Professional Documents
Culture Documents
Indigenous Peoples
and Climate Justice
A Critical Analysis of
International Human
Rights Law and Governance
Giada Giacomini
Energy, Climate and the Environment
Series Editors
David Elliott
The Open University
Milton Keynes, UK
Geoffrey Wood
School of Law
University of Stirling
Stirling, UK
The aim of this series is to provide texts which lay out the technical,
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responding to climate change. The focus is not primarily on the science
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accounts of this, to aid assessment of the viability of various options.
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perspectives. The intention is not simply to map the debates, but to
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critical analysis and commentary, clearly indicating the divergent views
that have emerged whilst also identifying the shortcomings of such views.
The series does not simply provide an overview, but also offers policy
prescriptions.
Giada Giacomini
Indigenous Peoples
and Climate Justice
A Critical Analysis of International
Human Rights Law and Governance
Giada Giacomini
Department of Political Science
Sapienza University of Rome
Rome, Italy
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Foreword
a time, all the objecting States have withdrawn their vote against the
Declaration. As a result, in conformity with the case-law of the
International Court of Justice, today the Declaration on the Rights of
Indigenous Peoples, as no longer contested by any state, reflects, until
proven otherwise, international customary law obligations.
Almost a century has passed since 1923, when the Iroquois Indian
leader Deskaheh went to Geneva, to the League of Nations, in the roman-
tic and illusory attempt to have the Confederation of the Iroquois Six
Nations accepted as a member of the organization. And today we can
affirm that this century has not passed in vain, as it will clearly emerge
from the present book. In fact, this book does not limit itself to analysing
the normative and legal dynamics in existence, but it tries to verify their
concrete effectiveness in the light of the practical application, not least
the effects of climate change.
Such methodological approach is found not only in the aims and in
the very structure of the book but also and above all in the modalities of
the research conducted by the author who has alternated periods of study
at the most authoritative international academic institutions to fieldwork
among the Yanesha people in Peru. In short, the scientific data becomes
existential and vice versa. The identification of the researcher with the
object of the research, which, of course, also presents many risks that
must always be kept under control through a rigorous research method,
greatly expands the potential of the investigation, its ability to go beyond
conventional knowledge and to reveal new theoretical horizons. This bet,
full of unknowns and possibilities, has been accepted, perhaps even
unknowingly (as often happens among young researchers), but, and this
is the important fact, it has undoubtedly been won by the author.
In fact, unlike the academic literature of reference and perhaps even
these same introductory lines, the work of Dr Giacomini has the funda-
mental merit of looking at the rights of Indigent peoples in a completely
innovative perspective that enhances their ability to transform reality,
both locally and globally. The author does not look at the past in an
excessively remedial perspective, nor she looks at the future in a cata-
strophic key. Yet, she highlights such struggle in an historical present that
is being repeated for hundreds of years. Indigenous peoples are consid-
ered not so much as predestined victims of Western capitalism in the
Foreword vii
environmental and human rights law is two-sided (in the sense that the
protection of human rights is enriched and deepened by the environmen-
tal dimension), not to mention “creative” and “transformative” in a jurid-
ical sense. Moreover, it is demonstrated, inter alia, by the very recent and
ultra-innovative positions of the Parliamentary Assembly of the Council
of Europe and the United Nations Human Rights Council on the affir-
mation of a right “to a safe, clean, healthy and sustainable environment”.
This right, far from the “right to a healthy and satisfying environment”,
object of criticism for its derivation from an anthropogenic vision of the
relationship between man and nature, is characterized by its collective
and intergenerational dimensions which the Western juridical culture
could not even have imagined without the essential contribution to the
Indigenous cosmovision to the conceptualization of such dimensions.
The second line of critical and prospective reflection emerging from
the book is the result of the study of both complex and articulated
Indigenous phenomenology. It focuses on the response that the interna-
tional community should give to the announced global catastrophe
induced by climate change. While it is clear that international efforts to
achieve a limitation of harmful emissions have been delayed and that they
are, at present, totally inadequate, this finding must not lead to hasty
conclusions, dictated by chronic pessimism, in the sense of adherence to
a security approach to climate change or the construction of increasingly
impenetrable barriers to prevent the invasion of the feared, uncontrolled
and growing flows of environmental refugees.
