Water Protector Legal Collective

Water Protector Legal Collective WPLC is a diverse group of people from a wide range of backgrounds and experiences.

Born out of the movement, the Water Protector Legal Collective is an Indigenous-led legal nonprofit that provides support and advocacy for Indigenous peoples and Original Nations, the Earth, and climate justice movements. The Water Protector Legal Collective is an Indigenous-led legal nonprofit that provides support and advocacy for Indigenous peoples and Original Nations, the Earth, and climate justice movements.

Born out of the movement, WPLC's founding mission was to serve as the on-the-ground legal team for the Indigenous-led resistance to the Dakota Access Pipeline (DAPL) at Standing Rock, North Dakota. Since we first arrived at the request of tribal leadership and set up a legal tent in Oceti Sakowin, WPLC has been providing legal support to the Water Protector Movement. We are guided by our shared vision of a world that is grounded in our belief that Indigenous peoples have a unique and profoundly important role to play to stem the tide of the unfolding climate emergency we live in. This vision is in part a result of the inspiration we draw from the transformative experiences that some of us glimpsed, and others of us lived at the resistance camps at Standing Rock. In 2019, after over 800 criminal defense cases for Water Protectors came to a close in North Dakota, WPLC moved our office to New Mexico, where we have expanded our organization’s founding mission. In addition to our core legal support work, we recognize that education and skill-development for Indigenous peoples is a central component of our work, as is sharing legal information as a means to building agency and power in the struggle for liberation and against environmental destruction and racism. The thread that ties us together is that we are called to protect those who stand up to protect the environment and sacred, ancestral lands threatened by extractive industry, and economic development projects that put property rights over human rights. We remain deeply honored for the opportunity to be a part of this growing movement and to continue this vital work beyond Standing Rock.

The story of the buffalo cannot be separated from the history of Indigenous Peoples on this continent.
In the 19th centu...
09/10/2026

The story of the buffalo cannot be separated from the history of Indigenous Peoples on this continent.

In the 19th century, the great herds that had sustained Indigenous Nations for generations were reduced from tens of millions to a tiny remnant. Their destruction occurred alongside policies that dispossessed Native peoples of their lands and sought to dismantle Indigenous food systems, economies, cultures, and independence. 

That history is part of what makes the return of buffalo so profound.

Today, Tribal Nations across the Plains are rebuilding herds and renewing relationships that colonization attempted to sever. Buffalo restoration supports food sovereignty and cultural connection while returning an ecologically important species to the grasslands it helped shape.

That is also why a recent federal grazing dispute in Montana reaches beyond the fate of one herd.

Earlier this year, the Bureau of Land Management revoked permits allowing American Prairie’s bison to graze on federal lands, relying on a new interpretation that grazing permits should be tied to “production-oriented” purposes. Tribal governments and organizations warned that the interpretation could have consequences for Tribal buffalo programs as well. 

Now, a federal court has temporarily paused the removal.

On September 4, Judge Brian Morris issued a preliminary injunction allowing more than 900 bison to remain on three federal grazing allotments while the lawsuit proceeds. The ruling is not a final decision on the legality of BLM’s action, but the court found that American Prairie had shown a likelihood of succeeding on its claims. 
For now, the buffalo stay.

And across Indian Country, the larger work of bringing buffalo home continues.


Ten years ago today, sacred ground was desecrated.On September 2, 2016, the Standing Rock Sioux Tribe filed evidence wit...
09/03/2026

Ten years ago today, sacred ground was desecrated.

On September 2, 2016, the Standing Rock Sioux Tribe filed evidence with the court identifying sacred and culturally significant sites in the path of the Dakota Access Pipeline, including burial sites, stone features, and other places of profound importance within the Meyer Buffalo Pasture.

The next day, September 3, construction crews moved into that very area. Bulldozers tore through the land.

When Water Protectors rushed to defend it, they were met by private security guards with pepper spray and dogs. The images captured that day by Democracy Now! traveled around the world: Water Protectors being bitten, people trying to flush pepper spray from their eyes, and dogs lunging toward people who had come to stop the destruction of sacred ground.

There is something especially poignant about the sequence of those two days: places were identified for protection and before they could be protected, they were desecrated.

For those who were there, and for all who remember it, the pain, grief, trauma, and memory of that day carry forward.

Ten years have passed. The pipeline remains in operation. The Standing Rock Sioux Tribe continues its fight to shut DAPL down, and the struggle to protect sacred places continues while facing increasing risks to NHPA Section 106, NAGPRA, and meaningful Tribal consultation.

Memory is part of accountability. Read WPLC’s For the Love of Water, 10-Year Retrospective on Standing Rock. Visit Democracy Now!’s archives for its reporting from September 2016, and listen to Episode 5 of SLAPP’d from Drilled, which revisits the destruction of sacred sites and September 3, 2016.

Ten years later, the responsibility remains.

Protect the water. Protect sacred places. Shut down DAPL.

Ten years is a long time to fight. It is also no reason to stop.In 2016, tens of thousands of people came to Standing Ro...
08/31/2026

Ten years is a long time to fight. It is also no reason to stop.

