The main training is in Ghana’s Minerals and Mining Act, which accords citizen’s rights to fair, adequate, and prompt compensation for land lost to mines. Activists also learn how to monitor the negative environmental effects of mining, particularly pollution to water bodies by cyanide (used to separate gold from rocks), which is shockingly frequent in Ghana. “Wacam has carried out investigations in water bodies in mining communities,” says Hannah Owusu-Koranteng, while riding in a van from Ghana’s second city Kumasi to the capital Accra, just one of the scores of trips she makes every year to train local activists. “Out of the 400 water bodies we tested, 250 were polluted. We presented the report to the Environmental Protection Agency and they are doing an investigation. It also helped inform a recent assessment in which the EPA rated the mining companies, and all the mining companies in Ghana were scored poor or unsatisfactory.
“This has all emerged from the communities, where activists identify pollution sources, and we contract researchers to analyze the water bodies and come out with findings we present to the government.”
Informed communities now know what to do if they find dead fish in rivers and streams: collect and preserve samples to verify the presence of cyanide contamination, contact the Environmental Protection Agency, and negotiate compensation from the company responsible for the spill. Local activists are also trained how to communicate with the media, in cases where government and company responses to such accidents are slow or non-existent.
Oxfam also supports the legal aid organization the Center for Public Interest Law, (CEPIL), which assists communities pressing their grievances through the courts. CEPIL’s work has helped several communities get compensation for cyanide spills, including a $250,000 development fund from mining company Goldfields Ghana, agreed in an out-of-court settlement for the community of Abekoase in 2007. CEPIL is also helping plaintiffs in Dumasi press for compensation from Bogoso goldmines for a cyanide spill. This case has been in and out of court since 2004, and further delaying tactics by the defendant are trying the patience of community members.
It was in Dumasi where one of Wacam’s most energetic local activists emerged: Joanna Manu. Manu was one of the local farmers who learned about the cyanide spill in the nearby Aprepre Rriver in 2004, and went there immediately to collect dead fish and warn people not to touch or drink the water. She and her fellow activist Nii Anyetei pressed the case for compensation with the EPA and mining company.
Manu had also previously suffered the indignation of being arrested for farming her own lands, but successfully stood up in court and invoked the Minerals and Mining Act, pointing out to the judge that as she had received no compensation, the land did not belong to Bogoso . “I am farming that land still,” she told this writer in 2007.
In the meantime, Manu has pursued her studies, finishing high school in her mid-30s. She is now pursuing her ambition to become a member of Ghana’s parliament. She recently achieved a significant milestone on that road: she was elected to the District Assembly of the Western Region.
There’s a saying in the local Twi language in western Ghana, Adwem anu balofo tirmuI: knowledge is not only in the head of one person. “Wacam has taught me about the basic rights of people, their rights to own property, to information, to live as a human being. And that a leader has to listen to people, be humble before them, understand their issues, and that I have to have the courage, commitment, and confidence to represent them,” Manu says during a brief networking visit with other activists in the small city of Prestea, a gritty mining town near Dumasi.
For a community leader, especially a woman, to speak truth to power in Ghana, like many parts of Africa, is a challenge. Criticizing or challenging elders, or those in power, is risky – not only is it considered rude by many, it can lead to isolation. However in Ghana, there is a polite way to do this: one must seek permission to raise something publicly that might not be pleasant. This permission, called sebi, is a crucial way of working. “Wacam taught me how to do that,” Manu says.
In between villagers in her voting districts, Manu says she is setting her priorities for her work in the District Assembly. Chief among them is to ensure communities understand their rights in the face of industrial mining. “I know from my experience that when your land is taken from you, you will be jobless,” Manu says. “You will not get money to feed your family. I want the assembly to know about this so they will help people negotiate well, so they can get something for themselves.”
]]>Anwiam means “in the sand” in the local Twi language. Residents enter the village by passing over a set of railroad tracks separating it from a housing development built for the AngloGold Ashanti mining company staff, behind chain link and barbed wire fences. Anwiam has no electricity and little clean water. “If you compare the company residences with Anwiam, it is like apartheid,” says Hannah Owuso-Koranteng, who works at the human rights and environmental organization Wacam. “The rail line divides them.”
AngloGold Ashanti was blasting in nearby mine pit, and draining water, without any advance warning to the community. Amo says they used to blow a whistle just before blasting, signaling a sudden evacuation. Then, two years ago she and others from Anwiam started attending training sessions with Wacam. These problems, Amo says, were “a violation of our rights to live in a clean environment.” She says they learned that the company should consult them about a blasting schedule, and warn them about water outflows—and pay fair compensation for damages.
The training with Wacam was a real eye opener for Amo, who at first appears to be a very shy woman, concerned that she does not speak English well. But when she starts talking about the injustices she sees in her community, her face changes and she speaks rapidly and without much hesitation. “Now I can sit at the negotiation table and look the company representatives in the eye and tell them we think they should redress some of these issues, and that we should be compensated,” Amo says. “What they are doing is violating our rights, so they have to look at other ways of engaging us, so we can solve these things amicably.”