As Indigenous peoples teach us as survivors of America’s post-discovery
genocidal capitalism in all its manifestations and evolutions, the united
and shared response of the international community must be based on
continuous adaptation to the effects of climate change, within the frame-
work of the core principles of “climate justice” and “common but differ-
entiated responsibility”.
After all, Beck himself, shortly before his untimely death, has theorized
that from the epochal changes introduced by Anthropocene can derive
some “emancipatory effects”.1 More specifically, the “anthropological
1
U. Beck, Emancipatory Catastrophism: What Does it Mean to Climate Change and Risk Society?,
in Current Sociology, vol. 63(1), p. 75 ss.
Foreword ix
This book is the result of long and careful research started at Sapienza
University of Rome, Department of Political Science, and at the
Strathclyde Centre for Environmental Law and Governance in Glasgow
(SCELG), UK. I would like to express my deepest gratitude to these two
research centres, for having guided me through the research path pre-
sented in this manuscript.
I also would like to express my gratitude to the professors, academics
and practitioners that followed and provided feedback on my work:
First, to Prof. Raffaele Cadin from La Sapienza University of Rome
and Dr Saskia Vermeylen from SCELG, for having supported me since
the very beginning of my PhD studies, and second, to Dr Geoffrey Wood
from University of Stirling for having endorsed my work since the com-
pletion of my PhD. I would like to thank also the Global Ecological
Integrity Group, in particular Prof. Kathryn Gwiazdon, from
Environmental Ethics and Law, and Prof. Klaus Bosselmann, from the
University of Auckland, for having inspired my work through meaning-
ful dialogue. Moreover, I am grateful to the NGO Chirapaq for having
hosted me back in the times of my PhD research. I also want to thank
Prof. Annalisa Savaresi, from the University of Eastern Finland, and Dr
Lalanath de Silva and all the team members at the Independent Redress
xi
xii Acknowledgements
1 I ntroduction 1
Setting Up the Scene: An International Perspective 1
Book Methodology 11
Community Research Methodology 16
Outline of the Book 20
References 24
2 Climate
Justice as an Interpretative Approach 27
Introduction 27
The Notion of Climate Justice 28
Indigenous Climate Justice 28
Distribution, Recognition and Participation as a Justice
Discourse 36
Capabilities Approach, Human Rights and Justice 44
Decolonial Theories 51
Recognition of Customary Law and Indigenous
Knowledge: Same Old (Neo-)Colonial Story? 54
Indigenous Peoples, Climate Change and Colonialism 63
Rethinking Vulnerability 63
Contextualizing Climate Change and Colonialism: The
Yanesha Peoples of the Palcazu Valley in Peru 71
xiii
xiv Contents
Conclusion 89
References 89
3 The
International Legal Framework: Human Rights and
Climate Change107
Introduction 107
Human Rights-Based Approaches to Climate Change 108
The Paradox and the Inclusive Promise of Human Rights-
Based Approaches to Climate Change 108
Human Rights, Climate Change and International Law 114
Substantive Rights, Procedural and Participatory Rights and
Related Challenges 124
Environmental Rights and Climate Change 133
Indivisibility of Human Rights and the Environment: The
Right to a Healthy Environment 133
Climate Change and the Right to Life, Food, Health, Water
and Other Fundamental Rights: An Issue of Justice 140
Right to Life 142
Right to Food 144
Right to Health 145
Right to Water 146
Other Human Rights at Stake 147
Conclusion 152
References 153
4 Indigenous
Peoples in International Law and Governance159
Introduction 159
The International Protection of Indigenous Peoples’ Rights 160
Political Doctrines of Colonization and Decolonization
Adopted Within International Law 160
Individual and Collective Rights 172
Indigenous Peoples and International Human Rights Law 178
Human Rights Dimensions of Environmental Law 191
Jurisprudence of International Courts 196
The Participation of Indigenous Peoples in International Fora 205
Participation from Local to Global 205
Contents xv
5 Participatory
Rights, Conservation and Indigenous
Customary Law235
Introduction 235
