Labor for Standing Rock (L4SR)

By Labor for Standing Rock - Labor for Standing Rock, February 2017

Dear Fellow Workers:

We are the people whose blood, sweat and tears built this country’s infrastructure. Our hard work keeps our families fed—and it should also protect the world our children will live in tomorrow.

We play a critical role in making America what it is, and what it will become. Now we have united as thousands of workers across the country to ask a tough question: “What kind of world are we building?”

President Trump recently cleared a path for the completion of the controversial Dakota Access (DAPL) and Keystone X-L (KXL) Pipelines, despite massive global protest against these projects. In violation of the right of all people to clean water, air and land - and in violation of Indigenous peoples’ Treaty Rights - the corporations behind these pipelines continue to dangle the promise of good paying jobs in front of people like us, who need work. In doing so, they force us to trade temporary pay—for the future health of everyone we care about.

As working people, of course we demand decent, well-paid jobs. There is no question about that. But we also demand long-term health and safety for our children and grandchildren. Corporations have been lying in order to profit off our lives and the healthy lives of future generations. They tell us pipelines are safe and that they do not fail, which is demonstrably not true. That leaves working people with a choice between one or the other: a job today or a livable planet tomorrow. We will no longer accept this choice.

By Nancy Romer - New Politics, Winter 2017

The struggle at Standing Rock against the Dakota Access Pipeline (DAPL) was one of the major political mobilizations of 2016, combining the demand for Native rights with the call for environmental justice. New Politics asked Nancy Romer to cover these events for us. She was at Standing Rock from November 10-15.

Her initial report and her article on the meaning of the victory achieved on December 5—and the struggle that still remains—have been posted on the New Politics website. Here we print two more of her dispatches from the scene, showing some of the day-to-day dynamics of standing with Standing Rock.

In this report I will try to give you a sense of what it was like to be at Standing Rock. Tonight completes my third day here. The weather has been mostly cold but very sunny. The colors, the sky, but most of all the people are startlingly calm and beautiful. The Standing Rock encampment is defined as a prayer site, a place to contemplate and to appreciate nature, “the creator” (not my words), and each other. The indigenous people here, from just about every tribe in the United States and some from Canada, are so welcoming and warm to outsiders. They repeatedly say how much they appreciate the presence of non-indigenous folks and how they want to share with us. They are strict on the rules: no violence of any kind; no drugs, alcohol, or guns; respect for indigenous ways; making oneself useful.

The vast encampment contains four or five separate but connected camps, some on the Sioux reservation land, others outside. The largest one is immediately off reservation land, Oceti Sakowin Camp; it is the one in which most of the activities happen. The others are either defined by age—elders or youth—or vary by activity. There is a “Two-Spirit Camp” for gender non-conforming people, a traditional and accepted group in Native culture. We spend most of our time at Oceti, but today I took a long walk and visited two of the other camps just to get a flavor of them. “NO DAPL” stands for “No Dakota Access Pipeline,” and signs with the slogan are everywhere, as is the phrase “water is life.” There is a religious feel to the camps and great respect all around. In many ways this is a very old-style indigenous encampment, and in many ways it feels like a post-revolutionary or post-apocalyptic future. The pace is slow though everyone seems to move with great purpose. People jump in and do the tasks that seem to be needed: cooking, cleaning, helping each other to put up a yurt or a teepee, chopping wood, tending fires, washing dishes, and offering legal, medical, or psychological help. Cell and internet service is miserable and probably interfered with by the constant drones that fly above the camps.

On Friday morning, day two of my trip, I attended a brilliantly presented orientation to the camp. One of the presenters was Maria Marasigan, a young woman I know from our shared days in the Brooklyn Food Coalition. It was the best anti-racist training for allies that I have witnessed: It was succinct, not guilt-trippy, and very direct. The three main concepts are: indigenous centered, build a new legacy, and be of use. Presenters shared the Lakota values that prevail in the camp: prayer, respect, compassion, honesty, generosity, humility, and wisdom. For me the most impactful point was respect. They defined that as including slowing down, moving differently with clearer intention and less reactivity. They suggested asking fewer questions and just looking and learning before our hands pop up and we ask to take up space. They clarified a gendered division of behavior and practice, including asking “feminine identified” women to honor traditional norms by wearing skirts during the sacred rituals (including in the cooking tent) and for women “on their moons” to spend time in a tent to be taken care of and rest if they choose. Somehow it seemed okay, actually respectful, not about pollution and ostracism. While I was helping out in the cooking tent—my main area of contribution—an indigenous woman came by with about ten skirts and distributed them to the mostly women in the cooking tent, explaining that cooking is a sacred activity, and we gladly put them on. It served as an extra layer of warmth over my long underwear and jeans. It was not what I expected but it seemed fine to all of us. We just kept chopping away at the veggies.

