Romancing the River: Quo vadimus? — Sibley’s Rivers #ColoradoRiver #COriver #aridification #CRWUA2022

Belleview Mountain East River Headwaters. Photo credit: Ray Schoch via Sibley’s Rivers

Click the link to read the article on the Sibley’s Rivers website (George Sibley):

Enough gallivanting around the Mississippi Basin and its rivers; back to the troubled and troublesome Colorado River, currently experiencing its worst dry spell since around 800 CE. The Colorado Rivers, I should maybe say, since for all practical (human) purposes the river is now managed in a quasi-de jure way as two river basins under the Colorado River Compact and subsequent ‘Law of the River’ actions: an Upper Colorado River and a Lower Colorado River.

Previously here, I’ve been exploring the Colorado River Compact at its centennial, in what is certainly the worst year in its century. Here are some things I came up with in that exploration, that I don’t think are getting enough attention in our efforts to search our own souls and the soul of the river in the desert as we try to figure out where we are going from here:

1. The Colorado River Compact is not the ‘foundation of the Law of the River.’ The foundation of the Law of the River is the appropriation doctrine: the body of law that bases the right to use the water of the river and its basin (groundwater too, now) primarily on the seniority of use. First come, first served, for any economically beneficial use for as long as the use continues. Appropriations law is basically a powerful growth engine.

The Colorado River Compact, and all the subsequent laws, treaties, acts of Congress, and other consensual agreements involving the river thus become efforts to deal with the consequences of applying a powerful growth engine to an erratic and relatively modest river  – and they fall short to the extent that they too cautiously circle around (or just ignore) the problem of a body of law encouraging unlimited demand on a limited resource.  

2. The Compact could not do what its creators set out to do, so they settled for an expedient resolution to facilitate development of the River.  The Compact was created because Euro-Americans wanted to control a rambunctious river whose erratic flows made it hard to use for civilized pursuits. But the growth logic of the foundational Law of the River (the appropriation doctrine) made six of the seven Colorado River states fear the pace of development of the seventh state, California, if the river were controlled; California could conceivably lay claim to most of the river’s water before the other states really got settled. 

The six states thus wanted an ‘overlay’ to the unconstrained law of appropriation that would assure each state of enough water to meet their own future needs at their own pace. Unfortunately, they did not have – could not have had in the 1920s – enough solid information of what their reasonable future needs were. So they settled for an expedient resolution; they divided the river into two basins, above and below the uninhabited canyon region; each basin was given a little less than half the estimated flow of the river to develop, with the upper river basin committed to deliver a fixed amount of water to the lower river basin (75 million acre-feet over any ten-year period).

Eugene Clyde LaRue measuring the flow in Nankoweap Creek, 1923. Photo credit: USGS

3. Mistakes were made. Much has been made of the fact that the Compact commissioners selected an estimated flow of 15 million acre-feet of water to divide between the two basins, well above what has been proven to be a more realistic estimate of an average annual river flow of 13 million acre-feet by E.C. LaRue and some other Geological Survey scientists. It was, however, well below the optimistic 16.8 million acre-feet estimate by the Bureau of Reclamation. 

It was also an ebulliently optimistic time in America – the advent of the Anthropocene, when we thought we were on the verge of freedom from the stodgy limitations of nature. The commissioners acknowledged that they did not have enough information to accurately divide the waters of the river seven ways, and were content to leave that task ‘to the hands of those men who may come after us, possessed of a far greater fund of information.’ We now know that they should have listened to the USGS scientists, but it is easier and kind of superior to tsk-tsk as ex post facto Monday morning quarterbacks, than it is to acknowledge and understand – maybe even regret the loss of – the spirit of the times when the mistake was made.

The Compact commissioners have also been faulted for ‘leaving the Indians out of the Compact.’ That is not entirely accurate; what they said was that ‘Nothing in this compact shall be construed as affecting the obligations of the United States of America to Indian tribes.’ But what was the obligation of the United States to the Indian tribes?

On the one hand, in 1908 the U.S. Supreme Court had decided, in a case involving an Indian reservation in Montana, that when the federal government reserved public lands for any specific purpose, such as an Indian reservation, that it also implicitly reserved enough water to carry out that purpose. In the case of an Indian reservation, this meant enough water to teach the Indians to be farmers rather than hunter-foragers – meaning irrigation water, in the West.