Right to Consultation and to FPIC 236
Differences Between Consultation and Consent: Two
Different Standards in International Law? 236
Consent, Traditional Knowledge and Benefit-Sharing 254
Indigenous Critiques and Guidelines to the
Operationalization of FPIC 262
Climate Finance, Participation and Redress: The
Independent Redress Mechanism of the Green Climate
Fund and the Peruvian Project 266
The Enforcement of Consent Procedures in National
Legislation: Example from Peru 279
Biodiversity Conservation, Emissions Reductions and
Indigenous Customary Law 295
REDD+, Conservation and Commodification of Forests 295
Indigenous and Community Conserved Areas 301
The Status of Indigenous Customary Law 310
Conclusion 315
References 317
6 Climate
Change and Litigation: Human Rights as a Tool
for Climate Justice323
Introduction 323
Climate Litigation and Indigenous Peoples 323
Conceptualizing and Quantifying Climate Litigation 324
Types of Liability and the Potential for a Human Rights-
Based Approach in Climate Litigation 332
Indigenous Peoples in Climate Litigation 340
xvi Contents
Conclusion 355
References 356
7 Beyond
the Human Rights-Based Approach: Rights of
Nature and Ecological Integrity361
Introduction 361
Earth Jurisprudence as a Systemic and Epistemic Alternative
in the Climate Change Context 362
Not Only Human Rights: Indigenous Cosmovision and
Rights of Nature 367
Critical Aspects of Rights of Nature vis-a-vis Indigenous
Anthropomorphism 369
Rights of Nature in Law and Governance 374
Rights of Nature in Global Environmental Litigation 381
The Right of Ecological Integrity: A Way Forward Through a
Non-centredness Theory 389
Conclusion 395
References 397
8 C
onclusion403
Achieving Climate Justice Within a World of Coloniality 403
Ways Forward and Future Avenues for Research 408
I ndex411
A
ppendix413
Abbreviations
xvii
xviii Abbreviations
xxi
1
Introduction
1
See also Cultural Survival website at https://www.culturalsurvival.org/news/indigenous-peoples-sue-
bolsonaro-hague-genocide-and-get-ready-mass-mobilizations-brazil, last accessed September 2022.
1 Introduction 3
2
For more information on this case, consult the International Rights of Nature Tribunal at https://
www.rightsofnaturetribunal.org/tribunals/glasgow-tribunal-2021/, last accessed September 2022.
3
The Glasgow Pact calls for a phase-down of coal, and phase-out of fossil fuels. This is the first time
that coal has been explicitly mentioned in any COP decision. However, the final wording of the
pact was forced by a group of countries led by India and China, advocating for the use of “phase-
down” instead of “phase-out”. The initial language on this provision was much more direct. It
called on all parties to accelerate phase-out of coal and fossil fuel subsidies. Despite the less direct
language, the inclusion of language on reduction of coal power is being seen as a significant move-
ment forward (Sinha, 2021).
4
Glasgow Climate Pact, FCCC/PA/CMA/2021/L.16, November 2021.
4 G. Giacomini
and what are the inherent flaws in the international legal system for what
concerns human rights, climate change and the environment.
The present work aims at demonstrating that there still are several gaps
in both international law and practices aimed at the protection of
Indigenous peoples’ rights when it comes to climate change governance.
The book aims at doing so through a twofold process. On the one hand,
it adopts a climate justice perspective that highlights current problemat-
ics in addressing climate change and Indigenous participation in law-
drafting and environmental governance. On the other hand, it highlights
that these problematics are inherent to the very structure of the contem-
porary human rights systems from a critical legal perspective. The quest
for justice is still ongoing and much needs to be done for an authentic
realization in practice of a legally pluralistic society where Indigenous
peoples’ cosmovision are part of the legal system alongside Westernized
legal approaches.5 Such realization requires Westernized legal systems to
take a step back in order to realize a paradigmatic shift in environmental
law, where humankind is conceptualized as an existential continuum
with the other natural elements.