Stories of injustices like these, and local efforts to redress them, are becoming better known in Ghana thanks to a proliferation of grassroots activists trained by Wacam. Stories in the media abound: cyanide spills, homes damaged and destroyed by blasting, inadequate compensation, loss of farmlands and jobs and income, and involuntary relocation. “People are now questioning whether mining is a good development option for the country,” says Hannah Owusu-Koranteng. “And if we have to engage in mining, what are the methods we have to use?” She says questioning the role of mining in the economy used to be akin to treason, or a threat to national security. This started to change as Ghanaians have become more and more aware of the severe costs imposed by mining on local communities.
This has caused many to consider what mining is bringing to the country: Daniel Owusu-Koranteng points out that with such high prices for commodities like gold these days, mining is now bringing in about 40 percent of Ghana’s foreign exchange, more than exporting cocoa. However mining only contributes about six percent of Ghana’s GDP. “What accounts for this is high capital flight in the sector,” he says. The Minerals and Mining Act requires companies to pay between three and five percent of mineral revenue values, most pay three percent, a rate negotiated by some larger companies. Advocacy campaigns by Wacam and others are pushing this up to at least five percent.
The local activists trained by WACAM have played an important role in the national level debate about mining in Ghana. Each of them has had to take on new responsibilities and learn things about themselves in the process, as they work to improve their community and their country.
Philomena Addo, the subsistence farmer from Akatakyieso and recently elected village representative, is struggling to survive as she is taking on new leadership responsibilities. “We lost almost all our land to the mine. Now we have to go to other communities with land, and we are now share croppers,” she says outside her home. “There is just no land to cultivate here, the areas were all either destroyed or taken up by AngloGold for grazing cattle.”
Nevertheless, Addo says she has truth on her side, and is using her own personal transformation to seek a political solution to the problems in her community. “I used to be very timid,” she says “I would not discuss anything in public. Now I am more confident and I can speak at any level in public, at the community or national level.” She plans to push her agenda and serve her constituents: “It’s a privilege to win this confidence,” she says of her recent landslide victory at the polls.
]]>Each season is slightly different than the previous one, but having anticipated the changing conditions, generation after generation learns to adapt.
But what happens when the seasons become less predictable and the conditions more difficult to manage? What happens when human activities, like burning coal, oil, and natural gas, change the climate—not just for a season, but for the long-term? Then, lacking the information or resources necessary to understand, prepare for, and respond to increased hazards, many of the world's poorest communities experience unprecedented stress.
]]>She was writing her name in Chinese characters, painstakingly shaping each slope and spike, trying to remember what she learned in school.
She'd lived her 30 years in this remote village on a mountain with no official name. She was a picture of dignity in a place facing difficult times.
For generations the people on this mountain had cut and sold timber. Then, just a few years ago, the Chinese government banned logging to conserve trees.
It was an important decision for the environment, one that helped protect the watershed of Lashi Lake. But it eliminated some important interaction for the Yi people who live here. An ethnic minority who only met with the lowland Han people when they sold their timber, they risked being left behind.
To survive the logging ban, the Yi needed a plan.
Green Watershed, an Oxfam America partner, came up with one. After consulting with the villagers, they discovered potatoes could replace timber as a cash crop. And the women who formed the backbone of the community could learn to speak Mandarin and write Chinese characters so they could sell and trade the potatoes to the Han at the base of the mountain.
In May, I went to China, Cambodia, and Thailand to capture stories like these, illustrating Oxfam America's work in Asia. I had never been to the region before. Like so many in the West, I knew about the extreme poverty only from the media.
But suddenly there I was filling notebooks with the results of our work, watching village after village preserve their way of life using their own expertise:
Rice farmers in Cambodia finding a niche in the market, creating the first organic rice mill in the country. Burmese refugees studying law, risking their lives to document human rights abuses back home. Fishers living on the Tonle Sap lake measuring the impact of over-fishing and developments planned for their community.
I marveled at the dignity of these men and women. They just wanted what we all want: to make a decent a living and feed their families.
Some sought to do the work their families had done for generations, only to watch the developed world encroach on their waterways and flood plains. Some needed to diversify and adapt their way of life.
But for others, the plan was even more ambitious. Let's say these communities make enough to get by.
Then what?
Then, it turns out, Oxfam partners help them learn how to participate in development decisions. They diversify their work options and insist on better governance. They put money away and buy farm equipment, fishing boats, tuition for their kids. They build health clinics, schools, and courtyards for meetings, traditional dancing, and singing with family and friends.
In short, when poor people aren't so poor anymore, they can effectively plan for the future.
What I saw during my travels illustrated the vast range of work Oxfam and its partners do in the regions.
And surrounding it all are the many challenges—few resources, limited participation in decision-making, outside interference, droughts, floods.
But somewhere in between, the work gets done.
A woman writes her name. A village survives.
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