Crude: The Real Price of Oil

English below.

Español pronto…

Last Wednesday afternoon, after a circuitous ride into Flushing Meadows Park, I eventually made my way to the parking lot of the Queens Museum of Art. (This brought to mind a similarly circuitous excursion over 10 years ago when a colleague and I went to Flushing Meadows Park to have cuy for dinner. Lucky for the ‘immortal cuy’ – about which Cuencanos ponder at length when the mood strikes us – we never did find the vendor.) Since I was an hour early, I was hoping there was a café where I could have dinner before the show. But, it looks like I’m destined to go without food whenever I travel to this park since the lady at the information desk told me that the Museum (and any potential café therein) was closed. My stomach usually waits for no one but it did on Wednesday because, GPS and all, I would have taken too long to find my way out and toward food. After a longer wait than I anticipated – since the movie started ET (no, not Eastern Time; Ecuadorian Time, half past the scheduled hour) – the screening began.

The award-winning film Crude: The Real Price of Oil explores the legal battle being waged against Texaco/Chevron (Texaco merged with Chevron in 2001) for its environmental pollution of the Ecuadorian Amazon and the attendant havoc it is wreaking on Ecuadorian communities, both mestizo and indigenous. Humans and animals are dying as a result of this huge oil spill, which exceeds the Exxon Valdez spill by millions of gallons. Thirty thousand Ecuadorians have brought a claim against Texaco/Chevron. The company, however, claims to have systematically cleaned up the spills before leaving Ecuador in the mid 1990s, when the government-run PetroEcuador took over the operation. The case is still pending; indeed, community’s lawyers note that the company is using a delay tactic in order to bankrupt their case. Detractors say the plaintiffs’ lawyers, which includes an American team funded by a U.S. firm (who is not doing the work pro bono) and an Ecuadorian lawyer named Pablo Fajardo, who was featured in Vanity Fair’s Green Issue and received a CNN Heroes Award, are doing the work for monetary benefit.

Fajardo is an interesting person who I found to be the most passionate and convincing voice in this film. A mother whose child is suffering from cancer was its most heartbreaking. Another interesting personality was the humorous and frank American lawyer Steven Dozinger. His Ecuadorianisms as well as an interesting cultural exchange between him and members of the Ecuadorian team elicited chuckles from the audience. I am glad that Berlinger included his exchange with the Ecuadorian team because I think we often tend to privilege American ways of doing and knowing.

After the screening, the directer, Joe Berlinger; producer, Michael Bonfiglio, and the editor, Alyse Ardell Spiegel, were on hand for questions. Bonfiglio and Carlos Guttierez, co-founder of Cinema Tropical (one of the movie hosts, along with the Queens Museum of Art, the Consulate General of Ecuador and the National Museum of the American Indian), provided English to Spanish translation (the movie screened in Spanish). Berlinger noted that he was motivated to make the film when he saw that, instead of eating fresh fish caught in uncontaminated waters, people in the Ecuadorian Amazon were eating tuna fish out of a can which was packed who knows how many miles away. He felt he could not live his suburban lifestyle knowing that people were living in these conditions and felt a broader indignation about how, in his words, white people have abused Indians over 500 years. This was an interesting statement to hear in this setting since I haven’t always experienced feelings of solidarity on the part of the general Ecuadorian population toward the indigenous population. (I am certain Ecuadorians have felt the effects of the North/South divide but not necessarily as it pertains to Indians.) A few audience members noted that they had never even heard of this situation and were both very appreciative that Berlinger took the time and work to make this film and were interested in ensuring that more people saw it. Berlinger noted that one way to ensure it continues to be seen is for it to have a good run at the IFC Center in New York City where it will be playing, with English subtitles, September 9-22. I thought one audience member was particularly conscientious in noting that the film should also be translated into Chinese since the Chinese are currently buying a lot of petroleum in Ecuador and should be made aware of how their dealings in Ecuador impact the people there.

I am curious to know about the role of the Ecuadorian government. Berlinger noted that the Correa government has been environmentally progressive. Although the government does not have the resources to clean it all, they have cleaned up some of the damage. Moreover, in a fascinating turn, Ecuador has given constitutional rights to flora and fauna! However, I was angered to hear that the Ecuadorian government (not during Correa’s presidency) released Texaco/Chevron of any legal responsibility upon leaving Ecuador in the 1990s. (It should be noted that while the government released them, the Ecuadorians affected did not; that is how they are able to take the company to court.) Texaco/Chevron claims that PetroEcuador has caused several spills after Texaco/Chevron left the country and that they should be held accountable. I do not mean to diminish Texaco/Chevron’s role in this mess; the company should be held accountable for the damage they have caused. I am wondering whether or not the government conducted a thorough investigation to ensure that the transnational actually cleaned up before they signed this release. Did they know the extent of the damage before the community began to feel its effects? Have governments ever been held accountable for any potential neglect in similar cases?