This work wishes not only to confirm the legal validity of the current
achievements of international law to address Indigenous peoples’ issues
but also to suggest new ways forward to tackle current challenges in the
climate change context and in international human rights law. The inter-
pretation through critical legal thinking of climate change and human
rights as an issue of justice is central if we want to challenge the current
biodiversity and climate crisis. A justice interpretation of climate change
5
Cosmovision refers, in general terms, to the worldview of a human group as a key concept for
understanding otherness and delving into diversity between cultures. The cosmovision of a people
is a structured vision in which the members of a community coherently combine their notions
about the environment in which they live and about the cosmos in which they place human life.
This world view represents one of the elements that identify each community and that manifest
themselves through a set of beliefs, customs and traditions handed down by their ancestors that
make up their own culture. In Indigenous cosmovision, the human being is not the centre of the
universe but symbolizes just an element of the necessary balance with Mother Nature. However,
each Indigenous people have their own cosmovision: consequently, it is understood that there is not
a single Indigenous cosmovision but that there are different cosmovision belonging to each
Indigenous people. However, some common principles governing Indigenous cosmovision have
been identified. Among them, the sacredness of the territories, the extreme relevance of spirituality
and the conception that all elements of the world have life stand out (Reguart Segarra, 2021,
pp. 70–72).
1 Introduction 5
Book Methodology
Conducting research on issues that regard, directly or indirectly,
Indigenous peoples requires cultural sensitivity, care and attention.
Indigenous peoples have traditionally been at the centre of research that
wanted to fragment, use and reproduce their knowledge in order to gain
some advantage, framed as innovation, research advancement or a benefit
for all humanity. It is obvious, then, that Indigenous peoples have built
mistrust towards researchers and practitioners, also because research is
generally conducted following Westernized standards and conceptualiza-
tions, leaving no space for Indigenous standards for doing research.
Universities and research institutes are not exonerated from the
Westernized colonization and influence. Power is also administered
through research and education, and scholars need to be aware of the
message they are—indirectly—carrying with them when pursuing their
research objectives, especially when conducting community-related work.
Indigenous peoples have been quite vocal that they are not so content
that Western researchers take inspiration from them and their social and
environmental movements without taking into account and respecting
their holistic relationship with nature. The question here, in my opinion,
is if we—Western scholars and practitioners—have the actual capacity to
understand such differences in ethical ontologies, if we are committed to
trying to switch our epistemological paradigm in order to embrace a dif-
ferent perception of the relationship between humankind and nature.
This question is complicated, and this is the reason why through this
book, I wish to challenge the hegemonic, Western ideas of environmental
and human rights law.
For these and related reasons, the first thing I had in mind when writ-
ing this book was to create something that could be useful for advocating
Indigenous peoples’ rights within the current legal paradigm.
Unfortunately, as demonstrated in this book, the Westernized way (e.g.
litigation) is the main resources available at the moment to pursue
12 G. Giacomini
6
However, other important initiatives such as the International Rights of Nature Tribunal are
emerging. For more information on the past processes footnote 2.
7
This is because even an Indigenous researcher can adopt Western methods to conduct research. As
a consequence of colonization, perpetrated by European nations before, and settler states after,
Westernized education is the prevailing method in schools and universities.
1 Introduction 13
2015; Apaydin, 2017). Thus, the focus of this book rests predominantly
within international human rights law and human rights aspects present
in international environmental law.
13
Chirapaq, Chirapaq y el pueblo yanesha ratifican alianza, 2018, available at chirapaq.org.pe.
14
Chirapaq, Yanesha women revive traditional dyeing with innovative designs, at chirapaq.org.pe.
1 Introduction 19
15
A full list of communities is available on the Oxapampa province website, at peru.gob.pe.
