Category Archives: Indigenous Sovereignty

The Decolonial Atlas: Re-imagining the world

towards a world without bordersThe Decolonial Atlas, started in 2014, is an attempt to bring together maps which, in some way, challenge our relationships with the land, people, and state. It is based on the premise that there is no such thing as “truth” in cartography. Only interpretation. The orientation of a map, its projection, the presence of political borders, what features are included or excluded, and the language used to label a map are all subject to the map-maker’s agenda. Because most maps in use today serve to reinforce colonial understandings of the Earth, we are consciously creating maps which help us to re-imagine the world – to decolonize.

The Decolonial Atlas is currently working to produce several maps, including:

  • Abya Yala – A map of the Western Hemisphere solely labeled with indigenous place names – A collaboration with hundreds of indigenous language speakers from Chile to Alaska.
  • lutruwita – A map of Tasmania in palawa kani, the aboriginal Tasmanian language – A collaboration with the Tasmanian Aboriginal Center.
  • A map of the Southeastern United States in the Euchee Language – A collaboration with the Savannah River Band of Euchee Indians
  • A History of Biocultural Extinctions – A map of the locations of extinct species and extinct indigenous languages in North America – A collaboration with Terralingua

If you are a cartographer, an indigenous language speaker, or would like to help in any way with these projects, please email us at decolonialatlas@gmail.com

decolonialatlas.wordpress.com

Learning from the land: Indigenous land based pedagogy and decolonization

Vol 3, No 3 (2014) Table of ContentsBy Matthew Wildcat, Mandee McDonald, Stephanie Irlbacher-Fox, Glen Coulthard, Decolonization: Indigeneity, Education, & Society, Vol 3, No 3 (2014)

This paper introduces the special issue of Decolonization on land-based education. We begin with the premise that, if colonization is fundamentally about dispossessing Indigenous peoples from land, decolonization must involve forms of education that reconnect Indigenous peoples to land and the social relations, knowledges and languages that arise from the land. An important aspect of each article is then highlighted, as we explore the complexities and nuances of Indigenous land-based education in different contexts, places and methods. We close with some reflections on issues that we believe deserve further attention and research in regards to land-based education, including gender, spirituality, intersectional decolonization approaches, and sources of funding for land-based education initiatives.

Full Text: PDF

‘Building rage': Decolonizing class war

decolonize_turtle_islandBy Natalie Knight, Rabble.ca

The following is a speech by Natalie Knight delivered at “Decolonization 101,” a panel organized by Streams of Justice on June 2, 2014. The panel took place at Grandview Baptist Church, Unceded Coast Salish Territories.

I want to acknowledge that we are on occupied and unceded Coast Salish territories which are Tsleil-Waututh, Musqueam, and Skxwú7mesh-ulh Úxwumixw lands.

On February 26 of this year, an Inuk woman named Loretta Saunders was found murdered and dumped on the side of the road in Salisbury, New Brunswick. Her death raised a national conversation about violence against Indigenous women. It is a deeply sad loss, and an acute effect of colonialism. And I also wonder about the reasons why Loretta received a more mainstream response than others or those that can’t even be reported, those deaths that are basically sanctioned by the police. Loretta was in university and maybe it was easier for Canada’s white-dominated society to recognize her and her violent absence. Maybe an Inuk woman who goes to university is more comprehensible than the over 1,000 missing and murdered Indigenous women who have been documented in the recent RCMP report, and the many Indigenous women still in certain shadows, including those missing and murdered below the colonial border.

In a series of online articles, Indigenous activists and writers expressed outrage, love, and wrote to contextualize Loretta Saunders within a much larger web of daily assault against Indigenous people, particularly Indigenous women, that goes unseen. Siku Allooloo wrote a piece called “From Outrage to Radical Love,” which starts by saying: “I’ve been in a building rage. I am outraged at the status quo, at the overwhelming rate of gender violence and murder suffered by Indigenous women and girls in this country. I am disgusted with the lived experience of that; of gender violence as a pervasive experience that the majority of Indigenous women and young girls face in various forms throughout our lifetimes.”[1]

Siku Allooloo goes on to argue for the power of love to bind Indigenous people together in the face of horrific violence. And we definitely need more love. But I want to linger on this “building rage” that she had because I feel it and I don’t actually want to transform that rage into anything other than a decolonized class war that finds its power in leadership by militant Indigenous and racialized women.