But on the other hand, when the Compact was created in the early 1920s, the federal government was aggressively pursuing the ‘soft genocide’ of forced assimilation. Between 1900 and 1925, the number of Indian youth essentially kidnapped into ‘Indian Boarding Schools’ swelled from around 20,000 to more than 65,000. The official policy was ‘kill the Indian to save the man.’ The Compact commissioners were all white professionals receiving mixed messages from the government, and might be expected to think, even hope (river gods forgive them), that any Indian water claims might fade away if government policy succeeded – which it didn’t, no thanks to federal Indian policies before or since. And a reserved water obligation for the reservations remains an untransacted and pending commitment.

So yes, the Compact kicked some cans down the road, that it’s now time to pick up and deal with. But no one seems to be saying anything about a much larger and more consequential Compact mistake…

4. Dividing a desert river basin into two river basins is not a good idea. It worked – sort of (Arizona didn’t accept it) – as a temporary fix to break the logjam of not knowing enough to make an equitable seven-way division of the waters. What made the two-basin Compact work at all, sort of, was the fact that, until the construction of Glen Canyon Dam, the river itself, flowing unconstrained past Lees Ferry, kept the water supply (nearly all from the Upper River Basin) united with the growing water demand (mostly in the Lower River Basin). 

But once the big dam near Lees Ferry was in place, the supply-demand distribution became a management problem that gradually succumbed to bad power politics. The Bueau gave the Lower River Basin its Compact allocation and more, regardless of growing water supply problems upriver, and the Upper River Basin developed a large supply of justifiable but unproductive resentment. The Compact, which confused ‘equitable’ with ‘equal’ in its division between two basins, is broken by the dam that turns it into two rivers, one supplying the other in ways both unequal and inequitable. It’s not the ‘structural deficit’ per se, but the refusal to address it, that breaks the Compact.

So – what can we do?How do we muddle forward from where we are now? No one is asking me, but of course I have some thoughts….

First and foremost, we should reunite the two river basins into one squabbling river basin (with transbasin extensions). Drop the expedient Compact solution of two river basins – a mistake perpetrated by subsequent ‘Law of the River’ measures, and finally fatal when the Colorado River Storage Project Act enabled building a wall – literally – between the two river basins. 

This reunion would have to start with a consensual seven-state agreement – a new compact, if you will, to execute the task deemed impossible in 1922: a seven-state division of the river’s use. After a century of development, this has been achieved, de facto, and equitably enough. The lower river basin states get the consumptive use of almost twice as much water as the upper river basin, but they spread it over far more people and quite a bit more (and more productive) ag land. 

This will not be easy, of course – but nothing ever is in the Colorado River region. California and Arizona have gotten so used to using ‘undeveloped upper river basin water’ that they’ve forgotten that that ‘surplus’ hasn’t existed for decades. They think the ‘structural deficit’ is an act of God about which nothing can be done, rather than just the consequence of their growing on borrowed water, a loan now being called in. But the hardest part for the lower river basin will come when the firm numbers for present use apportionments by state all have to be converted into percentages of the diminishing whole river – which the upper river basin states have already been doing, living closer to the vagaries of a desert river. The upper river states will no longer have to fear a call from the lower basin states, so long as they stay within their apportioned percentage of what’s there.

The real reunion of the basins into one river might begin when those in the lower river basin acknowledge that the water supply for the river’s desert lands comes mostly from snowfall in mountains in the river’s headwaters. This suggests that the downriver users of a desert river should accept some responsibility for the maintenance and improvement of the river’s mountain headwaters, their water supply. And those in the upper river basin would need to acknowledge the need for that help, especially if it is financial.

‘Maintenance and improvement’ of the water supply? Can we ‘improve’ the water yield from a river’s headwaters? An undigested fact about the mountain headwaters of the Colorado River Basin is the scientists’ consensual estimate that somewhere around 90 percent of the precipitation that falls over the river basin does not make it into the river. It either returns fairly quickly to the heavens as water vapor, or soaks into the ground to be transpired by trees, grasses and other plants back into the atmosphere. Scientists estimate that as much as a third of the precipitation that falls is lost through sublimation in the high headwaters: snow and ice being vaporized by sun and wind without even turning into water first. 

