Category Archives: Indigenous Solidarity

Decolonizing Anarchism at the Institute for Advanced Troublemaking

This workshop by Maia Ramnath will explore the history, structure, function, and ideologies of colonialism, anticolonialism, and decolonization from an anarchist perspective. It will be organized in three parts. The first one, anarchism in anticolonial action, will offer a historical overview of colonialism and its various manifestations over the past five hundred years. This requires understanding and confronting the interconnections of empire, capitalism, race, and resource extraction. Part two will focus on how anarchists (in both colonizing and colonized positions) have related to anticolonial struggles, including those identified as national liberation struggles. It will consider various specifically located traditions of resistance and liberation philosophy/praxis that have affinity or share some key concepts with anarchism. Finally, part three will center on anarchism and decolonization today, concentrating on some contemporary hot spots of empire and settler colonialism, and touching on both ethical and practical concerns for action, taking into consideration how anarchistic thought and praxis might look in different political, social, and cultural contexts.

More info…

Maia is a writer, historian, teacher, activist, and performing artist based in New York City. She has taught modern South Asian and world history, written two books (and is working on a third) and numerous articles on transnational radical anticolonial movements. Coming up on her twentieth anniversary as a “self-identified anarchist,” she has worn many different organizing hats to face a range of intersecting issues of social, economic, racial and environmental justice, Palestine solidarity and indigenous solidarity, all understood as interlinked aspects of the same imperial/colonial system. Check out Maia’s book Decolonizing Anarchism : An Antiauthoritarian History of India’s Liberation Struggle

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White Allies, Let’s Be Honest About Decolonization

How can settler allies move beyond being sympathetic beneficiaries of colonialism? What approach is legitimately decolonizing? (Photo by Josué Rivas.)

How can settler allies move beyond being sympathetic beneficiaries of colonialism? What approach is legitimately decolonizing? (Photo by Josué Rivas.)

I want to experience the solidarity of allied actions that refuse fantastical narratives of commonality and hope.

By , Yes! Magazine

Indigenous environmental movements in North America are among the oldest and most provocative—from the Dish With One Spoon Treaty between Anishinaabe and Haudenosaunee peoples to the Mni Wiconi (“Water Is Life”) movement of the Standing Rock Sioux tribe. As a Potawatomi environmental justice advocate, I often get asked by other environmentalists in the U.S. to share my views on what they can do to be good allies to Indigenous peoples. Those who ask usually identify themselves as being non-Indigenous, white, and privileged. They are U.S. settlers: people who have privileges that arise from the historic and ongoing oppression of Indigenous peoples.

Whether one participates in settler colonialism is not entirely a matter of when or how one’s ancestors came to the U.S. Having settler privilege means that some combination of one’s economic security, U.S. citizenship, sense of relationship to the land, mental and physical health, cultural integrity, family values, career aspirations, and spiritual lives are not possible—literally!—without the territorial dispossession of Indigenous peoples.

How then can settler allies move beyond being sympathetic beneficiaries of colonialism? What approach is legitimately decolonizing?

Click here to read the full article…

Whose Land Is It Anyway? A Manual for Decolonization

Via The Federation of Post-Secondary Educators of BC

We are pleased to announce the publication of Whose Land Is It Anyway? A Manual for Decolonization; inspired by a 2016 speaking tour  by Arthur Manuel, less than a year before his untimely passing in January 2017. The book contains two essays from Manuel, described as the Nelson Mandela of Canada, and essays from renowned Indigenous writers Taiaiake Alfred, Glen Coulthard, Russell Diabo, Beverly Jacobs, Melina Laboucan-Massimo, Kanahus Manuel, Jeffrey McNeil-Seymour, Pamela Palmater, Shiri Pasternak, Nicole Schabus, Senator Murray Sinclair, and Sharon Venne. FPSE is honoured to support this publication.

Whose Land Is It Anyway? A Manual for Decolonization will be available free to the public as an e-book Thursday March 15, 2018, at 7pm PST.  Authors will be speaking at a series of events throughout BC following the book’s release.

Attachments:

 

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Women’s Liberation Delegation to Chiapas

“Revolutionary struggles cannot achieve collective liberation for all people without addressing patriarchy, nor can women’s freedom be disentangled from racial, economic, & social justice.” -Victoria Law

By Corine Fairbanks, American Indian Movement Southeastern Ohio

The Zapatista women will host the First International Gathering of Politics, Art, Sport, and Culture for Women in Struggle in Chiapas, Mexico from March 7-11, 2018. A delegation of women from all walks of life, racial, social-economic, and cultural backgrounds strongly feel that we could learn much from our Zapatista sisters. Their indigenous perspectives and willingness to decolonize and reshape the political landscape into something that works for all people speaks to us as we look at the challenges we face in the US and Canada.

