167 Reading: Environmental Racism

American Indian Tribes and Environmental Racism

Native Americans are unquestionably victims of environmental racism. The Commission for Racial Justice found that about 50 percent of all American Indians live in communities with uncontrolled hazardous waste sites (Asian Pacific Environmental Network 2002). There’s no question that, worldwide, indigenous populations are suffering from similar fates.

For Native American tribes, the issues can be complicated—and their solutions hard to attain—because of the complicated governmental issues arising from a history of institutionalized disenfranchisement. Unlike other racial minorities in the United States, Native American tribes are sovereign nations. However, much of their land is held in “trust,” meaning that “the federal government holds title to the land in trust on behalf of the tribe” (Bureau of Indian Affairs 2012). Some instances of environmental damage arise from this crossover, where the U.S. government’s title has meant it acts without approval of the tribal government. Other significant contributors to environmental racism as experienced by tribes are forcible removal and burdensome red tape to receive the same reparation benefits afforded to non-Indians.

To better understand how this happens, let’s consider a few example cases. The home of the Skull Valley Band of Goshute Indians was targeted as the site for a high-level nuclear waste dumping ground, amid allegations of a payoff of as high as $200 million (Kamps 2001). Keith Lewis, an indigenous advocate for Indian rights, commented on this buyout, after his people endured decades of uranium contamination, saying that “there is nothing moral about tempting a starving man with money” (Kamps 2001). In another example, the Western Shoshone’s Yucca Mountain area has been pursued by mining companies for its rich uranium stores, a threat that adds to the existing radiation exposure this area suffers from U.S. and British nuclear bomb testing (Environmental Justice Case Studies 2004). In the “four corners” area where Colorado, Utah, Arizona, and New Mexico meet, a group of Hopi and Navajo families have been forcibly removed from their homes so the land could be mined by the Peabody Mining Company for coal valued at $10 billion (American Indian Cultural Support 2006). Years of uranium mining on the lands of the Navajo of New Mexico have led to serious health consequences, and reparations have been difficult to secure; in addition to the loss of life, people’s homes and other facilities have been contaminated (Frosch 2009). In yet another case, members of the Chippewa near White Pine, Michigan, were unable to stop the transport of hazardous sulfuric acid across reservation lands, but their activism helped bring an end to the mining project that used the acid (Environmental Justice Case Studies 2004).

These examples are only a few of the hundreds of incidents that American Indian tribes have faced and continue to battle against. Sadly, the mistreatment of the land’s original inhabitants continues via this institution of environmental racism. How might the work of sociologists help draw attention to—and eventually mitigate—this social problem?