Project
Saving the San Pedro Mezquital River from a destructive large dam
If built, the Las Cruces Dam would block the San Pedro Mezquital, the last free-flowing river in Mexico’s western Sierra Madre. It would affect fisheries, agriculture, livestock and other activities that nearly 12,000 families depend upon for survival.
The reservoir would flood the village of San Blasito and impact the town of Saycota. It would destroy an indigenous ceremonial center and 14 sacred sites. And it would restrict the water and nutrients that the river carries to Marismas Nacionales—the National Wetlands—which harbors one of the largest mangrove forests in Mexico.
In September 2014, the Mexican government approved the dam, despite the environmental impacts and without consulting and obtaining consent from affected indigenous communities.
The authorization ignored the technical opinions of national authorities, as well as recommendations from international organizations about the threats the project poses to the environment and human rights.
AIDA is working hand-in-hand with local organizations to support the communities affected by the project in their fight to have their rights respected.
Partners:
Related projects
Latest News
Listening to indigenous peoples to save the planet
More than 400 indigenous groups live throughout Latin America, many at home in the region’s protected areas, according to the United Nations Food and Agriculture Organization. Their ancestral knowledge of and connection to the natural world has been recognized as a way to guarantee a healthy environment and cope with climate change. Yet society seldom listens to them to learn how to best protect our natural resources. Pu’amé is a Cora expression that means “you first.” It’s used to give way to someone, but also as an expression of respect when someone is talking; it’s a way of saying, “Continue, I’m listening.” Julián López, a Náyeri indigenous leader who speaks Cora, explains this to me in a meeting with members of rural communities in Nayarit, México. I’ve come to listen. During the meeting, pu’amé becomes a way of helping us pay attention and understand. To listen to representatives of indigenous communities is to confront a different worldview, particularly for those of us who exist in the urban, western world. While our way of life is focused on consumption and dependent on exploitation, indigenous communities see the Earth as a source of bounty that requires care and gratitude; it provides them with food and health. These conflicting visions have resulted in the incessant violation of indigenous rights, putting at risk not only their cultural integrity, but also their very lives. To achieve real dialogue with indigenous peoples, you must understand them, Julián tells me, while teaching me a few words in Cora. Opposing visions of development Representatives of rural Mexicanero and Cora communities from the upper and lower regions of the San Pedro Mezquital river basin have come to this meeting to discuss the Las Cruces hydroelectric project. Their concerns are many: if the dam, or any other sacred site, is constructed, what will be the fate of their children and their sacred sites? What will happen to the life of the river, the quality of the fish, and the natural balance? Odilión de Jesús López, also Náyeri, expresses his concern that authorities “don’t value that caring for nature is for the good of all.” He questions the pushback he has received for defending the river and his community’s sacred sites. “How do we use sacred sites? We bring offerings, and give thanks for the good in life.” Julián raises his hand and questions the conflicting ways of seeing development. “Development at what cost? We can’t compete with the way they see development, because what they see is money. We need to ask, what do we want in our villages?” Julián reminds us all that real wealth can be found in clean air, in a river full of fish. But he also speaks of something else: poverty. While it’s true that indigenous people want to protect their land and culture, Julián admits that inaction is not an option. There are families that can’t even fulfill their children’s basic needs: health, education and a balanced diet. But he also knows that won’t be achieved by destroying the world around them. “What if we were trained to use forests sustainably?” he suggests. The representatives of the lower basin, almost all Mexicaneros, agree with him. They want to learn how to use the resources available downstream to ensure steady work. Julián mentions something else that concerns us all: instability. He himself has been the victim of threats and harassment since he began opposing the dam. During a visit to Mexico, the United Nations Special Rapporteur on the situation of human rights defenders pointed out that indigenous activists and environmentalists are the most criminalized defenders. Their work is often related to large-scale mining, energy and infrastructure projects. Julián understands the situation of defenders throughout the region. He says that he doesn’t feel alone in the fight to protect the rivers, and he understands that risks are everywhere. “If they kill a defender in Colombia,” he says, “it harms us too.” Women and Mother Earth If the situation is complicated for indigenous men who seek to make their voices heard, it’s even more so for women who speak out in defense of their territory. Marcelina López, a Náyeri leader, speaks softly, glances down at her hands, and shares how difficult it’s been to fight for her community. Then, with a clear and strong voice, she explains, “The authorities treat me badly because I am indigenous and a woman. Of course, we are poor and indigenous; but we are rich because of Mother Earth.” Marcelina speaks of