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Stop Burying the Lede: The Essential Role of Indigenous Law(s) in Creating Rights of Nature

Published online by Cambridge University Press:  02 October 2020

Erin O'Donnell Open the ORCID record for Erin O'Donnell [Opens in a new window] ,
Anne Poelina Open the ORCID record for Anne Poelina [Opens in a new window] ,
Alessandro Pelizzon  and
Cristy Clark
Erin O'Donnell
Affiliation:
The University of Melbourne, Melbourne (Australia). Email: [email protected].
Anne Poelina
Affiliation:
The University of Notre Dame Australia, Broome (Australia). Email: [email protected].
Alessandro Pelizzon
Affiliation:
Southern Cross University, Lismore (Australia). Email: [email protected].
Cristy Clark
Affiliation:
University of Canberra, Canberra (Australia). Email: [email protected].
Get access Rights & Permissions [Opens in a new window]

Abstract

The rapid emergence of rights of Nature over the past decade across multiple contexts has fostered increasing awareness, recognition, and, ultimately, acceptance of rights of Nature by the global community. Yet, too often, both scholarly publications and news articles bury the lede – namely, that the most transformative cases of rights of Nature have been consistently influenced and often actually led by Indigenous peoples. In this article we explore the ontologies of rights of Nature and earth jurisprudence, and the intersections of these movements with the leadership of Indigenous peoples in claiming and giving effect to their own rights (while acknowledging that not all Indigenous peoples support rights of Nature). Based on early observations, we discern an emerging trend of increased efficacy, longevity, and transformative potential being linked to a strongly pluralist approach of lawmaking and environmental management. A truly transformative and pluralist ecological jurisprudence can be achieved only by enabling, and empowering, Indigenous leadership.

Keywords

Ecological jurisprudenceIndigenousRightsNatureRiversPluralism
Type
Symposium Article
Information
Transnational Environmental Law , Volume 9 , Issue 3 , November 2020 , pp. 403 - 427
Copyright
Copyright © Cambridge University Press, 2020

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Footnotes

This contribution is part of a collection of articles growing out of a Research Workshop on ‘Indigenous Water Rights in Comparative Law’, held at the University of Canterbury School of Law, Christchurch (New Zealand), on 7 Dec. 2018, funded by the New Zealand Law Foundation.

We acknowledge the contributions of all authors to this article, which has been written as part of a highly collaborative process and to which all authors were essential contributors. This article is the product of building relationships and trust between Indigenous and non-Indigenous authors, which required time and patience. In the quiet spaces of reflection and shared understanding, we can begin to hear silenced voices, and the song of Country. We also acknowledge that the system of hierarchical ordering of authorship is very ‘western’ and leaves insufficient room for the essential contribution each author makes in a truly collaborative process. While we acknowledge the role of the ‘lead’ author in bringing us together, de-colonization of academia needs to include a reframing of authorship that truly values and reflects the shared knowledge and learnings between all authors. Lastly, we would like to thank the anonymous reviewers and Donna Bagnall for their helpful comments and feedback.

References

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66 The role of NGOs was also important here, and it is worth acknowledging the influence of CELDF and its work on the articulation of rights of Nature within local ordinances in the US.

67 Constitution of Ecuador 2008, Art. 71.

68 Law of Mother Earth, n. 26 above.

69 I. Zambrana, ‘Mother Earth and Education’, Ninth Interactive Dialogue of the General Assembly on Harmony with Nature, UN General Assembly, 22 Apr. 2019, available at: https://undocs.org/pdf?symbol=en/A/74/236.

70 N. 12 above.

71 J. Ruru, ‘Tūhoe-Crown Settlement: Te Urewera Act 2014’ (2014) (Oct.) Māori Law Review online articles, available at: https://maorilawreview.co.nz/2014/10/tuhoe-crown-settlement-te-urewera-act-2014.

72 Te Awa Tupua (Whanganui River Claims Settlement) Act 2017, n. 26 above, ss. 12, 14(1).

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77 Ruru, n. 75 above.

78 Centro de Estudios para la Justicia Social ‘Tierra Digna’ & Ors v. President of the Republic & Ors [2016] Corte Constituciónal [Constitutional Court], Sala Sexta de Revision [Sixth Chamber] (Colombia), No. T-622 of 2016 (10 Nov. 2016); see specific discussion of how the Court drew on the Aotearoa example in Macpherson & Clavijo Ospina, n. 4 above, pp. 290, 291.

79 Mohd. Salim v. State of Uttarakhand & Ors, WPPIL 126/2014, High Court of Uttarakhand (2017) (India).

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82 See S. Biggs, ‘Ponca Nation of Oklahoma to Recognize the Rights of Nature to Ban Fracking’, Movement Rights Blog, 1 Nov. 2017, available at: https://www.movementrights.org/ponca-nation-of-oklahoma-to-recognize-the-rights-of-nature-to-ban-fracking.

