Sacred Land Blog
As indigenous leaders from around the world head to the Bay Area this week to celebrate the premiere screenings of Standing on Sacred Ground, the excitement heightens my awareness of both the honor and humbling responsibility of directing this project. Bill McKibben has said, “Some of the finest minds on the planet are featured in this documentary,” and I hope you can join me for discussions with Onondaga Chief Oren Lyons, Winnemem Wintu Chief Caleen Sisk, author Barry Lopez, Altaian leader Danil Mamyev, Native Hawaiian activists Emmett Aluli and Davianna McGregor, tar sands activist Mike Mercredi, actresses Tantoo Cardinal and Q’orianka Kilcher and other remarkable activists and indigenous leaders.
Discussions will take place after screenings on Thursday, Saturday and Sunday at the Mill Valley Film Festival, and in Berkeley and San Francisco next week. Please check out our new website—StandingOnSacredGround.org—for a complete schedule and ticket details.
Over the past seven years, I have been privileged to visit and film eight astonishing cultures. Whether I came back awed by a Winnemem Wintu ceremony on the McCloud River in California or shocked by the open pit wounds of the tar sands in Alberta, our fantastic writer/editor teams of Jessica Abbe/Quinn Costello and Jennifer Huang/Marta Wohl tackled the sifting and sorting, the weighing and discarding, the crafting and polishing of four unique but interconnected films with skill and patience.
From the Altai Republic of Russia to the Northern Territory of Australia, my dear friend and cameraman extraordinaire Will Parrinello endured frostbite and flat tires, mid-summer blizzards and crocodile-infested waters to go the extra mile and get the story. Master cinematographer Andy Black and sound recordist Dave Wendlinger had my back when we were detained by gun-toting policemen in Papua New Guinea for filming in a mine site, and also when we were challenged by Native Hawaiians on Kaho`olawe to learn Hawaiian, make offerings to Lono, and experience the four-day Makahiki ceremony with our cameras and microphones stashed away in our tents. Vicente Franco delighted our Q’eros hosts in Peru every time he proclaimed from his horse, “Let’s get organized!” It has been a beautiful ride and a great blessing.
As we made pilgrimage to Uch Enmek Mountain in Altai, returned over and over to Panther Meadows on Mt. Shasta, and struggled to capture the feeling and power of sacred places, I worried: would the controversial stories we were taking years to film be timely when the films came out? Amazingly, the answer is yes. From the Keystone XL pipeline to the U.S. government’s crazy plan to raise the height of Shasta Dam, from the disappearing glaciers in the Andes of Peru and Gazprom’s pipeline across the sacred Ukok Plateau in Russia to the Chinese-government-owned mining company dumping tailings into the sea in Papua New Guinea, the hot stories are boiling over.
The toughest shoot by far was the tar sands. Plumes of toxic carbon clouds going up, oily waste ponds seeping poisons down into the Athabasca River, moose and eagle and bear grieving for their shrinking, shattered boreal forest. I’d never been to a petro-state before, and the deformed fish and heart-breaking cancer cases in the native community of Fort Chipewyan took a toll on every member of our crew. Each of our spouses saw the sadness we carried home, and it lingered for months after we returned from Alberta.
And as much as we may have intended to help the indigenous communities that put their faith and trust in us, there have been unintended consequences. One memorable shoot involved a long trek to a sacred forest on Milo Mountain in Ethiopia. When a still camera was stolen from our baggage during the shoot, our host Makko Wareo, “the father of Milo Mountain,” insisted that he had to confront the local village leader whose wife had started bragging about her husband’s new camera. Everyone in the small village knew (but we didn’t) as we said our good-byes and left. It turned out that the government leader was a Christian fundamentalist with a grudge against the traditional spiritual leader we were filming. Shortly after we left, Makko Wareo’s son was badly beaten by a band of thugs and ended up in the hospital. We learned about it weeks later. Though Wareo’s son has healed, the incident reminds me of the delicacy of the situations in every community we enter briefly and then leave.
All of this strengthens my resolve to honor the commitments we have made to each of the eight communities in our new film series. We are well on our way to forming an international Sacred Land Alliance to support local struggles and encourage action on national and international levels.
We have begun to build and support a Council of Guardians of sacred sites from around the world, and have worked together to pass international resolutions calling for protection of sacred natural sites. Our friends and colleagues are publishing books on sacred places, fighting dams, mines and pipelines, challenging insensitive eco-tourism, telling stories of indigenous communities affected by climate change. We hope Standing on Sacred Ground will make a powerul contribution to these important struggles. We still have teacher’s guides to publish, DVDs and foreign language versions of the films to produce, screenings to plan and promote. Hopefully, we will get a broadcast slot on PBS in the coming months. There is still so much to do!