20 G. Giacomini
Chapter 3 is centred around the first legal cluster that the book analy-
ses in a critical perspective. This chapter focuses on the interaction
between climate change and human rights by taking into consideration
critical legal approaches on the conceptualization of human rights. It
then focuses on the challenges related to substantive rights, participatory
and procedural rights in climate change governance. It then delves into
the conceptualization of specific environmental rights—for example, the
right to a healthy environment, that are also relevant for climate change
impacts, considering how such impacts are the indirect cause of human
rights violations.
Chapter 4 is specifically dedicated to the protection of the right of
Indigenous peoples in international law and governance, with a particu-
lar stress on the participation of Indigenous peoples in climate change-
related fora. International law is analysed through the lenses of how
doctrinal of colonization and decolonization have shaped norms and
behaviours and addresses the important difference between what consti-
tute individual rights vis-a-vis collective rights. Indigenous peoples hold,
unlike other minorities, specific collective rights that are linked to their
peculiar ontologies and philosophies around property of ancestral lands
and environmental resources. The second part of the chapter revolves
around the dynamic of participation of Indigenous peoples in interna-
tional context, and it draws upon concrete examples of exclusion and
inclusion of Indigenous peoples in climate change and biodiversity
decision-making.
Chapter 5 delves deeply into participatory rights of Indigenous peo-
ples for what regards local decision-making, conservation governance and
Indigenous customary law and knowledge associated to genetic resources.
It aims at doing so by analysing two different legal frameworks: consulta-
tion and FPIC, and biodiversity conservation and the role of Indigenous
customary law. In this first part, the chapter points at the operationaliza-
tion of consultation and FPIC as key means to avoid injustices when it
comes to the use of genetic resources associated with Indigenous knowl-
edge, and to the implementation of green development projects in
Indigenous lands and territories. The chapter presents relevant examples
and case studies which focus on Peru, both for what regards consultation
law and practices and the role of climate finance in shaping projects that
1 Introduction 23
involve Indigenous peoples and their lands. It addresses the role of the
Independent Redress Mechanism (IRM) of the Green Climate Fund
(GCF) for the safeguard of Indigenous peoples in the case of disrespect of
consultation and FPIC procedures established in the GCF policy sector.
In the second part of the chapter are analysed issues concerning biodi-
versity conservation, the role ICCAs play in helping emissions reductions
and biodiversity conservation and the current status of Indigenous cus-
tomary law. Matters related to the REDD+ programme and the utiliza-
tion of forests and sacred lands to achieve emissions reductions objectives
are analysed in a critical perspective from the point of view of Indigenous
peoples.16 In fact, the classical conservation paradigm prescribes that
environmental conservation must be realized in the total absence of
human beings from forests or other natural areas. This approach has
resulted in the forces evictions of Indigenous peoples for conservation
objectives. However, this conservation paradigm is now changing, thanks
to other collaborative, participative approaches such as Indigenous and
Community Conserved Areas (ICCAs), geographically delimited spaces
where Indigenous knowledge and practices are part of the environmental
protection governance. Lastly, the chapter addresses issues of Indigenous
customary law and legal pluralism as the maximum embodiment of the
participatory parity in settler States’ law and governance.
Chapter 6 focuses on the strand of climate justice represented by access
to legal means in the case environmental human rights have been vio-
lated. It provides a description and conceptualization of climate litigation
as an instrument to achieve climate justice through redress of human
rights violations connected to negative impacts of climate change. This
chapter presents a focus on climate litigation related to Indigenous peo-
ples, evidencing potentialities and flaws of case law brought before inter-
national human rights courts and commissions in a climate justice
perspective.
Finally, Chap. 7 argues for the need of critically re-thinking human
rights-based approaches to climate change, by allowing a paradigmatic
16
The extended name of the programme is “Reducing emissions from deforestation and forest
degradation, and foster conservation, sustainable management of forests, and enhancement of for-
est carbon stocks”.
24 G. Giacomini
References
Apaydin, V. (2017). Shared knowledge, shared power (SpringerBriefs in archaeol-
ogy). Springer International Publishing.