Here is an updated notice that the women of the Zapatista Movement put out.

The desire to go to this gathering and to form this delegation came after much discussion regarding women’s liberation and women voices after the January 20th, 2018 Cincinnati Women’s March. The national theme and platform for Women’s Marches across the United States was “Hear Our Vote”. Many of us were disappointed with this because we felt that it marginalized women that could not vote, or chose not to participate in voting. In response, Black Lives Matter Cincinnati (not affiliated with National BLM) organized an open forum discussion about how to effectively fight for women’s liberation. The dialogue about women’s liberation, was to be approached from several different angles, ideas, and points of view, and addressing the problems of believing that voting is the greatest and most important power as oppressed and exploited people.

There were many subjects touched on, and not everyone in the audience was comfortable with it, yet the forum was a huge success with almost 300 people in attendance, many of whom were standing. Featured panelists included were from Black Lives Matter Cincinnati, American Indian Movement of Southeastern Ohio, Concerned Citizens for Justice, Cincinnati Revolutionary Students, and Democratic Socialists of America (DSA) Metro Cincinnati. Video footage of this panel can be found at Black Lives Matter Cincinnati Facebook group page; The final thoughts concluded that there needs to be more discussion on Women’s liberation, community empowerment, and teaching our young and old people to learn how to organize around these issues.

Then in the first part of January, a few of us within the radical justice community in Cincinnati, saw a call out for the Women’s gathering by the Zapatista Women. Knowing what we know about the Zapatista Army, women play an equal role in leading armed resistance and use the “Revolutionary Law of Women”. This document gives an overview of the combination of social and political struggles that the Zapatista women identified as needing to change. Some of these factors included; Poverty, Rape, Domestic Violence, Access to Health care, Medicine and Treatment, Alcoholism, issues of sovereignty over bodies and land, and to be treated fairly and with equal political voice at home, in the community, and in the Zapatista Army.

The women I spoke with about going to this gathering in Chiapas, agreed that our work in our own communities largely encompasses the same issues with that of the Zapatista women. An Anishinaabe Elder that lives in a rural area of Canada commented that these are the same issues she deals with in working with Residential Boarding School survivors. A Dineh young woman living in Los Angeles, working as a Social Worker for Los Angeles County, said the same thing. As the delegation started quickly forming, it became obvious that in order to continue discussion on women’s liberation, we had to also go to this gathering to get some more “tools” and bring them back to share with our communities to analyze and have critical discussion.

This delegation is led by Native women. We are fundraising for 12 women to attend this gathering in March, Some Native, some not. Some of the Elders and Native women identify with “Indigenous feminism”, some do not. Some of the non-Native women identify as feminists. Yet all of us are working in our communities to better it; to keep our air clean, our waters protected, our lands from being raped by fuel extractions, and collaborating with various grassroots radical and revolutionary organizations on rural and urban landscapes with all of this and with social justice issues too. As activists and organizers, we are women, and we too are fighting to destroy patriarchal systems and structures- even within our own movements and within our Nations/Tribal structures. We believe that what we can learn from the experiences of the Zapatista women can be applied to our everyday struggles and within the current movements in our communities. In addition, we will be having fundraisers with a table set up to encourage attendees to write messages that they want us to take and share with the Zapatista people. We are not just limiting it to fundraising events to gather these messages, but also, we have made this request and offer on social media.

“We women attending the gathering would like to bring our Zapatista Relatives offerings from our homes. If you have any words of solidarity you would like us to share with our Zapatista sisters, please let us know. Upon our return, we hope to have community meetings and discussions to share what we have learned & our Zapatista Relatives responses to your messages as a way to provide a connection to them through us. “

If you are reading this before March 7th, and would like us to include your message, please send me an email at corine68@yahoo.com to be included in our presentation in Chiapas.

This conference is fast approaching and we are making a call out for help. We have fundraisers planned throughout the month of February to meet our goal of $8,000 for travel expenses. Please invest in our communities. Invest in us. Our Delegation is small but our women are from various areas of the US and Canada: represented:

American Indian Movement
Big Mountain Dineh Nation
Black Lives Matter Cincinnati
Biindigen Healing & Arts
Feminactivist
Idle No More Canada
Idle No More Detroit
Women of All Red Nations (WARN)
Water Protectors North/South Dakota

Any dollar amount that you can spare to help us reach this goal would be appreciated. Any effort to spread this message far and wide is greatly appreciated. Here is a link to our go fund me request.