Please join us in the coming days to celebrate the completion of Standing on Sacred Ground after seven years of work by a dedicated team of talented filmmakers who have persevered only because of the invaluable friendship and partnership of eight inspiring and enduring cultures.
We encourage your activism to help protect sacred places from Mt. Shasta to Lake Athabasca, and we challenge you to take a deep breath, reconnect with the mystery of your own homeland and embrace the loved ones who surround you.
In addition to the colleagues mentioned above, my heartfelt thanks go to Ken Wilson, Bob Friede, Barbara and Tom Sargent, Jaune Evans, Patty Quillin, Reed Hastings, Polly and Bill McLeod, Cordy Fergus, Erin Lee, Vicki Engel, Marlo McKenzie, Todd Miro, Audrey Jardin, Anna Heath, Jennifer Castner, Gleb Raygorodetsky, Peter Coyote, Winona LaDuke, Susan Alexander, Pat Koren, Dianne Brennan, Allison Torres, Indra Mungal, Callie Shanafelt, Leroy Clark, John Knox, Kevin Connelley, Dave Phillips, John Antonelli, Chagat Almashev, Maria Amanchina, Luana Busby-Neff, Matt Yamashita, Donne Dawson, Kaliko Baker, Mike Preston, Kayla Carpenter, Rick Wilson, R.T., Nathaniel Wolde, Rosa Koian, Fredy Flores Machacca, Charles Roche, Cara Mertes, Don Weeden, Hadley Grousbeck, Susan O’Connor, Jim Crown, Susan Newman, George Appell, Jenny Abbe, and to friends and family too numerous to name, but in particular Miles and Fiona McLeod, and my ever-patient and profoundly creative partner Jessica Abbe.
The fire was hungry. It consumed milk, vodka, bread, cheese, lamb’s heads, cow’s legs, barley, cedar, juniper, water and the prayers and songs of a dozen shamans from all over Asia. The fire roared, sparked, smoked, called out to ancestors and spirits, and seemed very happy to be fed by the people. On the summer solstice, beneath Uch Enmek Mountain in the Altai Republic of Russia, our friends Maria Amanchina and Danil Mamyev presided over a three-day ritual that honored and blended many fires into one fire. As Danil described it, the 6th annual ceremony linked sacred sites and their guardians, strengthened lands and waters, deepened traditional knowledge, and clarified the path forward.
When the Altaians made a pilgrimage to Mt. Shasta in northern California in November of 2007 (four months after our first film trip to Altai), a deep bond was formed. Beyond giving us a great film scene to link the stories of the Altaians and Winnemem Wintu, the discovery that the Winnemem sacred spring on Mt. Shasta had gone dry for the first time in tribal memory created a reciprocal relationship — a need for support, dialogue, prayer and mutual care. So when the Altaians invited Winnemem Chief Caleen Sisk to visit their Golden Mountains to gather water from a sacred spring there, to help heal her spring back home, the invitation needed to be met with another pilgrimage.
With a grant from the Trust for Mutual Understanding, I traveled to Altai for the fire ceremony with Caleen, along with my wife, co-producer and writer Jessica Abbe, and our two teen-aged children, Miles and Fiona. Caleen’s primary quest was a journey to Uch Enmek Mountain to collect the water to bring back to Mt. Shasta. For Jessica and me, our main purpose was premiering the first episode of our new Standing on Sacred Ground film series in the place the story starts: the mountains of Altai. With the Winnemem story following Altai’s in the first hour of the series, it was appropriate to have Caleen participate in the fire ceremony and then travel with Maria and Danil to sacred places around Altai during our two-week visit. For Miles and Fiona, it was a chance to see why their dad has been going away for such long trips over the past seven years.
On the second day of the ceremony, Caleen was asked to do a Winnemem ritual around the fire. Her suitcase was still lost in transit so her regalia was missing. With the other shamans fully decked out in hundred-year-old feathers and ribbons, Caleen was down to her bare essence, and she shone. She explained that protecting water is her mission in life, helping the earth find a natural balance between fire and water, so her ritual focused on the waters. As she prayed and sent pipe smoke skyward a gentle rain began to fall, a beautiful female rain, a lush enveloping mist. It was awesome — and everyone loved Caleen.
Next year the fire ceremony will move east to Mongolia. When the Mongolian shaman, Buyanbadrakh, whose day job is as a real estate analyst at Khan Bank in Ulaanbaatar, started his ritual on the final morning, there was electricity in the air.