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84 See CELDF, ‘Press Release: Ho-Chunk Nation General Council Approves Rights of Nature Constitutional Amendment’, 17 Sept. 2018, available at: https://celdf.org/2018/09/press-release-ho-chunk-nation-general-council-approves-rights-of-nature-constitutional-amendment.

85 See J.A. Schertow, ‘The Yurok Nation Just Established the Rights of the Klamath River’, Cultural Survival, 21 May 2019, available at: https://www.culturalsurvival.org/news/yurok-nation-just-established-rights-klamath-river.

86 Burdon, n. 3 above, p. 74; see also the withdrawal of the case to recognize the legal personhood of the Colorado River, which was withdrawn by the proponent on 3 Dec. 2017; copy of filing available at: https://www.documentcloud.org/documents/4321089-DGR-Motion-to-Dismiss-Own-Case.html#document/p1/a391422.

87 We note that these examples do not seek to cover the field in relation to all of the various permutations of rights of Nature, as this would be beyond the scope of this article.

88 Indigeneity is a complex and fraught space in the Indian and Bangladeshi contexts, and is often difficult to define: see Karlsson, B.G. & Subba, T.B. (eds), Indigeneity in India (Kegan Paul, 2006)Google Scholar; Parmar, P., Indigeneity and Legal Pluralism in India: Claims, Histories, Meanings (Cambridge University Press, 2015)CrossRefGoogle Scholar.

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96 Te Awa Tupua (Whanganui River Claims Settlement) Act 2017, n. 26 above, s. 13; see also Macpherson & Clavijo Ospina, n. 4 above, p. 293.

97 Mohd. Salim v. State of Uttarakhand & Ors, n. 79 above, paras 9, 10; Human Rights and Peace for Bangladesh v. Government of Bangladesh & Ors [2016] High Court Division, Writ Petition No. 13989 of 2016, Judgment of 3 Feb. 2019, p. 272 (trans. from Bangla by M.S. Islam).

98 Toledo Municipal Code, Charter of the City of Toledo, Ohio, Ch. XVII, ‘Lake Erie Bill of Rights’, § 253.

99 Dennis-McCarthy, n. 59 above.

100 State of Uttarakhand & Ors v. Mohd Salim & Ors, Petition for Special Leave to Appeal 016879/2017, Supreme Court of India (7 July 2017).

101 Human Rights and Peace for Bangladesh v. Government of Bangladesh & Ors, n. 97 above, Directive 4.

102 Toledo Municipal Code, n. 98 above; see also Eckstein et al., n. 64 above (specifically essay by E. O'Donnell).

103 The preamble, in particular, makes no reference to Indigenous peoples or their enduring relationship with the lake: see Toledo Municipal Code, n. 98 above.

104 O'Donnell, n. 7 above, p. 142.

105 O'Donnell, n. 37 above, p. 195.

106 For more on the role of the Wurundjeri Woi Wurrung people and how they shaped this legislation, see State Government of Victoria, Yarra River Action Plan: Wilip-gin Birrarung Murron (State of Victoria Department of Environment, Land, Water & Planning, 2017), pp. iv, 12.

107 One of the authors, E. O'Donnell, is a member of the Birrarung Council, the voice for the Birrarung/Yarra River, which includes mandatory representation of at least two Elders of the Wurundjeri Woi-Wurrung people. See also O'Bryan, K., ‘Giving a Voice to the River and the Role of Indigenous People: The Whanganui River Settlement and River Management in Victoria’ (2017) 20 Australian Indigenous Law Review, pp. 48–77Google Scholar.

108 For simplicity, we refer to the river by the Nyikina name of Mardoowarra, but we acknowledge all Traditional Owners of the Martuwarra/Mardoowarra, including the members of the Martuwarra Fitzroy River Council: the Wilinggin, Kija, Bunuba, Walmajarri, Nyikina Mangala and Warrwa peoples.

109 See short definition of Country, n. 49 above.

110 Poelina, A., ‘Protecting the River of Life’, in Aigner, K. (ed.), Australia: The Vatican Museum's Indigenous Collection (Aboriginal Studies Press, 2017), p. 217Google Scholar.

111 Connor, J., Nicol, C. Regan & T., Environmental, Cultural and Social Capital as a Core Asset for the Martuwarra (Fitzroy River) and Its People (University of South Australia, 2019), p. 5Google Scholar.

112 Poelina, A., Taylor, K.S. & Perdrisat, I., ‘Martuwarra Fitzroy River Council: An Indigenous Cultural Approach to Collaborative Water Governance’ (2019) 26(3) Australasian Journal of Environmental Management, pp. 236–54, at 237CrossRefGoogle Scholar.