Perhaps this endeavor of getting 12 women to Chiapas for this gathering is a bit ambitious. Perhaps the main purpose is to also role model to other communities that it takes a spark from an idea, and collectively working together, we can make it happen. Either way, we were not going to be intimidated by costs or pessimism to achieve this goal. Our Native Elders have taken this to ceremony and prayer and we feel that the women that are meant to go on this trip, will go. We believe that the 2 most important components to this mission is to first show solidarity because our Struggles are similar. Secondly, to bring back what we learn from our Zapatista Sisters, and share with our families and communities.

As diverse as this delegation is, we all agree that when women are free, communities are empowered, and everyone is free.

WOPILA TANKA /MIIGWECH/ AHEHEE’ / ANUSHIIK / GRACIAS/ THANK YOU

Yours in Solidarity

Corine Fairbanks, Oglala Lakota
American Indian Movement Southeastern Ohio

Settler colonialism and white settler responsibility in the Karuk, Konomihu, Shasta, and New River Shasta Homelands: a white unsettling manifesto

By Laura S. Hurwitz, from the Digital Commons @ Humboldt State University

Contributing to recent research into settler colonialism, this paper takes an on the ground look at how this system manifests today. This research turns its lens on the white settler, unmasks settler myths of innocence and contributes to an understanding of how whiteness and white supremacism shape settler colonialism in what is now called the United Sates. This is a placed based study, focusing on the Klamath and Salmon Rivers. Consequences and complexities of the “back to the land” movement are looked at, and the question of “back-to-whose-land?” is asked? A convivial research approach, which is a back and forth interplay of analysis and action, has been utilized for this project. Also examined are efforts by settlers to engage with unsettling, both as individuals and through a collective settler effort at organizing, under the name “Unsettling Klamath River.” Unsettling can be described as the work of white settlers within the broader movement to decolonize, that is led by Indigenous People. Some false narratives have begun to shift and yet, this population of white settlers remains largely in a state of paralysis due to; a fragile settler identity, a reliance on a false entitlement and a debilitating fear of what will happen if truth-telling occurs. Building upon lessons learned, this paper concludes by offering ways that white settlers can begin to chip away at oppressive structures and move forward out of a state of complicity into a sense of responsibility, that is long overdue.

Click here to read more…

Christopher Columbus: No Monuments for Murderers

“Twenty-five years ago, I wrote an article, “Once Upon a Genocide,” reviewing the major children’s literature about Columbus. My conclusion was that these books teach young readers that colonialism and racism are normal.”

The world is still sliced in two between the worthy — the owning classes, the corporate masters, the generals — and the nobodies. The invaded, the owned, the bombed, the poisoned, the silenced.

By

A New York Times article, following the white supremacist demonstrations in Charlottesville, Virginia, and the murder of anti-racist activist Heather Heyer, described the growing calls to remove monuments that celebrate the Confederacy. The article went on to cite some who balk, however, when “the symbolism is far murkier, like Christopher Columbus.”

But there is nothing murky about Columbus’ legacy of slavery and terrorism in the Americas. The record is clear and overwhelming. The fact that The New York Times could report this with such confidence — adding that “most Americans learn rather innocently, in 1492 [Columbus] sailed the ocean blue until he discovered the New World” — means that educators and activists still have much work to do.

In fact, Christopher Columbus launched the trans-Atlantic slave trade in 1494, when he sent back at least two dozen enslaved Taínos, including children, to Spain. In February of that year, Columbus dispatched 12 of his 17 ships from the Caribbean back to Spain with a letter to be delivered to the king and queen by Antonio de Torres, captain of the returning fleet.

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Food Sovereignty in Rebellion: Decolonization, Autonomy, Gender Equity and the Zapatista Solution

Zapatista women standing with raised fists in January, 2014. (Photo: Visual Research)

By Levi Gahman, Solutions, via TruthOut:

The battle for humanity and against neoliberalism was and is ours,

And also that of many others from below.

Against death — We demand life.

 — Subcomandante Galeano/Marcos

One of the biggest threats to food security the world currently faces is neoliberalism. It’s logic, which has become status quo over the past 70 years and valorizes global ‘free market’ capitalism, is made manifest through economic policies that facilitate privatization, deregulation, and cuts to social spending, as well as a discourse that promotes competition, individualism, and self-commodification. Despite rarely being criticized, or even mentioned, by state officials and mainstream media, neoliberal programs and practices continue to give rise to unprecedented levels of poverty, hunger, and suffering. The consequences of neoliberalism are so acutely visceral that the Zapatistas called the 21st century’s most highly lauded free-trade policy, NAFTA, a ‘death certificate’ for Indigenous people.[1] This is because economic liberalization meant that imported commodities (e.g., subsidized corn from the U.S.) would flood Mexican markets, devalue the products of peasant farmers, and lead to widespread food insecurity. As a response, the Zapatista Army of National Liberation (EZLN), primarily Indigenous peasants themselves, led an armed insurrection in Chiapas, Mexico on January 1, 1994 — the day NAFTA went into effect.