Caminha de Souza Ribeiro, C. (2014). Ponaseñets: los Yanesha en transfor-
mación - Endoeconomia y mercado global. Espaço Ameríndio, 8(2), 127–151.
Collins, R. (1989). Sociology: Proscience or antiscience? American Sociological
Review, 124–139.
Dagne, T. (2015). Intellectual property and traditional knowledge in the global
economy: Translating geographical indications for development (Routledge
research in intellectual property). Routledge.
Drahos, P. (2014). Intellectual property, indigenous people and their knowledge.
Cambridge University Press.
Fitzpatrick, P., & Hunt, A. (1987). Critical legal studies: Introduction. Journal
of Law and Society, 14(1), 1–3.
Freeman, A. (1978). Legitimizing racial discrimination through antidiscrimina-
tion law: A critical review of supreme court doctrine. Minnesota Law Review,
62, 1049–1119.
Horwitz, M. (1977). The transformation of American law: 1780–1860. Harvard
University Press.
Hunt, A. (1986). The theory of critical legal studies. Oxford Journal of Legal
Studies, 6(1), 1–45.
IWGIA. (2021). Indigenous world 2021. IWGIA.
Kelman, M. (1979). Choice and utility. Wisconsin Law Review, 769–797.
Kennedy, D. (1976). Form and substance in private law adjudication. Harvard
Law Review, 89, 1685–1778.
Klare, K. (1978). Judicial deradicalization of the Wagner act and the origins of
modern legal consciousness, 1937-1941. Minnesota Law Review, 62, 265–339.
1 Introduction 25
Language: English
By Evelyn E. Smith
The day dawned when Incubus was to make her debut at Belmont.
The odds on her were a hundred to one. Laughing softly to himself,
Watson put five hundred dollars on her nose.
"You crazy, fella?" the seller said to him. "The horse to bet on is
Godlove's Pamplemousse. He's a natural to win."
"Incubus is my own horse," Watson explained patiently.
"Oh, I guess it's like my kid. He plays the pianner and stinks but I
gotta clap for him all the same."
"Why didn't you give her some hip reducing exercises," Godlove
sneered as the jockey led Incubus out into the paddock. "She'll never
get through the starting gate with that spread."
"Take it easy," Watson told her, as she reared. "Now, listen," he said
to the jockey, a sullen young apprentice—all he could get—"she
responds to direction very well. Talk to her. She practically
understands."
"Oh, sure," the jockey jeered. "Is snookums gonna win the race for
daddykins?"
"Ess," replied Incubus.
The jockey stared at her and at Watson. Watson laughed, a trifle too
hard. "I'm a great ventriloquist," he explained. "Can't break myself of
the habit."
"Well, you better begin now," the jockey said, "because I'm
temperamental and when I'm emotionally disturbed the horse senses
it."
"The horses," the announcer declaimed through the loudspeaker,
"are at the post.... They're off!... All of them, that is, except Incubus.
She can't get through the starting gate. She's stuck."
"Yah, wear a girdle!" the crowd called derisively.
With a wrench of sheer rage Incubus pulled herself through the gate
and dashed after the other horses. "In the backstretch it's
Pamplemousse in the lead with Disestablishmentarianism and
Epigram running half a length behind and.... But who's this coming
up from the rear? It's Incubus! She's ahead by a length.... By two
lengths.... By three lengths! What a horse! What a jockey! He's
giving her the whip!... Oh, oh, something's wrong. Incubus has lost
her rider! Too bad, Incubus."
The horses raced up the stretch, with Incubus keeping five lengths
ahead of Pamplemousse as per direction. She was much annoyed to
discover that he had won the race.
"But I won it!" she kept whispering to Watson as he led her off. "I was
first. This is a frame-up. I'm going right to the judges and raise an
objection."
"It doesn't count if you don't have the jockey on you," he told her.
"That's the rule."
"Flap the rules!" she said. "You mean without that pee-wee it doesn't
count? A fine thing! I hate the rules, I hate the rules, I hate the rules!"