Later that day I attended a direct-action training that was also quite thorough and clear. Lisa Fithian, an old friend from anti-war movement days, led the training and explained how to behave in an action and how to minimize police violence. Lisa, along with two other strong, smart women, one Black and one Native, laid out a plan to do a mass pray-in in town the next day. My friend and travel companion Smita and I both felt that we couldn’t risk arrest and decided not to join that direct action but to be in support in any way we could. At 8 the next morning about a hundred cars lined up in convoy formation at the exit of the Oceti Sakowin Camp, each with lots of passengers—including some buses and minivans—and went into Manwan, the nearest town. The indigenous folks formed an inner circle and the non-indigenous formed a circle around them. The indigenous folks prayed, sang, and danced. The tactic was exercising freedom to practice their religion while protesting the Dakota Access Pipe Line. No arrests were made despite massive police and drone presence. One local man tried to run over a water protector, but she jumped aside; the man had a gun but was subdued by the cops. Lots of videos were taken, and the man was taken to the local jail. 

On Saturday I finally got a press pass, having been requested by New Politics to cover the encampment. That gave me the right to take photos (otherwise not allowed), but with limitations: no photos of people without permission, or of houses or horses, again, without permission from the people with them. I set out to interview people at the various camps and to get a sense of what people were planning to do for the winter. I spoke with Joe, a part Lakota from Colorado who had been raised Catholic and attended Indian residential schools, taken from his parents by the state because it doubted the ability of the Native community to raise their own kids. He said it was brutal. When asked why he was here, he replied, “This is the first time since Little Big Horn that all the tribes are uniting against a common enemy—the black snake—the pipeline that will harm our water, our people. This unity is making us whole.”

By the University Professional and Technical Employees union (UPTE-CWA) - Resolution, January 15, 2017

WHEREAS, The Standing Rock Sioux Tribe actively opposes the construction of the Dakota Access Pipeline (DAPL) by Energy Transfer Partners (ETP) on unceded treaty lands of the 1851 and 1868 Fort Laramie Treaties. The lands are the sites where the ancestors have been laid to rest and on which DAPL continues to desecrate; and

WHEREAS, The Standing Rock Sioux Tribe actively opposes the construction of the Dakota Access Pipeline (DAPL) along a route under Lake Oahe and across the Missouri River, the primary source of drinking water of the tribe. The pipeline is slated to carry up to 570,000 gallons of crude oil per day along its 1, 172 mile route and pipeline ruptures have become increasingly more common throughout the U.S. and a pipeline burst would not only endanger the Standing Rock Sioux reservation but it would also endanger the clean water downstream since the Missouri River is a major tributary to the Mississippi River which more than 17 million people depend on for both human consumption and irrigation; and

WHEREAS, The members of the Standing Rock Sioux tribe are fulfilling the responsibility conferred upon them by their ancestors to Protect the Sacred Lands and Water for future generations and invite people to stand with them and join them in peaceful prayerful non-violent direct actions and to actively DIVEST from Energy Transfer Partners and any financial institution that is providing financial support for this project; and

WHEREAS, the Sacred Stone camp, Rosebud, Oceti Sakowin camp (Seven Council Fires Camp) and now also the Oceti Oyate Camp (One Nation camp) have become major camps of non-violent resistance which brought together more than 300 Native American tribes throughout the U.S, Mexico, Central America, South America, the First Nation people of Norway, Australia and the Polynesians and thousands of people from around the world, to stand with Standing Rock and participate in prayerful non-violent direct action and among those that have participated in the activities in the camps are native and non-native members of organized labor as well as 4,000 U.S. military veterans; and

WHEREAS, the prayer ceremonies and non-violent direct actions carried out by the water protectors have been met with a brutal military response from DAPL security and Morton County Sheriff’s Department and to the arrests of more than 500 Water Protectors. The military response is unwarranted against unarmed civilians whom are exercising their rights under the U.S. Constitution. Lawsuits have been filed against Morton County and DAPL security for its disproportionate use of violence and its use of attack dogs and “non-lethal” weapons such as rubber bullets, LRADs, 5lb cans of far reaching mace, tear gas shot into crowds, water cannons sprayed in sub-freezing temperatures and concussion grenades in ways that have caused serious and permanent bodily injury; and

WHEREAS, solidarity with Standing Rock has been voiced by a growing number of labor bodies, including the Communications Workers of America; Academic Student-Employees-UAW Local 4123; Amalgamated Transit Union; American Federation of Teachers Local 2121-City College of San Francisco Faculty Union; American Postal Workers Union; Black Workers for Justice; Border Agricultural Workers; California Faculty Association; California Federation of Teachers, Climate Justice Task Force; Canadian Union of Postal Workers; Canadian Union of Public Employees; Coalition of Graduate Employee Unions; Chicago Graduate Employees Organization, IFT/AFT AFL-CIO Local 6297; City of Madison LIUNA local 236; GEO-UAW Local 2322; GEU-UAW Local 6950; GSOC-UAW Local 2110; GSU-UChicago, IFT/AFT Local 6300; Industrial Workers of the World; IWW Environmental Unionism Caucus; Labor Coalition for Community Action; Labor for Palestine; Labor for Standing Rock; National Nurses United; New York State Nurses Association; National Writers Union/UAW Local 1981; Rutgers AAUP-AFT; SEIU 503 OPEU; Service Employees International Union; TAA-Graduate Worker Union of UW-Madison; United Electrical Workers; and University of California Student-Workers Union-UAW Local 2865; and