113 Milgin, A., ‘Woonyoomboo’, in Thompson, L. (ed.), Woonyoomboo: A Story from Jarlmadangah Community Selected Work (Pearson Rigby, 2008), pp. 6–15Google Scholar; Hattersley, C. (ed.), Nyikina Stories: Woonyoomboo and Jandamarra (Madjulla Inc., 2009)Google Scholar.

114 See, specifically, Martuwarra Fitzroy River Council & M. Jones (producer & director), The Serpent's Tale (online video – password protected at request of Elders) (Gaia Media, 2020). See also the Sharing Stories video of A. Milgin, IY2019: Knowledge of Woonyoomboo Lives On, Department of Infrastructure, Transport, Regional Development, Communications, available at: https://www.arts.gov.au/departmental-news/iy2019-knowledge-woonyoomboo-lives.

115 Lim, M., Poelina, A. & Bagnall, D., ‘Can the Fitzroy River Realisation of the First Declaration Ensure the Laws of the River and Secure Sustainable and Equitable Futures for the West Kimberley?’ (2017) 32(1) Australian Environment Review, pp. 18–24, at 18Google Scholar.

116 See, generally, Clark et al., n. 4 above; Macpherson, n. 52 above; O'Donnell, n. 37 above.

117 Native title is complex, and in many ways has simply operated to preserve the status quo in a process that is entirely regulated and controlled by the Australian state: see Short, D., ‘The Social Construction of Indigenous “Native Title” Land Rights in Australia’ (2007) 55(6) Current Sociology, pp. 857–76CrossRefGoogle Scholar. Further, native title is also extremely limited when it comes to water management: see Macpherson, n. 93 above.

118 Commonwealth of Australia, National Native Title Tribunal, Geospatial Services, ‘Kimberley Native Title Claimant Applications and Determination Areas as per the Federal Court’, 2019, available at: http://www.nntt.gov.au/Maps/WA_Kimberley_NTDA_schedule.pdf.

119 Native Title Act 1993 (Australia), ss. 56, 57.

120 Poelina, Taylor & Perdrisat, n. 112 above, p. 237.

121 Blowes, R., ‘Governments: Can You Trust Them with Your Traditional Title: Mabo and Fiduciary Obligations of Governments’ (1993) 15(2) Sydney Law Review, pp. 254–67, at 254Google Scholar.

122 A. Poelina, member MFRC (personal communication).

123 A. Poelina, Yoongoorrookoo Creator of the Law (Madjulla Association and Nyikina Inc., 2017), available at: https://drive.google.com/file/d/0B8UdARAhmECtcG5rck5SdmdxYlU/view.

124 Watson, I., ‘What Is the Mainstream? The Laws of First Nations Peoples’, in Levy, R. et al. (eds), New Directions for Law in Australia: Essays in Contemporary Law Reform (Australian National University Press, 2017), pp. 213–20, at 215Google Scholar.

125 Kimberley Aboriginal Law and Culture Centre (KALaCC), Cultural Solutions: Shared Pathways for Engagement in the Kimberley (KALaCC, 2017).

126 This is similar to the work of Māori in Aotearoa New Zealand: see Ruru, n. 75 above.

127 Connor, Regan & Nicol, n. 111 above.

128 A. Poelina & J. Fisher, Martuwarra Fitzroy River Council Strategic Communications Brief (Martuwarra Fitzroy River Council, 2020), available at: https://doi.org/10.6084/m9.figshare.12362921.v1.

129 The Birrarung/Yarra is recognized as a living, but not a legal, entity; although environmental water management includes legal persons which can act indirectly on behalf of rivers, this is not formally acknowledged in legislation: see O'Donnell, n. 35 above.

130 Eckstein et al., n. 64 above (see specifically the essay by V. Marshall).

131 Lim, Poelina & Bagnall, n. 115 above, pp. 18–9.

132 Macpherson, n. 52 above, p. 41.

133 N. 14 above.

134 Davis, M., ‘To Bind or Not To Bind: The United Nations Declaration on the Rights of Indigenous Peoples Five Years On’ (2012) 19 Australian International Law Journal, pp. 17–48Google ScholarPubMed.

135 See Descola, P., Beyond Nature and Culture (University of Chicago Press, 2013)CrossRefGoogle Scholar.

136 Muecke, n. 9 above.

137 Dennis-McCarthy, n. 59 above.

138 Scott et al., n. 51 above; Pelizzon, n. 19 above. For a specific example, see Queensland's now repealed Wild Rivers Act 2005, which attempted to limit all human activity, including that of Indigenous people, within designated river catchments: see T. Neal, ‘Overturn, Axe and Bury: The LNP and Queensland's Wild Rivers Act’, The Conversation, 2 Aug. 2012, available at: https://theconversation.com/overturn-axe-and-bury-the-lnp-and-queenslands-wild-rivers-act-8576.

139 O'Donnell, n. 37 above, pp. 188, 195.

140 Takacs, n. 48 above, pp. 217–8.