I wish these questions had been addressed in some way (and just so you know, I finally did raise my hand but there were too many people ahead of me with their own questions). I also thought the film would have been more effective if some testimony wasn’t left out. For example, someone asked whether there were ex-company employees who had witnessed the company’s wrongdoing. Berlinger decided, for reasons of length, to use only the views articulated in the trial.

Still, the film, which was filmed on different continents and over years, was very good and definitely very engaging. In addition to timely coverage of a lamentable situation that is ultimately caused by worldwide addiction to oil and therefore touches us all, it used candid moments to focus the lens on various aspects of the case. Although certain personalities definitely stand out in the movie, I just noticed that Berlinger didn’t want to privilege any one voice. From the Amazonian indigenous woman who sings about the population’s plight in the beginning of this documentary through environmental philanthropist Sting singing “I’ll send an S.O.S. to the world” at the end, many voices have their say. Speaking of music, I thought it was cool that Berlinger used music that was representative of Ecuador’s various ethnicities; I heard indigenous music from the sierra as well as the Amazon; Afro-Ecuadorian music and the old standby, Julio Jaramillo.

So, please let someone know about the movie and about the situation. Visit the website and peep the trailer below.

“Crude”: éste miercoles, 26 de agosto

Recibí ésta invitación y quise hacerles llegar. El documental se dará solamente en español y por ende no traduzco al inglés.

EL CONSULADO GENERAL DE ECUADOR EN NUEVA YORK y el MUSEO DE ARTE DE QUEENS en colaboración con el MUSEO NACIONAL DEL INDÍGENA AMERICANO y CINEMA TROPICALtienen el agrado de invitarlo a una función especialde pre-estreno de la película

Crude: The Real Price of Oil

Dirigida por Joe Berlinger, Ecuador/USA, 2009, 105 min.

En inglés, español, a’ ingae y secoya con subtítulos en español.

LA ÉPICA HISTORIA DEL INFAME CASO TEXACO, UNO DE LOS

CASOS JURÍDICOS MÁS GRANDES Y MÁS CONTROVERTIDOS DEL MUNDO.

Encabezados por el abogado Pablo Fajardo, quien se ha convertido ya en todo un héroe popular en el Ecuador, el caso legal ha puesto a 30 mil indígenas en contra del gigante petrolero estadounidense.

MIÉRCOLES, 26 DE AGOSTO, 7PM

MUSEO DE ARTE DE QUEENS

NYC Building, Flushing Meadows Corona Park, Queens

¡Con la presencia de invitados especiales!

Entrada libre. Reserve a gabriel@queensmuseum.org

ó al teléfono (718) 592-9700 ext. 140

www.crudethemovie.com

Sueños binacionales / Bi-National Dreams

Español abajo.

Sueños binacionales / Bi-national Dreams, directed by Yolanda Cruz, deals with the experience of two Mexican indigenous groups in the United States. The first part of the documentary focuses on the Mixtec.  One of the largest indigenous groups in Mexico, the Mixtec and have been traveling to the Fresno area for over 30 years. Two charismatic community leaders discuss how the Mixtec have rallied around social issues and how their effective communication and organization has helped them reach out to immigrants from various Mixtec towns who have settled in the Fresno area. Community members who are featured show a strong commitment to maintaining ties to their communities in Mexico, endeavoring, it seems, to live the film title’s bi-national dream.

The second part of the documentary is less upbeat and perhaps that is why it is more gripping. It focuses on the Chatino, one of the smallest indigenous groups in Mexico. Chatino immigration to North Carolina is more recent, having occurred largely in the past 10 years.

While the Mixtec portion of the video was in Spanish, large parts of the second version is spoken in Chatino which I liked because you do not always get to hear native languages spoken. Although westerners tend to focus on the practicality of acquiring or knowing a language, there is something to the idea that a language’s sound transmits not only communication but also energy. I am reminded of the Mapuche speaker on the indigenous panel in March who began his talk by playing a music instrument and saying how it was important to allow the audience to feel that vibration. An Otavalo friend (noticing that I would use my elementary Kichwa) once commented on the importance of hearing a language’s sounds.

The Chatino story was not as sanguine as the Mixtec one. About half the population of the town (I rewound the tape but don’t remember seeing it noted in the film) where the Chatino were concentrated had migrated, giving the impression that those migrants will not return, at least not on a permanent basis. One hotel worker in North Carolina says as much. Another community member in Mexico, who speaks Chatino with pride, noted that not everyone is carrying on the Chatino language. Also, one of the community members in Mexico notes how the money earned while Chatinos travel to the United States could be better spent. Although his tone is pretty somber (since no one seems to be taking him up on the idea), he offers a very good plan of action for how the community could become more self sufficient. I wonder if the video circulated among community members and anyone listened?