But looking for Indigenous and racialized women leadership is not ultimately about identity. It’s not about just centring some voices who don’t get heard and asking others to be quiet and listen. It’s not about making adjustments in representational democracy or ensuring that we have the right ratios of identities in our spaces, it’s not just about breaking the visible signs of white supremacy by assimilating some racialized people into spaces that haven’t actually changed. Decolonization is instead about breaking the entire system that creates and maintains identity categories that act to severely limit class solidarity. It is also about refusal, dissonance, and an unrelenting commitment to remaking myself, my relationships, and politics along lines that I can’t really predict and that won’t be recognized by whatever dominant social structures are around. For me this is the power of decolonization, and in the settler colonial state of Canada, it might be the only way to revitalize class politics that reflect our real lived lives and are relevant to a much larger international class war.

I think that the political impulse of decolonization means coming to understand that we have a shared enemy; but, needing to understand who and what that enemy is — and that it is a big part of many of us.

However, the word “decolonization” can stand in for all kinds of politics and interpretations. For me, decolonization is not about treaty processes and forms of self-management that strike a deal with the colonial and capitalist state. It’s not about emulating private property and heteropatriarchal government systems that cede the core of the dangerous difference and threat posed by Indigenous people to the state.

Decolonization is also not about rights; it’s not about civil rights for Indigenous people. Decolonization isn’t about civil rights because civil rights have only ever applied to intra-settler disputes and sometimes to settler resistance to state oppression. They leave out Indigenous people; they have always been defined against Indigenous people. Huanani-Kay Trask writes about this situation in Hawaii and says that it’s not so much “a struggle for civil rights, but a struggle against our planned disappearance.” [2] This isn’t an exaggeration. What connects the conditions of Indigenous people in Hawaii, in the U.S. mainland, and in Canada, are struggles over land. Dispossession of land means trying to disappear a whole people. I don’t think this can be said enough because this centrality of land seems to slide off the sophisticated rhetoric we can develop about class struggle, the working class, and the exploitation of wage labour.

Continue reading

An Introduction to Settler Colonialism at UBC

UBC’s Alternative Student Press

This three-part series on settler colonialism is co-authored between two people: one who identifies as a michif (Métis) man from Saskatoon, the other who identifies as a racialized, non-Indigenous female settler. As co-authors, we are speaking from our own perspectives as an Indigenous person (Justin) and as a settler (Kay).

This series is informed through an anti-colonial, anti-racist, and intersectional feminist lens. We have tried to make it as accessible as possible, but fully acknowledge that we were not completely successful. We have attempted to frame it as a discussion as much as possible, and have embedded links for further learning and hope this can make the piece more accessible and informative. We hope this article can serve as an introduction to some important (and complicated) issues; in our opinion, an understanding of settler-colonialism, and our complicity in it, is essential to building a better future.

Part I | Part II | Part III

On Settlers, Occupiers, and Warriors with Sakej Ward

Warriors and warrior societies have a sacred and powerful place in Indigenous culture and resistance. While colonial culture has and continues to undermine and deride the role and reality of Indigenous warriors, warrior societies have continued to form and function in order to resist the destructive and dangerous effects of occupation and settler-colonial culture. Sakej Ward sits down with Radio-BED for a conversation on the contemporary warrior and warrior societies, so leave your stereotypes at the door and pay attention. This is serious.

Decolonization Workshop – Unist’ot’en Camp 2014

Got Land? Thank an Indian

Karuk Ancestral Territory

Settler Colonialism and the White Settler in the Karuk Ancestral Territory

By Laura Hurwitz, Humboldt Journal of Social Relations (Issue #36, 2014) [PDF]

Abstract

From the time of European invasion of what now constitutes the United States, the settler colonial system has aimed to exterminate Indigenous Peoples and replace them with settlers on the land. While settler colonialism benefi ts the settler at the cost of the Indigenous, all life on Earth suffers from the continuation of this system. This research examines how white settlers living in the Karuk Ancestral Territory, located in Humboldt County, California, understand our role in the settler colonial system. The goal of this study is to begin a collective pursuit of a white settler ethic of accountability, which is a difficult task even in preliminary stages, as it requires the admission of being a beneficiary of and acco mplice to the vicious system of settler colonialism. This could bring about the loss of an already fragile identity and an insecure settler future. Yet settler society has a responsibility to face our role in the settler colonial system.

Introduction

This article is written from the perspective of a white settler. For nearly two decades, I have lived in the Karuk Ancestral Territory, situated on the Klamath River in Humboldt County, California. Many of the people currently living in this place, both Indigenous and settler alike, are interested in living a sustainable lifestyle and surviving amongst the environmental, social, political, and economic uncertainty of the times. Here some bridges have been built between Indigenous and non-Indigenous residents and a somewhat cordial coexistence exists; nevertheless, tensions do stem from a settler colonial system that benefits one group of people at the expense of another. The acute awareness among members of the Karuk tribe of displacement from their ancestral territory can be read on the T-shirt of one Karuk elder: “Got Land ? Thank an Indian!”