Buyanbadrakh went into a trance that lasted more than an hour and had everyone on the edge of their seats. As his assistant gently offered him a pipe, fed him vodka from a bowl, and wrote down the flood of words that flowed like a waterfall, Buyanbadrakh pounded his drum, made the sounds of a horse at work, chanted throat songs, and laughed a storm of wild cackles. When he returned and settled down, with the help of a dozen carefully-selected helpers, Buyanbadrakh reported that he had overcome 33 obstacles, encountered every one of the 99 Tengri gods, and most importantly, met the Spirit of Altai.
After the huge closing fire under a rising full moon, Danil invited everyone to the world premiere of Pilgrims and Tourists in the Pastures of Heaven, the first episode of our new four-part series, complete with Russian subtitles. As the shamans ate dinner in the central yurt and the stubborn Siberian sun approached the horizon at 10pm, we set up an outdoor screen and projector with some trepidation: would anyone come? They all came. In the emotional discussion that followed the film, here’s a sample of the comments: “It is very, very clean.” “It touched my heart.” “I just stood there and cried.” “I’m so happy, and a little surprised, that non-indigenous people have made this film.” “Many people were crying.” “We talked about it all night.” “We have just the same problems.” “Caleen is so strong; she is an important leader.” “We are together, we are united, we cannot be defeated.”
Our amazing journey continued on the following day (after Caleen’s suitcase finally arrived) as we mounted horses and headed toward Uch Enmek Mountain. There were nine of us: Chichen the horse handler and guide, Danil, Caleen, Jessica, Miles, Fiona, Irina the translator, myself, and a dog we called Sam (who ran with us all three days and upon returning home we learned was really named Mukhtar). Last time I was up in the headwaters of the Karakol Valley with Will Parrinello and Andy Black we filmed Danil in a blizzard, this time the sunshine was glorious and the wildflowers were everywhere. Caleen’s obstacles continued as she tore a calf muscle mounting a moving horse, but she found a walking stick and carried on with great humor and determination all the way to two small lakes at the foot of the sacred mountain. Danil lit a fire and introduced Caleen to “the eyes of Uch Enmek.” He told us that one lake is a lake of sadness, “the crying lake,” and the other a lake of joy, “the laughing lake.” Caleen circumambulated each lake slowly and gathered the water to take back to Mt. Shasta, to connect the mountains spiritually. Hearing Caleen sing to the lakes brought tears to Danil’s eyes. He said, “Perhaps the lakes were suprised to hear songs they have not heard for a thousand years. I think they liked it very much.”
One week later we all stood in the MultiMedia Museum in Moscow and presented the film to a lively Moscow audience. With Danil, Caleen and Chagat Almashev from Foundation for Sustainable Development of Altai on hand, the discussion lasted late into the night. Our pilgrimage was complete. The film is born — and the waters of Altai are heading to Mt. Shasta.
Please join us for the Moscow premiere of Pilgrims and Tourists in the Pastures of Heaven at the Multimedia Art Museum in Moscow on July 1. This hour-long documentary film is the first episode of the new four-part Standing on Sacred Ground series, and it will be screened with Russian subtitles.
The film will be shown at the Multimedia Art Museum, Ostozhenka 16, on July 1 at 7pm, with Winnemem Wintu Chief Caleen Sisk from California, Danil Mamyev, Altaian cultural leader and founder of Uch Enmek Nature Park, and film director Christopher (Toby) McLeod all appearing in person to answer questions after the film.
In Pilgrims and Tourists in the Pastures of Heaven, indigenous shamans of the Altai Republic of Russia and the Winnemem Wintu Tribe of northern California tribe find common ground in defending ancestral burial grounds and protecting their sacred lands. In both countries, communities confront changes from modernism, recreational land use, and resource development. These two stories are the first of eight stories from around the world where indigenous communities are working to protect traditional lands and cultures.
The Standing on Sacred Ground series is produced by the Sacred Land Film Project of Earth Island Institute. Our Moscow screening is sponsored by the U.S. Embassy with funding from Trust for Mutual Understanding.
Islands of Sanctuary premiered at the Maui Film Festival on June 12 under a starry sky with more than a thousand people staying to watch the late night screening. I was most touched by the presence of so many members of the Protect Kaho`olawe Ohana, who came in from all the islands to celebrate the birth of a film that highlights their decades-long struggle to take care of the island of Kaho`olawe as a sacred place. Emmett Aluli, Davianna McGregor, Luana Busby-Neff, Craig Neff, Derek and Kylee Mar, Donne Dawson, Kaliko Baker, Mike Nahoopii, Uncle Les Kuloloia, and Kim Birnie were all there to chant the audience into the film, which is the fourth episode of our new Standing on Sacred Ground series.