In 2016, tens of thousands of people came to Standing Rock from across Indian Country and around the world in defense of the water. What unfolded there became one of the most significant Indigenous-led movements of our time and carried a message far beyond the camps: Mni Wiconi. Water is Life.

Water Protector Legal Collective was born in that movement. We came together at the camps to provide legal support to Water Protectors, and the responsibility we took on then continues today.

As Chairman Sitting Bear reminds us in the Standing Rock Sioux Tribe’s statement marking ten years of NoDAPL, this anniversary is a moment to remember what happened, honor those who stood together, and carry forward the responsibility to protect the water and future generations.

There is much to honor from 2016. The courage. The solidarity. The people who traveled thousands of miles to stand with Standing Rock. The Water Protectors who put their bodies, freedom, and safety on the line. The relationships and movements that grew from those months along the Cannonball River.

But the pipeline is still operating.

Today, WPLC is honored to serve as pro bono counsel to the Standing Rock Sioux Tribe in its ongoing efforts to shut down the Dakota Access Pipeline.

So ten years later, we remember. We honor. And we keep going.

Protect the water. Shut down DAPL. Then we celebrate.

Behind nearly every movement to protect a river, a forest, a coastline, or a sacred place are people willing to speak up...
08/30/2026

Behind nearly every movement to protect a river, a forest, a coastline, or a sacred place are people willing to speak up despite enormous personal risk.

Too often, those individuals face intimidation, criminalization, surveillance, arbitrary detention, and even violence simply for defending their communities and the environments they depend upon.

The Escazú Agreement represents an important recognition that environmental justice cannot exist without protecting environmental defenders themselves. Access to information, meaningful public participation, and access to justice are not abstract legal principles. They help create the conditions that allow communities to advocate for their rights without fear of retaliation.

There is no equivalent under U.S. law. And as extractivism intensifies, the United States is increasingly building the opposite: legal infrastructure that criminalizes and demonizes environmental defenders rather than protecting them.
We need laws that protect—not punish—those who defend the Earth.

Protecting those who protect the Earth is not only a human rights issue. It is essential to safeguarding the lands, waters, and future generations they defend.


 


Some places cannot be replaced once they are lost.Mato Tipila sits within a sacred landscape where Indigenous Peoples ha...
08/27/2026

Some places cannot be replaced once they are lost.

Mato Tipila sits within a sacred landscape where Indigenous Peoples have maintained relationships with the land, waters, plants, animals, and one another since time immemorial. Today, that landscape faces another proposed extractive project.

Rare Element Resources is seeking to develop an open-pit rare earth mine on Black Hills National Forest lands near Mato Tipila. The proposal comes amid a national push to expand domestic production of rare earth minerals, materials increasingly sought for technologies, manufacturing, and defense.

But the demand for critical minerals does not erase the responsibility to consider what extraction asks of the people and places where those minerals are found.
That is why public participation at this stage matters.

The U.S. Forest Service is accepting comments on the Bear Lodge Rare Earth Project through August 28 at 11:59 p.m. Mountain Time. This is an opportunity to raise concerns about impacts to sacred and cultural places, water, wildlife, human health, and the surrounding landscape and ensure those concerns enter the federal record.

Sacred places should not have to prove their worth only after they have been damaged.

Submit a public comment by August 28:
ndnco.cc/protectbearlodge

Public comment periods are one of the few opportunities communities have to speak directly into federal decision-making ...
08/12/2026

Public comment periods are one of the few opportunities communities have to speak directly into federal decision-making processes before decisions affecting lands, waters, and sacred places are finalized.

And increasingly, those opportunities are happening on expedited timelines as agencies advance a deregulatory agenda in the context of rollback of environmental protections.

When proposals involve mining, fossil fuel infrastructure, resource extraction, or projects affecting Indigenous lands and waters, knowing how to participate effectively matters. A strong public comment can bring legal, scientific, cultural, and community knowledge into the administrative record and raise concerns agencies are required to consider as part of their decision-making process.

But what actually makes a public comment effective? What information should you include? How can you make sure your concerns become part of the record in a meaningful way?

Join Water Protector Legal Collective for a practical training on writing effective public comments to protect water, Indigenous rights, and sacred sites.

We will share how federal public comment processes work, how agencies review and use comments, what can make a comment legally substantive, and how to strengthen submissions with legal, scientific, cultural, and community-based information.

Whether you have never submitted a public comment before or have participated in these processes for years, this training is designed to give communities practical tools to make their voices harder to overlook.

Writing Effective Public Comments: A Training for Protecting Water, Indigenous Rights, and Sacred Sites

Thursday, August 20, 2026
11:00 am HST | 2:00 pm PST | 3:00 pm MST | 5:00 pm EST
Speakers: Hannah Kelley & Summer Blaze Aubrey, Esq.
Moderator: Natali Segovia

Register: tinyurl.com/WPLCcomments

Public lands aren’t just “open space.”They protect the forests that filter our drinking water, the rivers that sustain w...
07/20/2026

Public lands aren’t just “open space.”

