The voice of resilience and resistance: The case of Esneda Saavedra, an indigenous female environmental leader

Written By: Anyelina Anaya and Sofia De la Hoz

In Colombia, indigenous women environmental leaders face several risks for defending their territories, autonomy, and natural resources. According to different human rights organizations (Human Rights Watch, Global Witness), Colombia is considered one of the most dangerous countries in the world for social leaders, especially for women who challenge patriarchal norms while facing threats from armed groups and struggling with constant marginalization by the state. Within this context, the case of Esneda Saavedra, an indigenous leader from the Yukpa community, stands out as an example of resistance and resilience. Saavedra has dedicated her life to protecting her community and its territory from being displaced by armed groups. Her story is important because it shows the triple threat faced by indigenous women leaders: the defense of their territory and the fight to keep their autonomy while also challenging male-dominated structures. Hence, her story is essential to understand the patterns of violence against indigenous female environmental leaders and to recognize the need to strengthen their protection.

Esneda Saavedra is currently the governor of the Cabildo del Resguardo Sokorpa (located in the Serranía de Perijá region of Cesar) and the only woman among the leaders of the six resguardos of the Yukpa people. Her fight began at the young age of eight after an armed group killed her father. In an interview with El Pais, she explained that this situation gave her courage and took away her fear. In the absence of her father, instead of staying in the kitchen as is usually the case for women in her community, she studied and helped her mother, who was a social and spiritual leader that played a crucial role in her life. Esneda emphasized that if it had not been for her mother she would not have become a social leader (Mendez, 2024).

At the tender age of 13, she was named the secretary of the Resguardo Sokorpa while she was still studying. After graduating from high school, Esneda studied nursing. However, she continued fighting for her community, and that is the reason why at the age of 20, she was chosen as the spokesperson and representative of her community (Mendez, 2024).

Her story has been marked by constant risks and challenges, as her community has faced several threats from armed groups whose main interest is to exploit and profit from natural resources. The Yukpa community are based in one of the main coal-producing regions in Colombia, and this fact has created immense social and environmental challenges. Furthermore, armed groups have greatly impacted nature and its relationship with the Yukpa community by cutting down trees to clear land for cattle ranching, monocultures, mining and illicit crops (Mendez, 2024). Such a situation has had serious implications for the community and its representatives. Esneda has received direct threats from armed groups that want to silence her because she has raised her voice to denounce how the armed conflict is linked to mining and the issue of illicit crops. At the age of 20, both the ELN and the FARC accused her of supporting right-wing paramilitaries, whereas the paramilitaries believed she was supporting the guerrillas. (Mendez, 2024). Such a scenario demonstrates the delicate nature of leadership within communities situated in conflict zones where state presence is a distant concept.

This escalation of threats became more evident in August 2016 when Esneda denounced that she and other social leaders had received death threats after the Yukpa had objected to the establishment of a transitory rural normalization zone for the soon to be demobilized combatants of the armed group FARC (as part of the 2016 peace agreement signed between this group and the state) in Los Encantos, a rural area of La Paz in Cesar. Following this, armed men from the FARC visited the area, declaring that the Yukpa were obliged to follow their rules. Community leaders, including Esneda, were threatened after refusing to accept their presence in their ancestral land. Saavedra explains that the constant threats by the FARC occurred because the Yukpa refused to relinquish their autonomy due to the risks of forced displacement for her community. Saavedra then requested institutions such as the Prosecutor General’s Office and the Unit for Victims to address the dangers by activating protection mechanisms to prevent the forced displacement of Yukpa families. This shows how indigenous leaders are threatened and suffer from direct violence for defending their ancestral territory against armed groups (El Pilón, 2016).

The situation of 2016 was not the last incident. On March 6th of 2023, Esneda suffered an armed attack at her house, when she was with her mother and her children. The attacker yelled her name, forcing her to go out to protect her mother and the children. Shots were fired, but fortunately none of the bullets hit her. However, she was subjected to verbal death threats. This incident has yet to be resolved, despite the request of the Governing Council of the ONIC, which asked for an investigation from the Attorney General’s Office in order to know who was responsible and to guarantee protection from the National Protection Unit. These attacks and death threats show the extreme risk that indigenous women leaders face every day in Colombia as they struggle to uphold their rights and the rights of nature (Organización Nacional Indígena de Colombia, 2023). These situations are sadly part of a broader pattern across the country.