There was a nice review of the film in the Honolulu Pulse before the screening by reporter Matthew Gurewitsch. Also, an interview with the filmmaker in the Maui Film Festival blog as well as a great festival page on the film with a trailer we edited just for this premiere screening.
Next stop: the Altai Republic of Russia for premieres of our first episode in Uch Enmek Nature Park on June 22 as part of a solstice fire ceremony, and then a screening in Moscow at the MultiMedia Museum, Ostozhenka 16, on July 1 at 7 pm. Here is an invitation you can forward to friends in Russia with details about the Moscow screening:
Please join us for the Moscow premiere of Pilgrims and Tourists in the Pastures of Heaven at the MultiMedia Museum in Moscow on July 1. This hour-long documentary film is the first episode of the new four-part Standing on Sacred Ground series, and it will be screened with Russian subtitles. The film will be shown at the MultiMedia Museum, Ostozhenka 16, on July 1 at 7 pm. Winnemem Wintu Chief Caleen Sisk from California, Danil Mamyev, Altaian cultural leader and founder of Uch Enmek Nature Park, and film director Christopher (Toby) McLeod will all appear in person to answer questions after the film. The Standing on Sacred Ground series is produced by the Sacred Land Film Project of Earth Island Institute. This screening is sponsored by the U.S. Embassy with funding from Trust for Mutual Understanding.
Next up after Russia: Redding! We will have the U.S. Premiere of episode one Pilgrims and Tourists in the Pastures of Heaven, on the evening of Saturday, September 14, at the beautiful Cascade Theater, 1731 Market St., in Redding, California. Winnemem Chief Caleen Sisk will be on hand to mark — and mourn — the 75th anniversary of the Bureau of Reclamation’s completion of Shasta Dam, which flooded her tribe’s traditional homeland on the McCloud River.
After that, we have been invited to screen at the Mill Valley Film Festival between October 3 and 13, details to be determined, and at the Bioneers Conference, on Saturday night, October 19. Please join us!
As we finally close in on completion of our four-film Standing on Sacred Ground series, I find myself asking: Why didn’t I realize that finishing four films is at least four times harder than finishing one film? This is HARD!
I’m back in the editing room in Berkeley after traveling to Toronto to record Graham Greene’s final narration for Episodes Three and Four. Graham has a great voice and he is really into our stories. While I will miss Peter Coyote, we agreed that our eight indigenous rights struggles would be better told — or more appropriately told — by an indigenous insider. Graham is Oneida from Canada, and he really gets it.
Our D.C. sneak preview screenings in March were a great success. On Saturday night we packed a small theater for Episode One, Pilgrims and Tourists in the Pastures of Heaven, on the Altai of Russia and Winnemem Wintu of northern California. On Sunday afternoon, for Profit and Loss, on Papua New Guinea and the tar sands of Canada, we had a great crowd in the massive Smithsonian Museum of Natural History’s Baird Auditorium. In the intense Q&A discussion that followed the screening I realized how desperate people are for solutions, as many demanded an answer to the same question: “What are we going to do about the fact that corporations control governments?” I’m working on that answer!
The world premiere of the series will be June 22 in the Karakol Valley in the Altai Republic of Russia, in southern Siberia, where shamans will gather for a summer solstice fire ceremony. My family is coming along and accompanying northern California Winnemem Chief Caleen Sisk, who has received a grant to travel with us for a cultural exchange to participate in four screenings of the Altai/Winnemem segment.
After returning from Altai, we should be done with all four films in July and we have started planning a series of premiere events in September and October, so stay tuned and please plan to join us for our rolling out party, where we will give birth to Standing on Sacred Ground!
President Obama has sent a clear message to the environmental community: ‘I need to hear from you loud and clear and often.’ The economic and political pressure on the president to approve the Keystone XL pipeline is enormous. Recent rallies in Washington, D.C. were a great start, but a sustained outcry is imperative if Obama is going to make the courageous decision to deny the permit for the $7 billion pipeline, which would carry 830,000 barrels per day of tar sands oil to Texas refineries, mostly for export.
In the second hour of our new Standing on Sacred Ground series, Profit and Loss, we devote a half hour to the cultural and environmental impacts of oil sands extraction in Alberta. The debate about the Keystone XL pipeline has understandably focused on inflated job projections, the likelihood of spills, threats to the Ogallala Aquifer, destruction of farmland and release of greenhouse gases. However, the best argument against the pipeline is the moral argument: tar sands is causing cancer death in native communities and fish deformities through massive contamination of water and air in territory protected by treaty with numerous First Nations of Canada. This is unethical oil as well as dirty oil.
