Environmental Justice in New Mexico: Counting Coup

Published by The History Press

Charleston, SC

www.historypress.com

Copyright © 2019 by Valerie Rangel

All rights reserved

Front cover, clockwise from upper left: Oil painting Home Sweet Home. Craig Nez George, 2016; Cleanup of a nuclear uranium waste spill along the Rio Puerco, on the Navajo Nation, 1979. Photograph: Dan Budnik. © [1979] Dan Budnik. All rights reserved; Horse that died from drinking water contaminated by the nuclear spill into the Rio Puerco, 1979. Photograph: Dan Budnik. © [1979] Dan Budnik. All rights reserved; Protect Mount Taylor mural. Photo and art by Nani Chacon; Tularosa Basin Downwinders Consortium demonstration. Photo: Tina Cordova; First atomic bomb detonated on July 16, 1945, at the Trinity site, New Mexico. Photo: Center for Southwest Research, University Libraries, University of New Mexico.

Back cover: Trash in the Rio Grande. Photo: AMAFCA; insert: Papercut image of Pesticide Drift. Image by Valerie Rangel.

First published 2019

E-Book edition 2019

ISBN 978.1.43966.610.4

Library of Congress Control Number: 2018960966

print edition ISBN 978.1.46714.133.8

Notice: The information in this book is true and complete to the best of our knowledge. It is offered without guarantee on the part of the author or The History Press. The author and The History Press disclaim all liability in connection with the use of this book.

All rights reserved. No part of this book may be reproduced or transmitted in any form whatsoever without prior written permission from the publisher except in the case of brief quotations embodied in critical articles and reviews.

CONTENTS

Foreword, by Bob Haozous

Acknowledgements

Introduction

PART I: LEGACY OF URANIUM

1. Scorched-Earth Policy and Militarism

2. Four Corners: Land Sacrifice Zone

3. Navajo Water Haulers

4. Future of Uranium

PART II: WATER JUSTICE

5. The Last Wild River

6. River of Lost Souls

7. Urbanicide of Burque

8. David and Goliath: Isleta Water War

9. Salt Woman

10. Fanta Se

11. Chocolate River of Trash

PART III: LAND CONTAMINATION

12. What’s in Your Backyard?

13. My Other Car Is in the Arroyo

14. Braceros de Nuevo Mexico

15. Keep Chaco Sacred

Conclusion

Notes

Additional Sources

About the Author

FOREWORD

Modern Indigenous life has become immersed with Western society’s contemporary perspectives. Language, religion, politics, law, the arts or any of past Indigenous social systems are now held firm captive by this Western point of view. The identity assumptions of native peoples long sanctioned as definitive have become dated, inadequate and lacking of purpose. As contemporary people, we must now seek an updated and honest redefinition. Function and purpose have always been the vital and essential basis to this reevaluated identity. Who we were or what we once believed must not dominate any new contemporary self-description. If this renewed identity is to be meaningful, it must have Indigenous nature relationships as its basis.

The picking, choosing and merging with pan-Indian/Indigenous concepts and other popular Indianisms have gradually become an expedient and feel-good form of cultural retention.

Purchasers of Indian art products are knowingly restricting intellectual input by supporting an art market whose only value is the buyer’s taste and the economic value of the product. This influential demand for pretty, romantic and Indian products dramatically reduces the potential of any valuable internal dialog. Western-trained academics unwittingly support this cosmetic Indian identity. Economic reasoning and superficial interpretations support the demand for feathers, smoke, prayer, costume, decoration, traditions and history. Monetary necessities are forcing contemporary Indigenous artists to dismiss environmental responsibilities to satisfy a market unsupportive of honest introspection. The short-term economic rewards of art for vocation leave our distant descendants with a questionable inheritance. This desire to gain the modern world’s conveniences implies our support and blessing for this disassociation from nature. The traditional call to action for Indigenous man was the stewards of nature role. This inspirational-sounding Indigenous cliché has now become generically Indian. Understanding the methods of colonization used to separate Indigenous peoples from their cultural roots is important. First was the removal of children from their families, traditional land and cultural base. These captive children were given an extensive reeducation based on Western language, science, mathematics, medicine and law. This teaching intentionally replaced the pagan-like spirituality and of-the-earth wisdom with an economic-based belief system. We were taught that contemporary problems were beyond the capability of Indigenous solutions and that these Western rationalities were the only effective means of adapting to the modern world. Children and adults were effectively taught that the personal gain from individualism was far more important than tribal efforts or allegiances. Faint embers of what little tribal memory remaining were very close to being extinguished. The children were told to dismiss previous tribalism, culture and wisdom as of the past and extinct. Our goal was to convince the white man that we could adapt and succeed in all efforts of mimicry by mastering their medicine, law, science, military service and religion. The success of these goals was devastating to traditional native life ways. This form of trickle-down prestige offered nothing of substance to share with one’s people, place or tribe. Western colonization has always been reliant upon economic goals for its rationale.