She stamped her foot. "He hit me with a whip, the little bastard, so I
gave him the old heave-ho."
"Aw, come on now, Incubus, we'll get another jockey who won't whip
you. You see how easy you can win a race?"
She tossed her head. "I'm not so sure I want to run again."
"You know you want to run, Incubus. You've made a big impression, I
could see that."
"Who cares what people think?"
"I saw Pamplemousse giving you the eye," Watson murmured.
"Good-looking horse, isn't he? Any filly'd be glad to have him
interested in her."
"Oh, I dunno," Incubus said. "He's all right, I guess, if you like them
tall and dark. But, okay, I'll try it again for you, Watson."
Godlove accosted them again as Watson led Incubus into her stall. "I
take back what I said about your horse, Watson," he apologized.
"She looks like a fiend, but she runs like one too. With the proper
handling, she might be a stake horse." He looked speculatively at
Incubus. "Give you five thousand for her, big rump and all."
"Not on your life."
Godlove shrugged. "Suit yourself. But she'll have to run in another
claimer, you know." He left, laughing softly.
After two weeks of steady diet and vigorous massage, during which
her hip measurements were considerably reduced, Incubus was
entered in a four-thousand-dollar claimer. Even though she was still
a maiden she was favored next to Pamplemousse by the players, for
her unusual first start had not passed unnoticed. Watson bet another
five hundred, to obtain which he had mortgaged the old homestead.
But this time he could get only even money.
"Remember, Incubus," he instructed her as he buckled her saddle, "if
Godlove claims you you know what to do."
"Sure do. Shall I let him live afterward?"
"Yeah, let him live. Just make it uncomfortable for him.... Now look
here, sonny." This to the new jockey. "She doesn't like the whip. You
saw what she did to her last boy?"
The jockey nodded and gulped.
"All you have to do is sit on her and let her go where she wants.
Then you'll be all right."
"I wooden even get near her," the boy said, "if I didn't have an aged
mother to support."
The starter waved the yellow flag and the horses were off. Incubus
raced neck and neck with Pamplemousse until they were a furlong
from the finish line. Then she surged ahead to win by five lengths.
When she rode into the winner's circle the crowd booed, as is their
pleasant custom with winning horses and jockeys.
"A popular figure, eh?" Incubus sneered. "Tcha!"
"Y'know, Mr. Watson," the jockey said as he was assisted from the
horse with a dazed but beatific smile on his face, "I'm so steamed up
over this win I even thought Incubus was talking to me."
The men standing around laughed. "You've let excitement go to your
head," Godlove remarked. "Personally I would never hire a jockey
who has no emotional equilibrium."
The jockey reached a tentative finger toward Incubus' nose. "Good
horse," he said. "Good Incubus."
"I think you're pretty nice yourself," Incubus murmured out of the side
of her mouth. There was a stricken silence.
Reuben Godlove's eyes narrowed. "That jockey who rode her the
other day told me about your ventriloquism," he informed Watson.
"Seems like a pretty cheap trick if you ask me." The others
murmured agreement, color flowing back into their faces.
"Anyhow, now that she's my horse," Godlove went on, taking
possession of Incubus' bridle. "She's going to be trained serious."
"Now?" Incubus asked Watson.
"Later," he whispered back.
"That ain't funny, Watson," Godlove assured him. As he led Incubus
off she looked back over her shoulder and winked.
"Mr. Watson," the jockey said, following him off the field, "you're not
really a ventriloquist, are you? That horse talks, doesn't she?"
Watson nodded.
"You gonna let Godlove get away with her?" The boy's voice rose to
a shrill squeak.
"I'll claim her back in the next race."
"Yeah, but you can't claim her back less'n you've entered another
horse in the same race and you don't have another horse, do you,
Mr. Watson?"
Watson's jaw dropped. "I never thought of that! What'll I do?"
"You've got to get another horse, Mr. Watson. Do you have enough
money?"
"Well, the purse from this race is almost two thousand, and I made
another thousand betting on Incubus. And, of course, Godlove gave
me four thousand for her. But that won't be enough to buy a decent
horse and maintain him—expenses are terrific."