The United States is already importing 1.3 million barrels of tar sands oil every day and refining that for your car. Killing Keystone XL will not stop the tar sands, though it may slow industry plans to triple production by 2025. Another controversial proposed pipeline, the Enbridge Northern Gateway, would carry the same corrosive crude oil to Canada’s British Columbia coast for export to China. First Nations are fighting that pipeline with equal vigor as the Keystone XL. This is a big, complex fight, and it will need to be sustained.
You can weigh in on the State Department Draft Supplementary Environmental Impact Statement. Comments are due by midnight on April 22. Also, please send a copy of your comments to President Obama. If he does not hear a loud, steady cry of opposition, he will not have the political backing to deny the permit for Keystone XL. This is your chance to make a difference!
Please send your comments to email@example.com.
For more information on the U.S. government position: U.S. State Department’s Keystone XL page.
Click on the links below for more information:
Please join Standing on Sacred Ground’s director, Christopher McLeod at the Maui Film Festival for a world premiere sneak preview of Islands of Sanctuary, the fourth and final film in our new documentary series. The film will be shown on the festival’s opening night, on Wednesday, June 12. Islands of Sanctuary will play with Hawaiian: The Legend of Eddie Aikau at the Celestial Cinema in Wailea at 10pm. Tickets for the screenings are $22 and can be purchased on the Maui Film Festival’s website.
Check out the new trailer for Islands of Sanctuary while you are there!
A quick film summary: Native Hawaiians and Aboriginal Australians resist threats to their sacred lands in a growing international movement to defend human rights and protect the environment. In Australia’s Northern Territory, Aboriginal clans maintain Indigenous Protected Areas and resist the destructive effects of a mining boom on the McArthur River. In Hawaii, indigenous ecological and spiritual practices restore the island of Kaho`olawe after 50 years of military use as a weapons testing range. Narrated by Graham Greene (Oneida) and Luana Busby-Neff (Hawaiian), with activist Winona LaDuke (Anishinaabe), Chief Oren Lyons (Onondaga), philosopher Satish Kumar and author Barry Lopez. Featuring the decades-long commitment of the Protect Kaho`olawe Ohana.
After joining a 500-year-long struggle, inspired every step of the way by the deep commitment of so many determined allies, it’s nice to watch the wheel of history turn — ever so slowly.
For the last 15 years, the Sacred Land Film Project has worked to improve U.S. government recognition and protection of Native American sacred places. In December 2012, this long-term struggle moved a giant step forward, when four Cabinet secretaries signed a Memorandum of Understanding to collaborate on improving sacred site policies over the next five years. The Departments of Defense, Interior, Agriculture and Energy agreed to consult with tribes, create training programs for federal employees, launch a new website and establish management practices regarding sacred sites on federal land.
In a statement, Tom Vilsack, who directs the U.S. Forest Service, said: “The President is insistent that these sacred sites be protected and preserved: treated with dignity and respect. That is also my commitment as Secretary of the U.S. Department of Agriculture. I know my fellow Secretaries share in this commitment. We understand the importance of these sites and will do our best to make sure they are protected and respected.”
In March 2002, with the Pentagon still damaged from the 9-11 jetliner crash, I made my way inside the damaged fortress with Hopi elder Vernon Masayesva and Winnemem Chief Caleen Sisk, to screen In the Light of Reverence for Defense Department officials. We had learned that military bases around the U.S. contain dozens of Native American sacred sites, and native people who were working inside the Pentagon wanted to educate the top brass about a little discussed subject. Uniformed officers were scurrying around the halls with huge briefing notebooks as they continued bombing Afghanistan, and we showed the film to a good-sized audience, with lots of interesting questions. On the walls of the room there were military aircraft of every vintage painted in living color…sacred sites in the crosshairs.
To see Leon Panetta’s signature on this document is amazing. Check it out.
We were shocked to learn that SLFP colleague Rogelio Mejia narrowly escaped death three months ago. Mejia, a leader of the northern Colombian Arhuaco tribe, survived an attack that riddled his car with 40 bullets. Such an act of violence committed against the Arhuaco people is not uncommon. Colombian guerilla groups — and the government itself — perpetuate murder and continue to deny justice to the Arhuaco.