The case of Esneda Saavedra showcases a large structural problem that Colombia has: the systematic violence towards social leaders who fight for and defend the environment and the rights of indigenous people. Gendered Climate MIG (2025) state that: “The violence that Esneda lived was not an isolated case; rather, it is a consequence of a historical design that is heavily ingrained in different economic and political interests that seek a profit without taking life into consideration.” The interests of different stakeholders, such as armed groups, corporations, and the State, overlap in a specific way in which fighting for the rights of nature is perceived as a threat to the established order. The experience of Esneda Saavedra is an example of the national reality that Colombia has been experiencing, in which fighting for what you believe to be right also means fighting to protect your own safety. Furthermore, the ecofeminist approach of Vandana Shiva is helpful to demonstrate that this violence is the result of a framework that places both women and nature at the bottom of the status quo pyramid under the logic of a capitalist and patriarchal worldview. Shiva (1993) illustrates that the same tenet that is “in control” and exploits the Earth is also the exact one that marginalizes and oppresses women (mainly the women who are from rural and/or indigenous communities). According to Shiva, the capitalist system that governs much of the world is built exclusively “by men, for men”, meaning that this system forces a hierarchy into the world that accepts, and even encourages, domination and extraction over everything else. In this line of thought, the battles that Esneda has had to fight are not only environmental ones, but also feminist ones, taking into consideration not only the colonial legacies of Colombia and how these silence women and land, but also how her resistance (and that of many others) strive to counteract that reality.

Esneda’s remarkable leadership demonstrates how different systems of oppression, like racism and capitalism, work hand-in-hand to maintain the inequality and violence of today’s society. Moreover, many indigenous women bear many different burdens because, as Amnesty International (2024) has stated, they are under constant attack for being women, for being indigenous, and for defending the environment. But despite all that, Esneda Saavedra and all the women who also face these difficulties continue to highlight alternative ways of living, based on a different worldview where not everything is about dominance and profit. This way of living is about harmony with nature, mutual respect for nature, and efforts to avoid excessive exploitation of nature. The activism of Esneda provides a framework for reflection on whether the world (and society in general) is really making progress in terms of valuing life over profit. For that reason, the experience of Esneda Saavedra should be a wake-up call and a call to action for everyone. It is imperative that the people of Colombia (and the entire international community for that matter) offer recognition and protection to the people who defend the Earth. The Earth is home to all people, yet only some choose to fight for its rights; these people deserve safety. Protecting leaders like Esneda is crucial for safeguarding the future of our planet. The defence of nature cannot keep costing the lives of those who defend it. Support for indigenous women leaders and the rejection of the violence that targets them are not acts of charity on our behalf; it is a fight for justice that we must take on as a duty for them, for us, and for the future generations that will live in the world. As Esneda demonstrates, taking care of and looking after the planet and each other is the most powerful form of resistance against a world built on inequality.

References:

Amnesty International. (n.d.). Human rights in Colombia. Retrieved October 4, 2025 from

https://www.amnesty.org/en/location/americas/south-america/colombia/report-colombia/#:~:text=As%20of%205%20November%2C%20the,Indigenous%20and%20Afro%2Ddescendant%20defenders

El Pilón. (2016, August 13). Yukpa denounce threats for opposing veredal zone. https://elpilon.com.co/politica/yukpas-denuncian-amenazas-por-oponerse-a-zona-veredal

Gendered Climatemig. (2025, June 6). Colombia: The struggle of environmental defenders, between structural violence and resistance.https://genderedclimatemig.cnrs.fr/fr/2025/06/06 

Méndez, M. G. (2024, December 6). Esneda Saavedra: The Yukpa environmental defender. EL PAÍS. https://elpais.com/america-colombia/branded/los-lideres-de-colombia/2024-12-06/esneda-saavedra-la-defensora-yukpa-del-medioambiente.html

Organización Nacional Indígena de Colombia [ONIC]. (2023, March 8). ONIC rejects and denounces the attack against our Indigenous Peoples, Human Rights, and Peace counselor. https://www.onic.org.co/noticias/4571-la-onic-rechaza-y-denuncia-el-atentado-ocurrido-contra-nuestra-consejera-de-derechos-de-los-pueblos-indigenas-derechos-humanos-y-paz

The Wayuu: hardships and resistance

Article written by: Sebastián Gil, María Leonor Pinto, Estefanía Rodríguez

The Wayuu are the largest Indigenous community in Colombia, with an estimated population of over 380,000 individuals, mainly residing in the La Guajira Peninsula, near the Venezuelan border (DANE, 2018). They are known for their matrilineal clan system, traditional weaving, and a spiritual worldview based on dreams and harmony with nature. Additionally, their language, Wayuunaiki, is still widely spoken, demonstrating a strong cultural continuity. Despite these cultural strengths, the Wayuu continue to face systemic neglect and marginalization.