They protect the forests that filter our drinking water, the rivers that sustain wildlife, the habitats that support biodiversity, and the sacred landscapes Indigenous Nations have stewarded for generations.

Today, many of those protections are being dismantled.

The proposed repeal of the Roadless Rule would remove safeguards from nearly 58.5 million acres of National Forest System lands, opening previously protected forests to new roads, logging, and expanded industrial development.

At the same time, Bears Ears National Monument has been reduced by roughly 90%, shrinking one of the country’s most significant Indigenous cultural landscapes from 1.35 million acres to just 121,096 acres while eliminating its groundbreaking Tribal co-management structure.

These aren’t isolated decisions. Together, they reflect a broader shift in federal land management—away from conservation and toward resource extraction.

The consequences extend far beyond public lands. They affect clean drinking water, wildlife habitat, climate resilience, sacred places, and the rights of Tribal Nations.

Public lands are held in trust for present and future generations—not treated as resources to be extracted until nothing remains.

Stay informed. Learn what’s changing and why it matters.

On this day in 1978, walkers reached Washington, D.C., after more than 3,000 miles and five months in defense of treaty ...
07/15/2026

On this day in 1978, walkers reached Washington, D.C., after more than 3,000 miles and five months in defense of treaty rights, Tribal sovereignty, and Indigenous self-determination in what became known as The Longest Walk.

The walkers accomplished their goal of raising awareness and stopping eleven federal bills that threatened to weaken Tribal sovereignty by undermining treaty rights, opening reservation lands to resource extraction, and eroding the government-to-government relationship between Tribal Nations and the United States.

The Longest Walk is not just history. It reminds us that every generation faces new attempts to weaken Tribal sovereignty, exploit Indigenous lands, and erode treaty obligations. The resistance of 1978 offers both a lesson and an invitation: protect what previous generations fought to defend.

Remembering The Longest Walk isn’t about looking backward—it’s about understanding the present. As debates over Tribal sovereignty, resource extraction, sacred places, and treaty obligations continue today, the walk reminds us that Indigenous resistance has always been rooted in ceremony, community, and an unwavering commitment to future generations.

Today, we honor the walkers—many of whom are still with us—whose courage, sacrifice, and vision helped shape the path forward. May we carry their footsteps forward by continuing the work they began: defending Tribal sovereignty, protecting sacred places, and honoring the promises enshrined in treaties.

On June 25, 2026, the U.S. Supreme Court issued its decision in Monsanto Co. v. Durnell, a ruling that could reshape how...
07/02/2026

On June 25, 2026, the U.S. Supreme Court issued its decision in Monsanto Co. v. Durnell, a ruling that could reshape how people seek accountability for harms linked to pesticide exposure.

In a 7–2 decision, the Court held that EPA approval of Roundup’s label can shield manufacturers from certain state-law failure-to-warn claims. The case comes after more than 170,000 lawsuits alleging glyphosate-based products caused cancer and could make it significantly more difficult for future plaintiffs to pursue similar claims in state courts.

The implications extend beyond one lawsuit.

Glyphosate is the most widely used herbicide in the world. The EPA’s own biological evaluation found it is likely to adversely affect 93% of federally listed threatened and endangered species. Scientists, advocates, and affected communities have also raised longstanding concerns about contamination of waterways, impacts on pollinators, biodiversity loss, soil health, and the long-term ecological consequences of widespread herbicide use.

For Indigenous communities, these conversations are inseparable from broader questions of environmental justice. Industrial chemicals, extractive industries, and weakened avenues for accountability often disproportionately affect the lands and waters Indigenous Peoples have long fought to protect.

As legal protections evolve, decisions like this one shape more than the outcome of individual lawsuits. They influence how communities seek accountability, how environmental harms are addressed, and who bears the burden when those harms occur.

Today, we honor Inti Raymi, the Festival of the Sun.
Celebrated each year on June 24, Inti Raymi traces its origins to t...
06/24/2026

Today, we honor Inti Raymi, the Festival of the Sun.

Celebrated each year on June 24, Inti Raymi traces its origins to the Inca Empire and marks the winter solstice in the Southern Hemisphere. For generations, it has been a time of gratitude, renewal, and reflection, honoring Inti and the forces that sustain life.

Following the Spanish conquest, colonial authorities attempted to suppress the ceremony as part of a broader effort to dismantle Indigenous spiritual and cultural traditions throughout the Andes. Yet Inti Raymi endured. Through cultural memory, community practice, and Indigenous resistance, its spirit survived across centuries.

Today, Inti Raymi remains living history. Across the Andes region, Indigenous communities continue to celebrate this time of renewal, new beginnings, gratitude, and connection to land, culture, and ancestry. While the well-known celebration in Cusco draws thousands each year, the significance of Inti Raymi extends far beyond a single city. It lives on in communities throughout the Andes that continue carrying these traditions forward from one generation to the next.

The survival of Inti Raymi is a testament to the resilience of Indigenous Peoples and the enduring strength of cultural traditions that refuse to disappear.


 


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