Economic logic has overruled the primary Indigenous purpose once dependent on nature and its laws. This now-ingrained education has become so integral to Indigenous identity that questioning it renounces the speaker as iconoclastic and contrary. Our participation in Western society helps maintain the continuation of colonization while simultaneously dismissing the primary legacy of environmental caretaking.

Our own indoctrinated educators are most often teachers of these contemporary political dogmas.

This method of support is maintained with patriotism, loyalty, faith, belief and the trust in Western man’s procedures. In the contemporary world, a massive fracture now exists between economic and environmental responsibilities.

Capitulation to the Western religious beliefs that remove us from this hell on earth at the end of our lives demands mimicry of Western teaching by proclaiming that mother earth’s sole benefactor is mankind. The immediate effectiveness of new world American pragmatism has created dramatic short-term successes that leave severe and continuing long-term problems for the planet.

In the dreamer’s world, the creation of a perfect world from an Indigenous framework would be the maintenance of the balance of all things. This could be a goal for all future life on this planet if we take our purpose seriously. In today’s political and environmental climate, change is awaiting Indigenous leadership.

To an Indigenous way of thinking, dissention was a chance for contemplation, adaptation and compromise with the aim of meaningful and mutually beneficial solutions. The traditional method of confrontation or counting coup (the use of humor and ridicule to confront, diffuse and empower all issues within communities) has been altered into Western goals of winning, defeating, controlling or destroying. A fundamental component of our identity is stated in the concept of all our relations. This common understanding referenced the two-legged and the four-legged, the things that fly and crawl, the things that live in the water and in the ground, not excluding stones, rain, sunlight and literally everything of the universe mentioned in this holistic concept.

Counting coup on American economic democracy with the desire for healthy solutions and change can only benefit all things.

BOB HAOZOUS

http://www.bobhaozous.com

Bob Haozous was born in Santa Fe, New Mexico, in 1943 to Allan Houser (Chiricahua Apache) and Anna Marie Callegos (Navajo/English/Spanish). He grew up in northern Utah, where his parents were teachers at the Inter Mountain Indian School in Brigham City. Haozous studied at Utah State University before enlisting in the U.S. Navy, where he served for four years on board the USS Frank Knox during the Vietnam War. After the war, Haozous attended the California College of Arts and Crafts in Oakland, California, where he earned his BFA degree in sculpture in 1971. Haozous is one of the most important Native sculptors of the Native American Fine Art Movement. His innovation and experimentations with materials push the boundaries of Indian art—the boundaries that his father helped to define. He is best known for his monumental cut steel pieces, which often deal with poignant topical issues. He approaches these issues with a bit of a bite and a good dose of humor. His injection of humor allows the serious issues to be more palatable and to have a universal presence.

Haozous has chosen to take back his Apache family name and to reject the Anglo version: Houser. This name was given to his father as a child in an Oklahoma Indian boarding school. Together, Haozous and Houser represent the breadth and depth of Native American sculpture. Haozous has been able to establish himself as a leading artist because of his father’s encouragement and nurturing. As well, Haozous has encouraged and supported his father’s work.

ACKNOWLEDGEMENTS

This book is dedicated to my mother, whose life, struggles and passing inspired this book.

Special appreciation, gratitude and respect to Winona LaDuke and the Honor the Earth organization.

Thank you to Earl Tully, Lori Goodman, Daniel Tso, Evalyn Bemis, Craig George, Nani Chacon, Frost Fowler, Jerry Lovato (AMAFCA), Daniel Lombardi, Tina Garnanez, Olivia Romo, Tina Cordova, Dr. Theodore Jojola, Dr. David Henkel, Dr. Estevan Rael-Galvez, Mary Lang, John Zambrano, Nora Naranjo Morse and Tanya Campos.