The Arhuaco are the indigenous inhabitants of the Sierra Nevada mountains of northern Colombia, comprising a peaceful, agrarian community. They believe in sustaining their sacred land and consider themselves the protectors of the Sierra Nevada de Santa Marta, a place they believe to be the heart of the world. Yet they find themselves in the middle of a massive civil war that rages between leftist guerilla armies, paramilitaries and the Colombian government that has the Arhuaco fighting for survival.
The attempted assassination occurred on November 12, and had no clear motive. Mejia, who sustained three bullet wounds, was only slightly injured. He escaped by the time gunmen interrogated the two other people in the car, who also escaped without injury before police arrived. The crime will likely go unpunished and without a thorough investigation, if past response by the Colombian government to similar violent crimes against the Arhuaco is any indication.
The Colombian government turns a blind eye toward the killing of the Arhuaco people and has participated in such murder through the use of right wing paramilitaries. Twenty-two years ago, three Arhuaco leaders were traveling to the Colombian capital when they were kidnapped, brutally tortured, and later murdered by members of the Colombian army.
When Dilla Torres, widow of Angel Maria Torres, one of the three Arhuaco leaders assassinated in 1991, found her husband dead ten days after the kidnapping, his hair was torn out and his fingers cut off. No one has been punished despite government acknowledgment that members of the army had in fact committed the murders. Such crimes continue to go unpunished, such as the rape and murder of a 13 year-old Arhuaco girl last year. An investigation has yet to be conducted.
Left wing guerilla militias, the sworn enemies of the Colombian government, also pose a threat to the future of the Arhuaco community. In 2004, Arhuaco spiritual leader Mariano Suarez Chaparro was murdered by the Fuerzas Armadas de Colombia (FARC), a renegade guerilla force. Chaparro was the 20th Arhuaco killed between 2000 and 2004. Since then, countless Arhuaco lives have been cut short in the civil war between armed forces and the government. Many members of the Arhuaco community have also been forcibly recruited into guerilla armies such as FARC in their fight against the government.
Rogelio Mejia was not the first, and likely will not be the last, affected by the viciousness of the Colombian government toward its indigenous peoples. The attempted assassination of Mejia is not an anomaly, but one of many documented cases of violence against the Arhuaco.
Thanks to Survival International for their original reporting on this story.
The Sacred Land Film Project is pleased to announce advance screenings of the first two documentary films of the Standing on Sacred Ground series. Please join us for sneak previews in Washington, D.C., on Saturday, March 23 and Sunday, March 24 at the U.S. Environmental Film Festival in the Nation’s Capital.
On opposite sides of the globe, a northern California tribe and indigenous shamans in the Russian Republic of Altai confront massive government projects—and find common ground. Pilgrims and Tourists in the Pastures of Heaven will screen at the Letelier Theater, 3251 Prospect St. in Georgetown on Saturday, March 23 at 7:00 PM.
In Profit and Loss, indigenous communities fight mining and confront viewers with the ethical consequences of consumerism. Villagers in Papua New Guinea resist forced relocation and battle a nickel mine dumping waste into the sea. In Canada, First Nations people are divided by a tar sands industry that provides economic growth but is destroying traditional hunting and fishing grounds. Profit and Loss will screen at the Smithsonian Museum of Natural History’s Baird Auditorium at the intersection of 10th Street and Constitution Ave. on Sunday, March 24 at 3:30 PM.
Smithsonian Anthropologists Joshua Bell and Gwyneira Isaac will lead a panel discussion after the screening. Producer/Director Christopher (Toby) McLeod, who circled the globe for five years filming the four-part series, will be on hand to take questions at both screenings. Co-producer Jennifer Huang and editor Marta Wohl will attend the Sunday screening of Profit and Loss.
The Standing on Sacred Ground series is narrated by Graham Greene (Oneida), with storytellers Tantoo Cardinal (Métis) and Q’orianka Kilcher.
Please Note: Saturday night’s screening of Pilgrims and Tourists is in a small theater, and online reservations are highly recommended. For reservations visit the U.S. Environmental Film Festival in the Nation’s Capital website.
Partial funding for Standing on Sacred Ground was provided by the Sundance Institute Documentary Fund, Pacific Islanders in Communication and Vision Maker Media.
Thank you to everyone who contributed to our year-end funding appeal! Thanks to YOU we reached our $25,000 matching donation goal! We appreciate your continued support of Standing on Sacred Ground. Your contribution enables us to continue with the post-production of our four-part documentary series on sacred places in the United States and around the world. With your help we are now making the final push to completion. We have finished the fine cuts of our first two hours and are busy with final editing of the other two hours: music composition, maps and graphics, archival footage licensing, color correction and sound mix. I’m happy to report that the native Canadian actor Graham Greene (Oneida) is narrating the series, and he sounds great!