I came to live in the Karuk Ancestral Territory in search of a better life, one that was not destructive to, but rather more connected with land and life. I did not realize I was moving to a place where Indigenous Peoples had remained in their aboriginal territory and retained connection to their traditional way of life, in spite of European invasion. Neither had I considered that the neighborhood in which I grew up was also occupied Indigenous land. In fact, growing up, I largely thought a bout Native Americans as a “thing” of the past. I learned in school, on television, in movies, through the media, and from accepted social discourse that the original people of North America no longer existed. As a child, I had a thick cardboard book that depicted a ball, a book, and an “Indian” together on the “things” page . My indoctrination to view Indigenous Peoples as less than human began quite early. This is no accident, but rather part of the justification of the settler colonial system.

In the first section of this paper, I carry out a review of existing literature regarding settler colonialism, the settler, white privilege, and white supremacism. Next I discuss the methods used to conduct this research. Thirdly, I unpack white settler identity and how settlers comprehend their position within the settler colonial system, which manifests itself as a complicit settler subject in the Karuk Ancestral Territory. In the concluding segment, I outline some unsettling ideas and situate the white settler in the complicated conundrum within movements for decolonization.

This research seeks to find a starting place from which to collectively pursue a white settler ethic of accountability—a difficult task, even in preliminary stages, as it requires the admission of being a beneficiary of and an accomplice to the vicious system of settler colonialism, and could bring about the loss of an already fragile identity and an insecure settler future. Settler society has a responsibility to acknowledge our role in the settler colonial system.

Click here to read the full article [PDF]…

Big Day For The Struggle Against Ongoing Colonialism

Originally posted on Profane Existence:

by Comrade Black

Today has been a big day for those interested in or involved in Indigenous resistance and anti-colonial struggle. It is also a good reminder of how much work remains to be done.

In an interesting symbolic gesture, the city council of Vancouver voted to formally acknowledge that the land which the city is built on is stolen Indigenous lands that remain unceded. This means that no settlement or land treaties were ever made for the territories; and that the city council is now recognizing the Indigenous people have never given up their sovereignty to the land which Vancouver now occupies. In many respects while this move is only a symbolic gesture, many consider it an important first step down the road to ending colonialism. Yet the mayor of the city went out of his way to make it clear the gesture was entirely symbolic and “wouldn’t effect…

View original 1,091 more words

Confronting Our Colonialism

This video was presented on the unceded territory of the Secwepemc Nation, at the Thompson Rivers University Undergrad Research Conference on March 28, 2014. This video was created for an assignment for an Anthropology class called “Canadian Status/Treaty Indian Reserve Communities.”

Read more…

Mel Bazil on “Anarchy, Indigenous Sovereignty, and Decolonization”

http://unistotencamp.com/Via The Final Straw

Streaming at AshevilleFM through June 15nd, 2014, then podcasting later at radio4all.net and airing on KOWA-LPFM in Olympia, WA, KWTF in Bodega Bay, CA, KXCF in Marshall, CA, and WCRS-LP Columbus Community Radio 98.3 and 102.1 FM

This week’s episode features a workshop by Mel Bazil, an indigenous Gitxsan and Wet’suwet’en organizer, sovereigntist, and anarchist of the Unist’ot’en Action Camp. For folks in the listening audience, Unist’ot’en is located on unceded native lands in so-called British Colombia, Canada. More about the Unist’ot’en Action Camp can be found at unistotencamp.com

This audio is from an almost hour and a half presentation that Mel gave on Saturday the 24th of May at the Montreal Anarchist Bookfaire, entitled “Anarchy, Indigenous Sovereignty, and Decolonization.” Many thanks to CKUT Radio in Montreal for sharing this content with the Final Straw. More info on CKUT can be found at www.ckut.ca

This week we’ll be presenting the first of two parts of Mel’s presentation, the second will be aired in coming weeks and linked together on the Final Straw website soon.

Firstly though, an announcement about the health of longterm political prisoner, Kevin “Rashid” Johnson. The following text was found at rashidmod.com, where one can seek further updates on the situation.

For anyone in the Durham area of North Carolina, there is a call-out on June 13th for a Noise Demo at the jail. More info can be found at here.

For more info on the prisoner hunger strike at Polk CI in Butner, NC, including their demands, click here.

The playlist for this episode is here.