The Zapatistas, primarily Indigenous Ch’ol, Tzeltal, Tzotzil, Tojolobal, Mam, and Zoque rebels, were rising up against 500 years of colonial oppression. For this piece, I draw from my experiences learning from them, not ‘researching’ them. Importantly, I neither speak for the Zapatistas nor do my words do them justice. In a sense, then, this piece is nothing other than a modest ‘suggestion’ that the Zapatistas may offer us some ideas about solutions to the problems of the food systems we find ourselves in.

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Support the “All Others” Gathering for Two Spirit and LGBQT people

From time to time, we like to post fundraisers that we encourage you to support. Today, we’re asking you to donate to the All Others Gathering, a gathering for Two Spirit and LGBTQ folks in so-called British Colombia:

“Opening closed doors in response to the reality of how important our two-spirit, LGBQT are and that we have spaces to gather, ceremony, and stand with each other in solidarity to heal with each other and build community.

The All Others Gathering is a gathering of two-spirit and LGBQT people at Ulluilsc (near so-called Lillooet, BC) in mid August 2017.

These funds will be used primarily to subsidise travel costs for two spirit people attending, and for food for the gathering.”

Click here to contribute.

For more groups we encourage you to contribute to, click here.

What is Cultural Appropriation?

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By Pegi Eyers, Stone Circle Press

To understand how cultural appropriation shows up in our environmental movements and spiritual life, we need to look at the backstory, or how cultural appropriation came to be.  About 50 years ago a strange phenomena began to happen.  In mainstream society young white people were rebelling against the imperialist machine, while in a much less visible sphere, First Nations were just starting to recover from the dark ages of genocide, oppression, residential school displacement and segregation.  In the dominant society of the mid-20th century, our ties to a genuine spiritual life had been broken, organized religion was on the decline, and all of a sudden young white people were reconnecting with nature. This was a wonderful thing – but they had no role models to follow so they turned to First Nations, freely adopting these cultural tools and spiritual traditions, and some going so far as to create a whole new indigenous identity for themselves.  Without proper boundaries, the whitewashed genre of “Native Spirituality” was born, and cultural appropriation became imbedded in the flourishing New Age Industry.

Of course we owe a huge debt to the original rebellion of the hippies and the counterculture that gave us the alternative choices, sexual freedom, new spiritualities, holistic self-care and healthy life-sustaining practices we enjoy today.  These are features of society we now take for granted, but unfortunately within  the massive self-help, transformational and New Age marketplace the genres of “Native Spirituality” and “Shamanism” have been normalized. Being exposed to this material for so long, many New Agers are shocked to find these genres being questioned, yet an interrogation is exactly what is needed. Not only are white practitioners of “Native Spirituality” on shaky moral ground, First Nations have made it abundantly clear that they are completely opposed to the theft of their cultural and spiritual property.

Today, cultural appropriation occurs on a continuum from relatively harmless practices, to serious mental disorders such as identity theft. Having moccasins, native jewellery, native art, or a drum in the privacy of your own home (acquired from native artisans) can be considered good Allyship by supporting the livelihood of First Nations.  But in mainstream industries like fashion, fine art, entertainment and home décor, items like dreamcatchers and headdresses are big business, and these cultural signifiers are casually used by white people for fun and self-expression. Many of these symbols, often products made in China, are the sacred property of First Nations!  We can just imagine how deeply hurtful this must be.

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How academia uses poverty, oppression, and pain for intellectual masturbation

By Clelia O. Rodríguez, RaceBaitR

The politics of decolonization are not the same as the act of decolonizing. How rapidly phrases like “decolonize the mind/heart” or simply “decolonize” are being consumed in academic spaces is worrisome. My grandfather was a decolonizer. He is dead now, and if he was alive he would probably scratch his head if these academics explained  the concept to him.

I am concerned about how the term is beginning to evoke a practice of getting rid of colonial practices by those operating fully under those practices. Decolonization sounds and means different things to me, a woman of color, than to a white person. And why does this matter? Why does my skin itch when I hear the term in academic white spaces where POC remain tokens? Why does my throat become a prison of words that cannot be digested into complete sentences? Is it because in these “decolonizing” practices we are being colonized once again?

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