One of the most pressing issues affecting the Wayuu is the lack of access to clean water. For this reason the community and especially the health of their child population have been impacted. According to Human Rights Watch (2020), over 4,700 Wayuu children under the age of five died between 2008 and 2020 due to malnutrition and preventable diseases. Much of this crisis has been linked to the operations of the El Cerrejón coal mine, one of the largest in Latin America, which is alleged to have diverted and polluted vital water sources like the Ranchería River. Environmental degradation has had a direct impact on the community’s health and food security, especially for women and children.

The Colombian government has been widely criticized for failing to fulfill its constitutional duty to protect Indigenous rights. Although international and national courts have issued rulings in favor of the Wayuu, such as the 2017 decision by Colombia’s Constitutional Court to restore water access, implementation has been slow and ineffective. Reports from Dejusticia (n.d.) highlight that corruption, bureaucratic inefficiency, and corporate pressure contribute to the ongoing violations. This neglect undermines Wayuu’s right to health, food, and a safe environment.

Furthermore, Wayuu leaders who defend their territory and culture often face threats, criminalization, and violence. Karmen Ramírez, a Wayuu activist, has denounced state inaction regarding children’s deaths in La Guajira. Miguel Iván Ramírez and the late Jakeline Romero have faced intimidation for opposing mining projects. Deris Paz, an environmental defender, survived a gun attack in 2021, while Luis Misael Socarrás and Dulcy Cotes documented environmental abuses in the region. These cases reflect a broader pattern of persecution against Indigenous leaders in Colombia, where at least 114 social leaders were killed in 2023 alone (INDEPAZ, 2023).

Despite these challenges, the Wayuu continue to organize and resist. Community networks have formed to monitor environmental impacts and demand accountability from the state and multinational corporations. Women play a leading role in defending ancestral territories and cultural identity. Their advocacy, supported by organizations like the Organización Nacional Indígena de Colombia (ONIC), has brought international attention to their plight and led to some protective measures, though often insufficient.

The case of the Wayuu is emblematic of the broader Indigenous struggle for survival, dignity, and justice in Latin America. It highlights how cultural richness can coexist with extreme vulnerability when state and corporate interests prevail over human rights. Addressing the Wayuu’s situation requires not only legal reforms, but also genuine political will, international pressure, and a recognition of Indigenous autonomy. Their voices and knowledge systems must be central to any solution.

References:

DANE (Departamento Administrativo Nacional de Estadística). Censo Nacional de Población y Vivienda 2018.
https://www.dane.gov.co

Human Rights Watch. Guajira Dying of Thirst: The Human Cost of Colombia’s Failure to Protect Wayuu Children. (2020)
https://www.hrw.org/report/2020/03/03/guajira-dying-thirst/human-cost-colombias-failure-protect-wayuu-children

Dejusticia (n.d.).(Centro de Estudios de Derecho, Justicia y Sociedad). “El Cerrejón y los derechos de los pueblos indígenas: una deuda histórica.”
https://www.dejusticia.org

Corte Constitucional de Colombia. Sentencia T-302 de 2017 sobre el derecho al agua y a la vida digna del pueblo Wayuu.
https://www.corteconstitucional.gov.co

INDEPAZ (Instituto de Estudios para el Desarrollo y la Paz). Informe de lideres y defensores asesinados 2023.
https://indepaz.org.co

ONIC (Organización Nacional Indígena de Colombia) Informes y comunicados sobre derechos territoriales y culturales Wayuu.
https://www.onic.org.co

Amnistía Internacional. “Colombia: líderes indígenas en riesgo por defender sus territorios.”
https://www.amnesty.org/es/latest/news/2021/08/colombia-wayuu-leaders-under-threat/

The decline (and hopes for revitalization) of native languages in the Americas

Written By: María Angelica Alcalá, Alejandro Jiménez, Nadia Olivares

There are more than 7,000 languages in the world, but many of them are disappearing. According to UNESCO (2023), nearly 40% of these languages are endangered, most of them Indigenous, and every two weeks, one language disappears, taking with it an entire worldview. Languages are not only words; they are also living systems that embody collective memory, identity, and relationships with nature. In other words, this loss represents not only the disappearance of words but also the vanishing of ancestral knowledge related to ecosystems, medicine, spirituality, and oral traditions. Today, Indigenous languages in the Americas are in danger due to factors such as globalization, migration, and the dominance of global languages such as English and Spanish. Examples of this linguistic loss include Quechua in South America, Náhuatl in Mexico, and many other Native languages in North America. This article aims to raise awareness of the situation of Colombia’s Indigenous peoples, while also connecting it to a global issue faced by many nations. As Irarrázabal & Vinet (2020) point out, the survival of Indigenous languages depends on dismantling linguistic ideologies that view them as inferior or outdated.