Some quantity close to another third of the precipitation is transpired through the forests that form a broad band around the headwaters reaches of the river. Contrary to Forest Service founder Gifford Pinchot, the forests are not ‘father’ to the rivers that work their way through the forests; the forests are just some of the first major ecosystems that depend on the river’s water for their life. We love and need the forests, and they do provide shade and shelter for the snow that makes it through the trees to the ground – but they also drink a lot of water (more as the ambient temperatures increase), and not always for their own betterment; the density and age of forests we have protected from cleansing fires result in the consumption of a lot of water by big old forest trees not really getting enough to be healthy.

Those forests are almost entirely managed by the U. S. Forest Service, management that must include the long-term health and well-being of the forest itself rather than just short-term commodity production. But are there ways to manage a healthy forest that maximizes the Forest Service’s 1897 organic act charge ‘to secure favorable conditions of water flows,’ as well as (or instead of) the charge ‘to furnish a continuous supply of timber’?We don’t really know, because the Forest Service has not paid as much attention to optimal water management as it has to optimal timber management. We do know, however – for one example – that timber managers favor denser stands to produce tall trees with less branchiness, but that density increases the amount of snow intercepted by trees, which increases snow loss through sublimation. 

To even learn how to maximize water yield from the headwaters’ rocks, ice and forests will require experimentation, trying things out, and it will require creative scientists and lots of boots on the ground that the perpetually under-funded Forest Service cannot afford. If, however, all forty million users of the Colorado River’s water thought of themselves as part of the whole river’s watershed, top to bottom, they might be willing to pony up a pittance for the health and vitality of the headwaters that produces their water. This is already happening to a modest extent; some of the big dogs in the Lower River Basin – the Metropolitan Water District, the Southern Nevada Water Authority, the Central Arizona Project – are contributing funding to a cloud-seeding project in the river’s headwaters, to increase snowfall from selected storms. That is a beginning.

And the next steps? Well, at some point, we have to descend into the cellar foundation of the Law of the River, and figure out how to adapt the frontier instincts of the appropriations doctrine to a civilization of 40 million. As Tom Buschatzke, Arizona’s Director of Water Resources said, just last week at the meeting of the Colorado River Water Users convention: ‘The single biggest roadblock to solving the problem of stabilizing the river is the priority system.’ 

There will be more on this imagined reuniting of the two rivers and their basins. Stay tuned.

Updated Colorado River 4-Panel plot thru Water Year 2022 showing reservoirs, flows, temperatures and precipitation. All trends are in the wrong direction. Since original 2017 plot, conditions have deteriorated significantly. Brad Udall via Twitter: https://twitter.com/bradudall/status/1593316262041436160

Congratulations to Northern Water — The Buzz @FloydCiruli #NISP #PoudreRiver #SouthPlatteRiver

Click the link to read the post on The Buzz website (Floyd Ciruli):

The NISP project in the North Front Range has just received its critical permit from the U.S. Army Corps of Engineers in compliance with the National Environmental Policy Act. The project, which will cost $2 billion and take years to complete, will provide water to a host of cities and agricultural water districts in Larimer, Weld, Morgan, and Boulder counties.

The review by Colorado and federal environmental agencies took 20 years and added millions in additional cost to the project in scientific study and mitigation, including sending more water down the Poudre River through Fort Collins to maintain flows above what currently exist. It also adds major recreational opportunities and flatwater fishing.

Ciruli Associates provided public relations and public opinion research to the project managers to assist in the regulatory compliance.

After years of opposition and delay, some adversaries now threaten lawsuits, their success after these long environmental reviews has been limited. Most recently, they filed lawsuits to stop the Windy Gap project on the western slope and Gross Reservoir in Boulder County and failed in both.

Fortunately, the region’s water leadership maintained a steady and determined commitment to achieving the project’s approval.

The Chimney Hollow Reservoir Project hosted a groundbreaking event on Aug. 6, 2021. Photo credit: Northern Water

READ MORE: https://www.northernwater.org/Home/NewsArticle/3d7f713d-6df9-4549-bb87-37629b707b66

What winter solstice rituals tell us about indigenous people

The Blackfeet always faced their tipis towards the rising sun, including on winter solstice. Beinecke Library via Wikimedia Commons, CC BY

Rosalyn R. LaPier, The University of Montana

On the day of winter solstice, many Native American communities will hold religious ceremonies or community events.