I thought this film was great the first time I saw it. I still think it is a great example of the heterogeneity of Latino immigration to the United States and of indigenous groups even within a single nation. It could be used for classes on immigration, identity and community organization.

My only small gripe is that I wish the video had more background information on the indigenous groups both in Mexico and those who traveled to the United States. My second viewing of the video was related to an exhibit I am working on about the changing patterns of Latin American and Caribbean immigration to the United States. I am specifically writing a section on Latin American indigenous immigrants. It would be nice to have had more figures or statistics on the communities. It would have also been interesting to see the dynamics between Chatino, Mixtec and mestizo Mexican immigrants and even between them and Americans. That would probably have been another film but I mention it because I am curious about those dyanmics as well. But this aside, it’s a very interesting film and I look forward to seeing Cruz’s other films. For more information on her work, including acquiring a copy of  Sueños binacionales / Bi-natinoal Dreams, visit Petate Productions.

Sueños binacionales / Bi-national Dreams, un video por la videoasta Yolanda Cruz, se enfoca en las experiencias de dos grupos indígenas mexicanos que han inmigrado a los EEUU. La primera parte del documental se enfoca en la comunidad mixteca. Son uno de los grupos indígenas mas grandes de Mexico y han inmigrado a la region de California conocida como Fresno por mas de 30 años. Dos miembros de la comunicad hablan acerca de cómo la comunidad mixteca se ha organizado al rededor de temas sociales y cómo sus redes de comunicación intercomunitarias les ha permitido comunicar con miembros de otros pueblos mixtecas en la área de Fresno y en Mexico. Los líderes que son entrevistados demuestran un fuerto compromiso con sus comunidades en los EEUU y en Mexico y parece que están logrando el sueño binacional del título del video.

La seguna parte del documental no es tan optímista pero tal vez por ese motivo, fue hasta mas interesante para mi. Se trata de la comunidad chatino, uno de los grupos indígenas mas pequeños de Mexico. Empezaron a inmigrar al estado estadounidense de North Carolina en los últimos diez años.

Aunque esta parte del documental esta en español, una gran parte de esta sección está en el idioma chatino. Me gusto este detallo porque no siempre se tiene la oportunidad de oir idiomas indígenas ya que se privilegia el español o inglés (me doy cuenta de la ironía ya que está sección en español esta debajo de la sección en inglés. En mi caso no es por etnocentricidad ? norteamericana sino porque hablo mejor en inglés que español). Aunque la gente blanca o mestiza suele enfatizar el aspecto práctico de la adquisición de un idioma, creo que es verdad que  el sónido de un idioma trasnmite energía. Me acuerdo del señor mapuche que hablo durante el panel en marzo que empezó su charla tocando un instrumento diciendo que es importante que el público oiga esa vibración. Un amigo otavalo (notando que a veces utilizo el kichwa básico que conozco) una vez hizo el comentario que los sónidos y tal vez las vibraciones del idioma son importantes oir tambien.

La parte chatino no fue tan optimista como la seccion mixteca. Mitad del pueblo chatino (retrocedí el DVD pero no pude encontrar el nombre del pueblo) han inmigrado a los EEUU. Esto da la impresión que los inmigrantes no van a regresar a Mexico, al menos no permanentemente. Una trabajadora de hotel dice que le sería difícil regresar a México. Otro miembro de la comunidad que vive en México que conversa orgullosamente en chatino hace el comentario que no todos están manteniendo el idioma chatino.

No he traducido la siguente parte todavía…

Also, one of the community members in Mexico notes how the money earned while Chatinos travel to the United States could be better spent. Although his tone is pretty somber (since no one seems to be taking him up on the idea), he offers a very good plan of action for how the community could become more self sufficient. I wonder if the video circulated among community members and anyone listened?

I thought this film was great the first time I saw it. I still think it is a great example of the heterogeneity of Latino immigration to the United States and of indigenous groups even within a single nation. It could be used for classes on immigration, identity and community organization.

My only small gripe is that I wish the video had more background information on the indigenous groups both in Mexico and those who traveled to the United States. My second viewing of the video was related to an exhibit I am working on about the changing patterns of Latin American and Caribbean immigration to the United States. I am specifically writing a section on Latin American indigenous immigrants. It would be nice to have had more figures or statistics on the communities. It would have also been interesting to see the dynamics between Chatino, Mixtec and mestizo Mexican immigrants and even between them and Americans. That would probably have been another film but I mention it because I am curious about those dyanmics as well. But this aside, it’s a very interesting film and I look forward to seeing Cruz’s other films. For more information on her work, including acquiring a copy of  Sueños binacionales / Bi-natinoal Dreams, visit Petate Productions.