Also, a heartfelt thanks and recognition to Bob Haozous, Dan Budnick, the New Mexico Health Equity Partnership, community planners, activists and eco-organizations that so generously supported the publishing of this book of collective community voices.

INTRODUCTION

In a world full of profound and sometimes cruel ironies, one stands out: Native Americans who held their lands of the Western Hemisphere in a living trust for thousands of years, have been afflicted by some of the worst pollution of an environmental crisis that has reached planet-wide proportions. Statements from indigenous peoples around the world indicate that they perceive themselves as having been pushed to the edge of a cliff by environmental problems caused by industrialism.

—Melvin R.G., Prairie Smoke

For thousands of years, New Mexico was a trade hub between present-day United States, Canada and central Mexico. Political views, knowledge and stories were communicated via the Camino Real, later the Santa Fe Trail. The railroad network crisscrossed lines of communication even farther through the transportation of exotic goods into the region and out through exportation of New Mexico’s natural resources. In the digital age of the new millennium, goods are bought and sold via the Internet then shipped from huge distribution warehouses directly to individual homes. Satellite imagery is an all-seeing eye that can spy on any aspect of the planet through visible and nonvisible spectrums.

The massive global web of knowledge and interconnectedness has never been so disconnected to the natural world as it is today. Communication is instantaneous today if you have a cell phone or can pick up Wi-Fi from a computer; however, the very devices that have brought knowledge and communication, trade goods and commerce to our fingertips have also pillaged and plummeted our environment into a sad state of disrepair. Children of urban areas grow up in a concrete jungle, disengaged from nature, exposed incrementally to procured lawns, pesticide-sprayed buildings, processed food and strategic nature outings at a city park or zoo.

To appreciate the impact of environmental racism and the magnitude of devastation in New Mexico, it is necessary to understand the land use and history, as well as the perspectives of indigenous populations and communities of color. Land, to the indigenous peoples of this continent, is not a commodity or inert material; it is alive and imbued with spirit! Holistic concepts of interconnectedness form the cultural worldview of Native Americans, and this land ethic continues to be passed on to subsequent generations through symbols, art, song, dance and story imbedded in language and religion. Every place is associated with spirits and legends that are remembered, revered and preserved through language and rituals.

Sometime in our recent history, the decision was made to compromise human lives and the environment; to make ecological sacrifices for a more industrialized, capitalistic world. Population growth and new technological advancements shifted the dominant society to one that is powered by an unquenched thirst for fuel, food and material possessions. Suddenly, land use planning and resource management were at the forefront of decision making and key to political control.

Planet earth is a dynamic organism, its internal processes of convective magma circulating within the planet propel land movement and atmospheric cycles, and an invisible electromagnetic outer shield protects against bombardment from incoming asteroids; without these mechanisms, our planet would cease to be alive and functioning. There is no place like earth in our solar system or, from what we can see, beyond. Yet, there is no place on earth that has not been impacted by man. Pristine ecosystems no longer exist, and true environmental restoration is now an impossible feat.

According to the World Health Organization (WHO), the term ecosystem refers to the combined physical and biological components of an environment. Organisms form complex sets of relationships and function as a unit as they interact with their physical environment. Functioning ecosystems provide invaluable services for the well-being of all organisms on the planet. These services include filtering air and water, regulating the pH of natural waters, storing fresh water, replenishing food and timber, regulating vectors, pests and pathogens, and maintaining the population balance of species.¹

The health and happiness of mankind depends on ecological services; their functionality, integrity and sustainability stabilize the natural environment. According to the WHO, Indirectly, changes in ecosystem services affect livelihoods, income, local migration and, on occasion, may even cause political conflict. The resultant impacts on economic and physical security, freedom, choice and social relations have wide-ranging impacts on well-being and health, and the availability and access to health services and medicines.²

In 2000, the Millennium Ecosystem Assessment (MA) was called for by the UN secretary general to assess the consequences of ecosystem change for human health and well-being. The MA findings show that human actions are depleting Earth’s natural capital, putting strain on the planet’s ecosystems.³ The report suggests that with appropriate actions, it is possible to reverse environmental degradation and ecosystem functions over the next fifty years with system changes and drastic policy reform however, current practices and trends show that substantial changes are not currently underway.

Due to an exponentially increasing human population, which has