The winter solstice is the day of the year when the Northern Hemisphere has the fewest hours of sunlight and the Southern Hemisphere has the most. For indigenous peoples, it has been a time to honor their ancient sun deity. They passed their knowledge down to successive generations through complex stories and ritual practices.

As a scholar of the environmental and Native American religion, I believe, there is much to learn from ancient religious practices.

Ancient architecture

For decades, scholars have studied the astronomical observations that ancient indigenous people made and sought to understand their meaning.

One such place was at Cahokia, near the Mississippi River in what is now Illinois across from St. Louis.

The Cahokia mounds. Doug Kerr, CC BY-SA

In Cahokia, indigenous people built numerous temple pyramids or mounds, similar to the structures built by the Aztecs in Mexico, over a thousand years ago. Among their constructions, what most stands out is an intriguing structure made up of wooden posts arranged in a circle, known today as “Woodhenge.”

To understand the purpose of Woodhenge, scientists watched the sun rise from this structure on winter solstice. What they found was telling: The sun aligned with both Woodhenge and the top of a temple mound – a temple built on top of a pyramid with a flat top – in the distance. They also found that the sun aligns with a different temple mound on summer solstice.

Archaeological evidence suggests that the people of Cahokia venerated the sun as a deity. Scholars believe that ancient indigenous societies observed the solar system carefully and wove that knowledge into their architecture. https://www.youtube.com/embed/on6JybDqLRc?wmode=transparent&start=0 Clip from ‘Cahokia’s Celestial Calendar (Woodhenge)’ episode of PBS’ ‘Native America.’

Scientists have speculated that the Cahokia held rituals to honor the sun as a giver of life and for the new agricultural year.

Complex understandings

Zuni Pueblo is a contemporary example of indigenous people with an agricultural society in western New Mexico. They grow corn, beans, squash, sunflowers and more. Each year they hold annual harvest festivals and numerous religious ceremonies, including at the winter solstice.

At the time of the winter solstice they hold a multiday celebration, known as the Shalako festival. The days for the celebration are selected by the religious leaders. The Zuni are intensely private, and most events are not for public viewing.

But what is shared with the public is near the end of the ceremony, when six Zuni men dress up and embody the spirit of giant bird deities. These men carry the Zuni prayers for rain “to all the corners of the earth.” The Zuni deities are believed to provide “blessings” and “balance” for the coming seasons and agricultural year.

As religion scholar Tisa Wenger writes, “The Zuni believe their ceremonies are necessary not just for the well-being of the tribe but for “the entire world.”

Winter games

Not all indigenous peoples ritualized the winter solstice with a ceremony. But that doesn’t mean they didn’t find other ways to celebrate.

The Blackfeet tribe in Montana, where I am a member, historically kept a calendar of astronomical events. They marked the time of the winter solstice and the “return” of the sun or “Naatosi” on its annual journey. They also faced their tipis – or portable conical tents – east toward the rising sun.

They rarely held large religious gatherings in the winter. Instead the Blackfeet viewed the time of the winter solstice as a time for games and community dances. As a child, my grandmother enjoyed attending community dances at the time of the winter solstice. She remembered that each community held their own gatherings, with unique drumming, singing and dance styles.

Later, in my own research, I learned that the Blackfeet moved their dances and ceremonies during the early reservation years from times on their religious calendar to times acceptable to the U.S. government. The dances held at the time of the solstice were moved to Christmas Day or to New Year’s Eve.

The solstice. Divad, from Wikimedia Commons

Today, my family still spends the darkest days of winter playing card games and attending the local community dances, much like my grandmother did.

Although some winter solstice traditions have changed over time, they are still a reminder of indigenous peoples understanding of the intricate workings of the solar system. Or as the Zuni Pueblo’s rituals for all peoples of the earth demonstrate – of an ancient understanding of the interconnectedness of the world.

Rosalyn R. LaPier, Associate Professor of Environmental Studies, The University of Montana

This article is republished from The Conversation under a Creative Commons license. Read the original article.