This danger is still very much present in Canada, for instance, where Indigenous communities have experienced severe cultural disruption and trauma because of government policies, residential schools, and the forcible separation of Indigenous children from their families (Toth, 2022). These practices have historically hindered the transmission of languages across generations. However, as a fundamental part of their identity, Indigenous peoples are still striving to preserve and revitalize their languages despite these obstacles. Thanks to innovative approaches like community-based learning, digital education, and federal programs, there is hope for language preservation today. To serve the survival of these languages and the cultures they represent for future generations, it is imperative that we comprehend the past and assist Indigenous leadership in these endeavors.

In Colombia, the situation is complex. The country recognizes 68 native languages: 65 Indigenous, 2 Creole, and 1 Romani, but most are endangered (Ministerio de Cultura, s. f.). Historically, bilingualism among Indigenous peoples has been shaped by power asymmetries and colonization, which imposed Spanish as the dominant language (Alarcón, 2007). Uribe-Jongbloed and Anderson (2014) explain that Colombian policies toward Indigenous and minority languages have been inconsistent, oscillating between recognition and neglect. Although the 1991 Constitution and Law 1381 of 2010 formally protect linguistic diversity, their implementation remains weak, especially in education. According to Alarcón (2007), the lack of trained teachers and materials in Indigenous languages has limited true bilingual education, leaving many communities without institutional support.

Despite these challenges, several communities are actively revitalizing their languages. The Wayuu people in La Guajira have promoted Wayuunaiki through local radio and bilingual schools (Ministerio de Cultura, s. f.). The Nasa in Cauca are recovering Nasa Yuwe through intercultural educational programs, and other groups, such as the Kichwa and Kamëntsá in Putumayo, use digital platforms to teach and document their language practices (Uribe-Jongbloed & Anderson, 2014). These actions demonstrate how Indigenous knowledge and technology can work together to strengthen linguistic resilience.

Irarrázabal and Vinet (2020) emphasize that linguistic revitalization must confront the ideology that privileges global languages and marginalizes Indigenous voices. Changing such perceptions requires recognizing these languages as part of a living and diverse cultural heritage rather than as remnants of the past. In this sense, the role of Colombia’s Ministry of Culture (s. f.) through its Vice Minister of Heritage, Memories and Cultural Governance is essential in supporting community-led initiatives, training, and cultural transmission.

In closing, the disappearance of Indigenous languages isn’t simply a matter of words fading; it signifies a deep cultural crisis that erodes identity, memory, and the rights of entire communities. From the moment Indigenous peoples across North America and Colombia were uprooted, discriminated against, or forced to assimilate, the flow of ancestral knowledge was interrupted. Yet there is hope: through education led by Indigenous communities, digital tools for revitalization, and governmental initiatives that truly work alongside these efforts, language recovery is within reach. Safeguarding these languages means preserving cultural richness and making sure that the children of tomorrow can inherit their traditions, stories, and ways of seeing the world. Ultimately, standing up for Indigenous languages means taking a stand for human rights, for cultural heritage, and for the very essence of our shared humanity.

References:

Alarcón, W. D. (2007). Indigenous Bilingualism in Colombia. GIST – Education and Learning Research Journal, (1), 24–38. Retrieved from https://latinjournal.org/index.php/gist/article/view/567

Cisternas Irarrázabal, C., & Olate Vinet, A. (2020). Linguistic Ideologies About American Indigenous Languages: A Systematic Review of Research Articles. Íkala, Revista De Lenguaje Y Cultura, 25(3), 755–773. https://doi.org/10.17533/udea.ikala.v25n03a09

Ministerio de Cultura. (s. f.). Viceministerio de los Patrimonios, las Memorias y Gobernanza. Cultural. https://www.mincultura.gov.co/despacho/Paginas/viceministerios/viceministerio-de-los-patrimonios-las-memorias-y-gobernanza-cultural.aspx

Toth, K. (2022, January 19). The death and revival of Indigenous languages. Harvard International Review. https://hir.harvard.edu/the-death-and-revival-of-indigenous-languages/

UNESCO. (2023). World Atlas of Languages: Global Report on Linguistic Diversity. UNESCO Publishing.

Uribe Jongbloed, E., & Anderson, C. E. (2014). Indigenous and minority languages in Colombia: The current situation. Zeszyty Luzyckie, 48. https://www.academia.edu/11777029/Zeszyty_%C5%81u%C5%BCyckie_48_2014