The jockey chewed his lower lip thoughtfully. "I know what you can
do," he said at length, "you can buy Prunella. She's set at a price of
five thousand dollars but her owner's pretty disgusted with her—she
has good lines but she finished last in twenty-seven starts—and I
think you could have her for four thousand in cash."
Prunella, a meek-looking chestnut filly with big brown eyes and a
vicious temper, was enthusiastically disposed of for four thousand
and installed in Incubus' vacant stall. Watson shed a silent tear to
see Incubus' second-best saddle hanging there on the wall.
In the dead of night he slipped into Godlove's stable. Incubus was
awake, reading the Morning Telegraph. "Look at the picture they
have of me," she snapped. "Obviously taken by an enemy. Next time
Watson, remember—my right profile is the best."
"I'll remember," he promised and told her what had happened.
"You're sure this Prunella isn't taking my place in your affections?"
she demanded severely. "That all this isn't a subterfuge?"
"My God, no! She quits before she starts."
"All right," Incubus said. "Now, I am reliably informed by the stable
grapevine that Godlove's entering me in a six-thousand-dollar
claimer. You spent almost all your money on Prunella—how're you
going to claim me?"
There was dead silence in the stable.
"These men," she sighed. "Without us females to think for them
they'd be lost. The answer is simple. Prunella's got to win that race.
Then you'll have the purse, plus whatever you can bet on her, and
you'll get good odds."
"Prunella win the race! She couldn't beat a speedy snail."
"She'll win the race." Incubus grinned happily.
The weather was clear and the track fast. Incubus was running at
three to five—Prunella ninety-eight to one. Reuben Godlove
appeared with his arm in a sling and a bandage on his forehead and
glowered at Watson. "A fine trainer you are," he snarled.
"Let's see how well you've done with her," Watson suggested,
smiling amiably.
The starting gate opened and all the horses dashed out—all except
Prunella, who sauntered forth and stood admiring the view. Incubus
turned, ran back and nipped Prunella viciously in the forequarters.
With a whinny of rage Prunella proceeded to chase Incubus, who
was showing a fleet pair of heels along the track. But there were six
horses between Prunella and her attacker.
With a thrust of her powerful shoulders, Incubus sent Dernier Cri
staggering into the geraniums that bordered the field. She thrust a
hoof into the path of Kropotkin and sent him and his rider sprawling
on the track. She murmured something into Epigram's ear and that
black colt turned light grey and refused to budge another step.
There were now three horses between Incubus and Prunella.
Polyhymnia suddenly started to run backward. Sir Bleoberis buried
his head in the sand and pretended he didn't notice the race was still
going on. Cachucha—who had hitherto not been known as a jumper
—hurdled the rail and dashed into the crowd of astonished players.
Still Incubus ran lightly before Prunella, half a length ahead, kicking
dust in her face and making irritating remarks, while the enraged filly
laid her ears back and bared white teeth to snap at her rival. One
length before the finish line Incubus suddenly stopped short, leaving
momentum to carry Prunella over the line to victory!
Prunella had won the race. Incubus was second but was disqualified
for conduct unbecoming a horse and a lady. It was never determined
who had run third.
"Together again at last, Watson," Incubus said during the joyful
reunion in the paddock. "Ah, but it's been a long, long time...."
"Two weeks," commented the jockey, who had ridden Prunella.
"Listen, pipsqueak," Incubus told him irately. "I've spent the whole
two weeks cooking up this speech and I don't want a half-pint like
you spoiling it. It's been a long, long time, Watson...."
Prunella nickered.
"None of your lip, either," Incubus said. "Where would you have been
if I hadn't won your race for you? Oh, you can run if you want to, can
you? Ha! Ha! Plater!"
Prunella neighed angrily.
"Okay, Watson'll enter you in a claimer without me and we'll see what
you can do." She turned toward her owner. "And now, Watson, I trust
you have a hot tub prepared. I'm so-o-o-o tired...."
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