by Cristina Flores
Hugo Blanco – famously described by Latin American literary giant Eduardo Galeano as a man who was born twice. His first birth was in 1934, and he spent his early years living as a white boy in Cusco, a city where indigenous people were not allowed to walk on the pavement. Unphased by his skin colour, Hugo would play in the streets with his friends, speaking the local language of Quechua. Hugo Blanco’s second birth was at the age of ten. Upon hearing of a local landowner branding the skin of one of the peasants with his initials, Hugo Blanco, the ardent revolutionary was born. Such early consciousness of social injustice still fuels the man today, as I found out on the 27th February when I was lucky enough to attend an evening with Hugo, as part of the promotion of Derek Wall’s latest book, “Hugo Blanco – a revolutionary for life.” As a social activist myself, I was intrigued by what lessons could be learnt from a 20th century revolutionary legend.
by Cristina Flores
2018 was a landmark year for Mexico. July saw the election of Andres Manuel Lopez Obrador (popularly known as Amlo), whose party Morena won 53% of the popular vote. This landslide victory against the Partido Revolucionario Institucional (PRI), a centre-right party, has offered fresh hope for a country exhausted by corruption and fraud. The marginalisation of Mexico’s native communities, however, is in no way a resolved issue. Although Amlo’s social democratic agenda may seem to be an oasis in the desert for Mexico’s working classes, the fight for recognition, rights and justice amongst the indigenous peoples of Mexico continues. Arguably the most notable group leading this movement is the Zapatista Army of National Liberation – the EZLN.
This movement has re-emerged as a journalistic hot topic in the past few weeks, owing much to Amlo’s inauguration back in December and the recent commemoration of 25 years since the first EZLN uprising. So where did the movement come from, where are they now, and what does this mean for indigenous rights in Mexico?Continue Reading
by Yali Banton Heath
On December 4th Trump signed proclamations to shrink two U.S. national monuments in Utah. Bears Ears National Monument is to be squeezed from 1.5m to 228,784 acres, and Grand Staircase-Escalante National Monument from 2m to 1,006,341 acres. Unremarkably, this decision has sparked a backlash from various groups. It is a textbook debate on who possesses the rights to the land, and is one of many such disputes in which the environment itself is all too often overlooked.
National monuments in the U.S. are granted their status by the President under the 1906 Antiquities Act, drafted to protect sites of natural, cultural or scientific interest. In his statement, Trump argued that previous administrations have used this law to “lock up hundreds of millions of acres of land and water under strict government control” and that “public lands will once again be for public use”. Continue Reading
By Olivia Hanks
It is at the heart of our housing crisis, provides our food, and is still the principal determiner of wealth in the UK. Yet most of us in England do not spend very much time thinking about land. So it was an exciting and stimulating experience to attend a panel discussion at the recent Global Greens congress in Liverpool about land rights and how they form a vital part of the green movement worldwide.