WHEREAS, union members, including UPTE members have shown support for the Standing Rock Sioux Tribe and the water protectors by donating money and supplies to the Sacred Stone, Rosebud, Oceti Sakowin (Council of the Seven Fires) and Oceti Oyate (One Nation) camps as well as by going to the camps individually and in delegations such as Labor for Standing Rock and providing donated labor to assist the camps in its preparations for the extremely cold North Dakota winter weather conditions and staying there to provide continued support; and

WHEREAS, University of California has committed itself to Global Sustainability goals and supports the goals of the Paris Climate Agreement yet its financial investments in the University of California Retirement Plan (UCRP Holdings) include more than $3 million dollars in Energy Transfer Partners (ETP), the main corporation behind the Dakota Access Pipeline (DAPL), as well as hundreds of millions of dollars of shares in many of the banks that are financing the Dakota Access Pipeline, which contradicts the stated goals of the Paris Climate Agreement since the continued extraction of fossil fuels will undoubtedly put the planet at risk of surpassing the 2 degree mark; and

WHEREAS, the Solutions Project, known previously as the Wind, Water and Sun study by Stanford University provides an evidence-based approach towards reaching our sustainability goals and a renewable energy future by investment in clean energy jobs and would steer us away from the destruction of our planet and lead us towards a Just Transition away from a fossil fuel economy; and

WHEREAS, millions of people are realizing that the false dichotomy of jobs vs environment no longer is sustainable and are opposed to the violation of Treaty Rights as well as violations of Human and Civil Rights perpetrated against the Water Protectors and are actively withdrawing their personal and business accounts from the banks that are funding DAPL as well as for calling for the divestment of ETP shares from their CALPERS and CALSTRS;

BE IT RESOLVED THAT: University Technical and Professional Employees-CWA calls upon the federal government to immediately end construction of and remove the Dakota Access Pipeline, and

be it further RESOLVED, that UPTE calls for an immediate end to state violence against the water protectors at Standing Rock and dismissal of all charges against Water Protectors, and

be it further RESOLVED, that this union urges the entire labor movement to actively promote just transition to a sustainable alternative energy economy that respects indigenous rights, the environment, and the rights of all workers to safe, well-paying union jobs, and

be it further RESOLVED, that this union will seek divestment of all union, benefit and Retirement funds from Energy Transfer Partners, Citibank, Wells Fargo Bank and other DAPL funders and will seek to invest in a future that will reduce our carbon emissions and help create a just, sustainable and prosperous future for all.

By Staff - ILWU Dispatcher, January 12, 2017

On December 6, the ILWU International Executive Board voted unanimously to adopt a statement of policy opposing the Dakota Access Pipeline (DAPL). The controversial project is opposed by Native Americans across the continent because it threatens Native lands and water.

The pipeline’s original route would have crossed the Missouri River upstream from Bismarck, North Dakota, but was rerouted because of concerns that an oil leak would contaminate the City’s water supply.Pipeline proponents want the oil to cross just a half-mile upstream from the Standing Rock Sioux Reservation, buried underneath the tribe’s water supply.

The ongoing protest by the Standing Rock Sioux Tribe on their North Dakota reservation began in April, 2016. The effort has drawn world-wide attention and attracted thousands of Native American supporters and allies. It has become the largest protest gathering of Native Tribes in recent history.

International Executive Board Statement of Policy

“The Tribal Nations of the Great Plains rely on the waters of the life-giving Missouri River for present and future existence, and the Dakota Access Pipeline construction poses a very serious risk to that continued existence. The Dakota Access Pipeline threatens the safety of the areas of fish and wildlife, sacred sites and historical archeological resources that lie within and around the Standing Rock Sioux Reservation and associated lands,” declares the ILWU Statement of Policy.

The International Executive Board also approved a $10,000 donation to the Standing Rock Sioux from the solidarity fund. The Coast Longshore Committee added an additional $5,000 donation.

“The ILWU has never been afraid to take a stand on important political issues,” said ILWU International President Robert McEllrath

Support for the Standing Rock Sioux was first expressed by the ILWU’s Pacific Coast Pensioners Association that adopted a resolution in September of 2016.

Local 10’s Executive Board then passed a resolution on November 8 against the pipeline project and in support of increased funding for workers affected by any jobs lost on the pipeline. The resolution called on the labor movement to support a “just transition” for workers into renewable energy jobs, to help working families, combat climate change and promote investment in renewable energy.