Last September, I had the privilege of joining three of the sacred site guardians featured in our film-series – Caleen Sisk, Chief of the Winnemem Wintu, Emmett Aluli of Hawai‘i and Danil Mamyev of the Altai Republic of Russia – in Jeju, South Korea at the International Union for Conservation of Nature’s (IUCN) World Conservation Congress. We screened edited segments from Standing on Sacred Ground and Caleen, Emmett and Danil spoke to a large international audience. The importance of the alliances formed during production of our film series is becoming clearer to me as we plan our distribution campaign. Our indigenous partners are enthusiastically looking forward to putting the new films to work.
As we move forward in this final phase, you can keep up with the latest sacred site news and the progress of our work on Standing on Sacred Ground by visiting our website to watch video clips, read our blog and explore our tool kit to learn how you can take action to help protect sacred places and their indigenous guardians.
Thank you again for your contribution. I am glad to be able to count on you as a valued member of our community of supporters from all over the world.
— Toby McLeod
Join our campaign on Kickstarter to help us develop our new augmented-reality mobile app, Finding Sacred Ground!
Augmented reality, a technology for mobile devices that superimposes images and audio over the user’s actual surroundings, is one of the hottest new developments in mobile media. Developers are scrambling to design new augmented-reality applications using this amazingly immersive, interactive tool for entertainment, education, social media … you name it.
But at last year’s Bay Area Video Coalition (BAVC) Producers’ Institute for New Media, along with our friends at the National Park Service, as well as Paige Saez and Anselm Hook of Maker Lab, we looked at this new media technology and asked a different question: Can a hyper-modern, cutting-edge augmented-reality application also help protect ancient indigenous sacred sites — and inspire reverence for the natural world?
The app we conceptualized at BAVC, called Finding Sacred Ground, will reveal the hidden indigenous history of many well-known tourist attractions and help users explore alternative perspectives on our relationship with the earth. The first phase in our app’s development is to produce a working audio-only pilot at Devils Tower National Monument. We have the concept and the media, and now all we need is $4,500 to pay for a mobile phone application developer. We have just launched a campaign on the crowd-funding website Kickstarter to raise the necessary funds, and for our campaign (and our app) to be successful, we need your help!
Please check out our Kickstarter campaign and spread the word to your friends, family and colleagues and contribute to making this fantastic project a reality. As for all projects on Kickstarter, we must meet or exceed our funding goal by the deadline (Saturday, November 12) for us to be able to keep any of the pledges we receive, so getting the word out is key!
Thanks very much for your help. Any size donation will make a difference.
Watch the Clip
Gary Snyder warned me years ago that the Western mind naturally wants to translate “sacred site” into an either-or dichotomy: “If this is sacred then that is profane — not sacred.” The unintentional harm we might do by trying to protect sacred places could be to win the protection of a small fenced-off area while everything around it is open for desecration. “Be careful,” Gary counseled.
As we begin editing 350 hours of footage from eight sacred landscapes around the world, it is clear that indigenous cultures have myriad kinds of sacred places, and many different relationships, responsibilities, ceremonies, songs, prayers and stories. To find common themes and to draw distinctions, we have interviewed four “big thinkers” — Satish Kumar, Oren Lyons, Winona LaDuke and Barry Lopez — and we are posting some of their comments as web clips. In a world of sound bites, I see a pattern: the really profound comments take two, three, four minutes to unfold.
Satish Kumar brings a Hindu, Buddhist and Jain perspective to the definition of “sacred place.” For Satish, a UK-based writer, pilgrim and editor of Resurgence magazine, all of the Earth is the home of a divine, life-giving force so vast, mysterious and expansive that it is incomprehensible. As Satish explains it, humans embrace the Ganges River as sacred because all water is sacred, so the Ganges is a local symbol of universal sacredness. Mount Kailash is the home of the divine, a living mountain, but still essentially a symbol that all mountains have spirit and give life, as part of the sacred web of life.
It is a worldview of relationship: “This was Mahatma Gandhi’s idea,” says Satish, “moving from ownership to relationship — seeing that land does not belong to us. We belong to the land. We are not the owners of the land. We are the friends of the land, like friends of the earth. The fundamental shift is in this consciousness that land does not belong to us, we belong to the land.”
