraguay. But it was moved momentarily to the capital, home to approximately one third of the 45 million inhabitants of this South American country, to give it greater visibility.

In a highly symbolic decision, the venue chosen in Buenos Aires was the Space for Memory and Human Rights, created in the former Navy School of Mechanics (ESMA), where the most notorious clandestine torture and extermination center operated during the 1976-1983 military dictatorship, which kidnapped and murdered as many as 30,000 people for political reasons.

“What we hope is that the sentence will bring out the truth about an event that needs to be understood so that racism and xenophobia do not take hold in Argentina. People need to know about all the blood that has flowed because of contempt for indigenous people.” — Duilio Ramírez

The hearings in Buenos Aires ended Thursday May 12, and the court will reconvene in Resistencia, the capital of Chaco, on May 19, when the prosecutor’s office and the plaintiffs are to present their arguments before the sentence is handed down at an unspecified date.

“This trial is aimed at bringing out the truth that we need, and that I come to support, in the place where they brought my daughter when they kidnapped her. This shows that genocides are repeated in history,” Vera Vigevani de Jarach, seated in the front row of the courtroom, her head covered by the white scarf that identifies the Mothers of Plaza de Mayo human rights group, told IPS.

Vera, 94, is Jewish and emigrated with her family to Argentina when she was 11 years old from Italy, due to the racial persecution unleashed by fascist leader Benito Mussolini in 1939. In 1976 her only daughter, Franca Jarach, then 18 years old, was forcibly disappeared.

“Truth trials” are not a novelty in Argentina. The term was used to refer to investigations of the crimes committed by the dictatorship, carried out after 1999, when amnesty laws passed after the conviction of the military regime’s top leaders blocked the prosecution of the rest of the perpetrators.

A petition filed by a member of the Mothers of Plaza de Mayo (made up of mothers of victims of forced disappearance) before the Inter-American Commission on Human Rights (IACHR) led later to an agreement with the Argentine State, which recognized the woman’s right to have the judiciary investigate the fate of her disappeared daughter, even though the amnesty laws made it impossible to punish those responsible.

Eventually, the amnesty laws were repealed, the trials resumed, and defendants were convicted and sent to prison.

Indigenous communities and human rights organizations held an Apr. 19, 2022 demonstration in Resistencia, capital of the Argentine province of Chaco, at the beginning of the trial for the truth about the Napalpí massacre. CREDIT: Chaco Secretariat of Human Rights and Gender

Historic reparations

“My grandmother was a survivor of the massacre and I grew up listening to the stories of labor exploitation in Napalpí and about what happened that day. For us this trial is a historic reparation,” Miguel Iya Gómez, a bilingual multicultural teacher who today presides over the Chaco Aboriginal Institute, a provincial agency whose mission is to improve the living conditions of native communities, told IPS.

The trial is built on the basis of official documents and journalistic coverage of the time and the videotaped testimonies of survivors of the massacre and their descendants, and of researchers of indigenous history in the Chaco.

The Argentine province of Chaco forms part of the ecoregion from which it takes its name: a vast, hot, dry, sparsely forested plain that was largely unsettled during the Spanish Conquest. Only at the end of the 19th century did the modern Argentine State launch military campaigns to subdue the indigenous people in the Chaco and impose its authority there.

Once the Chaco was conquered, many indigenous families were forced to settle in camps called “reducciones”, where they had to carry out agricultural work.

“The ‘reducciones’ operated in the Chaco between 1911 and 1956 and were concentration camps for indigenous people, who were disciplined through work,” said sociologist Marcelo Musante, a member of the Network of Researchers on Genocide and Indigenous Policies in Argentina, which brings together academics from different disciplines, at the hearing.

“When indigenous people entered the ‘reducción’, they were given clothes and farming tools, and this generated a debt that put them under great pressure. And they were not allowed to make purchases outside the stores of the ‘reducción’,” he explained.