the little they have been consulted for development projects, of the purchase of consent through municipal services, and of the constant discourse that indigenous people don’t know how to see “beyond,” to see progress. “What they don’t understand is that we choose not to exploit some things because we are afraid of contaminating, and the river always comes first,” she explains. Gila de la Cruz, also Náyeri, timidly agrees with Marcelina. She tells us that, as a woman, she’s only been consulted on issues related to children. She says she has an opinion about the river, the services in her community, and the production of food; she mentions a drainage project that she and a large portion of her community disapprove of. She asks us not to misunderstand her, but she believes things shouldn’t happen just because they’ve always been done that way. She’s worried that they haven’t explained everything. “What happens after they put the tubes in? Where does the water go, to the river? Why can’t we reuse the water?” Gila’s complaint makes sense: the river could be at risk, the authorities don’t explain what they're doing, and then they scold her for questioning them. “There are other options, I've seen them,” she says. “There are ways to be more sustainable and not contaminate the water. " Angry now, she says that her opinions have not been heard because she is a woman. Why we must listen to indigenous voices All the representatives agree on one thing: they do not want to be seen as a closed opposition, without the desire to have a better life. They’re merely asking for dialogue. Among their activities as peasants, artisans and fishermen, they’ve made time to organize themselves, to learn about their rights, to master a language that is not their own, and take their concerns to the relevant institutions. They all agree that there are sustainable ways to better their quality of life without affecting the environment. Julián hopes that, ultimately, indigenous groups and authorities can reach a mutual understanding. “Can we all work together—organizations, governments and indigenous peoples? I think so,” he says. Julián asks for training; he wants to learn about infrastructure, and about a socially responsible economy. Gila and Marcelina have dedicated themselves to seeking more sustainable options to produce their food, to build something, to be healthy. "We just need to be taught," Gila says. Humanity is going through a period in which it's become necessary to question all our schemes: our ways of consumption, of using resources, of seeking comfort. Indigenous peoples have lived for centuries in a much more sustainable way than societies constructed under the ethos of the industrial revolution. They offer us, in many ways, examples and opportunities to learn again, to change and to improve. "One day there will be a public space where there is no fear, where I can say anything," Gila says. She speaks about progress made in recent years, noting that they’ve been slowly gaining space. "They should start listening to women,” she says. “They think we should be at home, but we’re here, organizing." Marcelina adds, with satisfaction, "This is how you feel when you’re fighting for your life.”
Read more
Supporting Mexico’s indigenous communities in their fight against Las Cruces Dam
AIDA filed an amicus brief demonstrating the international environmental and human rights obligations the Mexican government violated by authorizing the controversial hydroelectric project. It was written in support of a lawsuit filed by the Wixárika people of Nayarit, Mexico, whose land and sacred sites would be affected by the dam. Nayarit, Mexico. The Inter-American Association for Environmental Defense (AIDA) presented an amicus brief before the First District Court of Nayarit, demonstrating the international environmental and human rights obligations the Mexican government violated by authorizing the Las Cruces hydroelectric project. The brief supports the writ of amparo filed against the project by members of the Wixárika indigenous community. "When analyzing the project, Mexican authorities failed to adequately consult affected communities and obtain their free, prior, and informed consent. Above all, they failed to respect their rights to self-determination, autonomy, territory and cultural identity, and to a healthy environment," explained AIDA attorney Camilo Thompson. "In addition, authorities overlooked the risks of damage to the San Pedro Mezquital river basin and the ecosystem it feeds: the mangrove forests of Marismas Nacionales, an internationally protected site." The hydroelectric plant, promoted by the Federal Electricity Commission, threatens ceremonial sites on which the spiritual life of the Wixárika, Náyeris-Cora, Tepehuano and Mexicanero people depend. Members of the Wixárika tribe presented the demand for protection (amparo) in mid-2017 against the authorities that endorsed the project—the Ministry of Environment and Natural Resources and the National Water Commission. AIDA’s supporting brief, presented in March, details the international obligations Mexico breached by approving the dam—those contained in the American Convention on Human Rights, the Protocol of San Salvador, Convention 169 of the International Labor Organization on indigenous and tribal peoples in independent countries, the Convention on Biological Diversity, the Ramsar Convention on Wetlands of International Importance, and the United Nations Framework Convention on Climate Change. After the request for protection was filed, the court ordered the suspension of project permits until the legal process has concluded and a decision has been made as to whether those permits are valid. Government authorities have argued that the project must continue