In a challenge to the environmental movement, Satish says, “We have to have an ecological worldview and understand that we are part of this web of life. But sometimes in our Western, materialistic and intellectual tradition where rationalism has dominated our thinking, even ecology has become a materialistic discipline — a scientific, rational, description of our relationship with the Earth. When you are thinking in terms of Earth being an abode of the divine, you are going further than a materialistic or a rationalistic worldview of ecology, to what I call reverential ecology. What I would call even spiritual ecology. When you have reverential ecology you see trees, mountains, rivers, forests not just in the visible and material dimension, but you see that all these elements have spirit.”
We found Satish’s explanation of sacred places so compelling that we edited a three-minute piece incorporating some of our best b-roll images, asked Jon Herbst to compose a musical score, and we present it here as a teaser of things to come, to give our friends and supporters a taste of the film series we are shaping. Enjoy!
Watch the Clip
I first met Winona LaDuke in 1977, when we were both working to expose the environmental injustice of uranium mining in Navajo land — radioactive tailings piled around homesteads, former miners dying of lung cancer, thousands of abandoned mines that small children played in and used for sheep corrals. A fiery speaker and excellent investigative reporter, Winona has gone on to become a prominent voice for indigenous rights around the world. We interviewed her as one of our “big thinkers” — people who could put the sacred land protection movement into language and stories that will reach a wide audience.
I asked Winona about the apologies that have been offered to Aboriginal people in Australia and to First Nations people in Canada. These were national events of deep emotion and fanfare, but what was the long-term effect on healing the deep wounds of history?
Winona is executive director of the Native-led organization Honor the Earth, and she said a couple provocative things that I wanted to offer by way of introduction to the beautiful story she tells of real redemption that came to the Pawnee people after they and their seeds and food sources were relocated to far-off lands. It’s a story of homecoming.
But in Canada and Australia, the government apologies rang empty as resource grabs and massive new mines extract tar sands, nickel, cobalt, zinc and gold. “I would argue that we remain unable to fully heal because saying you’re sorry has to mean something,” Winona says, “and it has to change your behavior. That’s what you would tell a five-year-old: ‘You can’t kick your sister again.’ It has to mean something. Well, opening up a new mine after you say you’re sorry is not changing your behavior. Running a bulldozer over a sacred site is not changing your behavior. Allowing egregious contamination in a community after apologizing is not changing your behavior.”
“On one level, you want to tell them that what they’re doing is so wrong — in its spiritual terms, in terms of their own relationship to Mother Earth, and in terms of their denial of people’s humanity. Another facet that I always want to say is: Your plan is bad. You cannot continue to build a society that is based on conquest. We have run out of places to conquer, places to put our flags, new places to mine, new places to dam. At a certain point, you have to bring your world into some sort of economy that is durable and you need to do it sooner rather than later because the more you compromise ecosystems and spiritual recharge areas, the harder it will be for us all, including you, to recover.”
Enjoy the short film clip and hear Winona tell a powerful story of redemption and healing.
Watch the Clip
Onondaga Chief Oren Lyons traveled to Arizona in June from his home in upstate New York to attend an elders’ gathering in honor of our mutual friend, the late Hopi leader Thomas Banyacya, who, like Oren, was a tireless international spokesman for native people from the time the indigenous rights movement took root in the 1970s. We had the honor of interviewing Oren on film for our Losing Sacred Ground series. Some excerpts from a wonderful interview follow, along with two film clips of a great story Oren told about our dependence on the Earth, and a second clip with Oren’s amazing explanation of the Wizard of Oz. Here’s are some of Oren’s comments from the interview:
“I would say that probably the biggest loss I see in humanity now is the loss of understanding of relationship. They don’t understand their relationship.”
“There are almost seven billion people in the world today. The whole Earth is being covered with smoke. We’ve affected the big systems to the point of melting the ice in the north. We’ve disrupted the patterns of the Earth and we’re going to suffer the consequences.”
“For Indian nations and indigenous people, the most important thing is relationship. We value relationship way beyond anything else, way beyond what you can have. Relationship — to be close, to be next to the tree, to be next to the water, to be next to the earth. Relationship’s really good. It’s really rich. How do you maintain this relationship? How do you keep it fresh? How do you work with it? Well, our people have done that through ceremonies.”
“Where we’ve lost our way, I think, as human species, we’ve lost the understanding of relationship and therefore lost respect. But pockets of indigenous people have hung onto that. So, your teachers are going to be indigenous people.”
“Business as usual is over. It’s not competition; it’s cooperation. You are going to have to fight for the commons. We have an intellect and we better start using it for the common good because that’s where we have to change. Our future’s in our hands, and we can handle it, if we work together.”
How did Oren first learn about his relationship to the Earth? Listen to his story…
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