David García, a member of the Napalpí Foundation, created in 2006 to gather information about and bring visibility to the 1924 massacre, took part in the trial in Buenos Aires. His organization was one of the driving forces behind the historic trial in Argentina. CREDIT: Daniel Gutman/IPS

Invaded by cotton

Historian Nicolás Iñigo Carrera said it was common for indigenous people in the Chaco to go to work temporarily in sugar mills in the neighboring provinces of Salta and Jujuy, but the scenario changed in the 1920s, when the Argentine government introduced cotton in the Chaco, to tap into the textile industry’s growing global demand.

“Then the criollo (white) settlers, who often had no laborers, demanded the guaranteed availability of indigenous labor to harvest the cotton crop, and in 1924 the government prohibited indigenous people, who refused to work on the cotton plantations, from leaving the Chaco, declaring any who left subversives,” Carrera said.

Anthropologist Lena Dávila Da Rosa said the Jul. 19, 1924 protest involved between 800 and 1000 indigenous people from Napalpí, and some 130 police officers who opened fired on them, with the support of an airplane that dropped candy so the children would go out to look for it and thus reveal the location of the protesters they were tracking down.

“It’s impossible to know exactly how many indigenous people were killed, but there were several hundred victims,” Alejandro Jasinski, a researcher with the Truth and Justice Program of the Ministry of Justice and Human Rights, told IPS.

“The official report mentioned four people killed in confrontations among themselves, and there was a judicial investigation that was quickly closed. All that was left were the buried memories of the communities,” he added.

The memories were revived and made public in recent years thanks in large part to the efforts of Juan Chico, an indigenous writer and researcher from the Chaco who died of COVID-19 in 2021.

“Juan started collecting oral accounts almost 20 years ago,” David García, a translator and interpreter of the language of the Qom, one of the main indigenous nations of the Chaco, told IPS. “I worked alongside him to bring the indigenous genocide to light, and in 2006 we founded an NGO that today is the Napalpí Foundation. It was a long struggle to reach this trial.”

Vera Vigevani de Jarach, a member of the human rights group Mothers of Plaza de Mayo, attended the hearing in Buenos Aires for the Napalpí indigenous massacre, held in the most notorious clandestine detention and torture center used by the 1976-1983 military dictatorship in Argentina. CREDIT: National Secretariat of Human Rights

Indigenous people in the Chaco today

Of the population of Chaco province, 3.9 percent, or 41,304 people, identified as indigenous in the last national census conducted in Argentina in 2010, which is higher than the national average of 2.4 percent.

Census data reflects the harsh living conditions of indigenous people in the Chaco and the disadvantages they face in relation to the rest of the population. More than 80 percent live in deficient housing while more than 25 percent live in critically overcrowded conditions, with more than three people per room. In addition, more than half of the households cook with firewood or charcoal.

Today, the site of the Napalpí massacre is called Colonia Aborigen Chaco and is a 20,000-hectare plot of land owned by the indigenous community where, according to official data, some 1,300 indigenous people live, from the Qom and Moqoit communities, the most numerous native groups in the Chaco along with the Wichi.

In 2019, mass graves were found there by the Argentine Forensic Anthropology Team, a prestigious organization that emerged in 1984 to identify remains of victims of the military dictatorship and that has worked all over the world.

“What we hope is that the sentence will bring out the truth about an event that needs to be understood so that racism and xenophobia do not take hold in Argentina,” Duilio Ramírez, a lawyer with the Chaco government’s Human Rights Secretariat, which is acting as plaintiff, told IPS. “People need to know about all the blood that has flowed because of contempt for indigenous people.”

“We hope that with the ruling, the Argentine State will take responsibility for what happened and that this will translate into public policies of reparations for the indigenous communities,” he said.

Source

Malawi Diaspora

Posts Tagged: #IndigenousRights

Solar Energy Useless Without Good Batteries in Brazil’s Amazon Jungle

Racism Hurts People and Democracy in Peru

One Hundred Years On, Argentine State Acknowledges Indigenous Massacre in Trial