because it is in the public interest, and that indigenous peoples can "re-organize their spiritual life in a context modified by the project’s construction." This position ignores the rights of communities, due process, and the environmental threats affecting the public interest. In order to safeguard the rights of affected communities, the court must now continue the legal process, confirm the project’s suspension, and issue the cancellation of all related permits. “The government must maintain the balance between the protection of human rights and the environment, thereby canceling the permits granted to the Las Cruces project and protecting the rights of the affected communities," Thompson said. "In this instance, Mexico has the opportunity to strengthen the global trend towards truly sustainable energy, moving away from large dam projects that emit greenhouse gases and aggravate climate change." Learn more about the case here. Press contact: Camilo Thompson, AIDA attorney, +521 9671302346, [email protected]
Read more
Honoring the indigenous connection to the San Pedro Mezquital River
In Northwest Mexico, the Western Sierra Madre Mountains rise like giants from the coastal wetlands of the Gulf of California to the Central Mexican Plateau. Indigenous communities have long found shelter in these isolated lands, and the space to maintain their culture and way of life. The region’s last free-flowing river cuts smoothly through the mountains, carving out fertile valleys, carrying fresh water and life downstream to the wetlands of Marismas Nacionales. The Nayeri and Wixárika people venerate the San Pedro Mezquital River. It brings life to their lands, and many of their sacred sites are dotted along its winding path. Despite its importance, the river—and with it the rights of more than 15,000 indigenous peoples—are at risk from the proposed Las Cruces hydroelectric dam. The dam’s reservoir would flood 14 sacred ceremonial sites, and threaten their culture and way of life. I was honored to walk alongside the Nayeri and Wixárika people last May, and participate in a joint ceremony intended to show their commitment to defending their rights in the face of this government-sponsored megaproject. It’s a commitment that was recently and formally manifested again, when representatives presented their case before the United Nation’s Special Rapporteur on the rights of indigenous peoples. The images I captured of that pilgrimage are a testament to the beauty and strength of the living indigenous cultures of the Western Sierra Madre. We left from the town of Rosamorada in Nayarit State on a pilgrimage to Keiyatsita, a ceremonial site along the San Pedro Mezquital River. We walked single file, winding up into the mountains and then down, again, to the river’s edge. When we arrived to the river, we performed a ritual, and were marked with ashes and creole corn flour to protect us on the journey. Walking beside so many indigenous people, of all ages—mothers and fathers, children and elders—was an enriching and inspiring experience. This particular pilgrimage was historic, as it brought together two different indigenous communities—the Náyeri and the Wixárika—to honor the sacred spaces they share. In a joint declaration, they wrote that, beyond the spiritual reasons for the ceremony, they came together: "to unite against the hydroelectric project Las Cruces and thus show the Mexican government that we are not alone and we are not isolated… After this historic ceremony, both indigenous groups will further strengthen our cultural, spiritual, political and legal struggle and defense against the aforementioned dam, as well as strengthen our ties with other indigenous peoples of Mexico and the world.” They walked to honor the river, to nurture the earth, and to demonstrate their commitment to protecting their sacred spaces. Both indigenous groups see themselves as the guardians of these sites—places like Keiyatsita that provide them with the knowledge and wisdom of how to care for their mother earth. These sites are vital not just to their historical memory, but to their culture and identity. The ceremony at Keiyatsita began in the afternoon. Through prayer, song and dance they expressed their devotion to their native corn gods, Tatei Niwetsika, or mother Maíz, in her five colors—yellow, blue, pink, white and red. In the middle of the night, the animals that walked beside us through the mountains were offered up to the gods amidst the river’s running water. The prayers, songs and ceremony lasted all through the night. These sacred sites along the San Pedro Mezquital river are living spaces, and part of what makes Mexico so rich. They are a reflection of the indigenous cultures and traditions that remain very much alive in the Western Sierra Madre Mountains. They are places that, because of their cultural and spiritual importance, must be honored and protected as part of our international heritage. Indigenous peoples are the best guardians of our planet. And now, they are called on again to protect this unique and precious place—the last free-flowing river in Northwest Mexico and the lands it travels through, from the peaks of Durango to the mangroves of Nayarit along the Gulf of California. Representatives of the indigenous communities of Nayarit stood this week before Victoria Tauli-Corpuz, the United Nationals Special Rapporteur on the rights of indigenous peoples, and voiced their opposition to the dam that threatens their territory and way of life. They explained that they have not given, and will not give, their consent for the advancement of a project that would destroy their sacred sites and the river that provides them with life. Learn more about our fight to protect the San Pedro Mezquital
Read more