Category Archives: Indigenous Solidarity

Decolonization Is Essential to Successfully Resist Extractivism

“Decolonization begins with the very Earth itself,” say the editors of “Standing with Standing Rock.”

By Samantha Borek,Truthout

“Colonialism, imperialism, and racial capitalism are impacting people across the globe, both historically and in the contemporary moment,” write Nick Estes and Jaskiran Dhillon, editors of Standing With Standing Rock: Voices From the #NoDAPL Movement. In this interview, Estes and Dhillon discuss how this collection situates the #NoDAPL movement against the Dakota Access Pipeline within a broader historical context — a context that transcends the Oceti Sakowin-led movement and emphasizes Indigenous sovereignty and decolonization as central to successfully resisting extractivism.

Samantha Borek: Standing with Standing Rock: Voices from the #NoDAPL Movement is an extensive collection of essays, strategies, reflections, interviews and even poetry from the movement. How does this curation of work function now almost three years after the removal of the Oceti Sakowin camps?

Nick Estes and Jaskiran Dhillon: The perspectives offered within Standing with Standing Rock show that the movement against the Dakota Access Pipeline didn’t necessarily begin at Standing Rock in April 2016, with the creation of Sacred Stone Camp, nor did resistance technically end in February 2017, with the eviction of Oceti Sakowin and Sacred Stone camps. Almost three years later, this collection functions as a critical historical archive of movement voices while also situating it within a long historical arc. It also offers a deep contextualization on the social, cultural and spiritual significance of the #NoDAPL movement from a distinct viewpoint of Oceti Sakowin writers, scholars and knowledge-keepers. The centrality of Indigenous knowledge and necessity for decolonization continue to be glossed over in mainstream climate movements. In that sense, this volume exceeds the category of what is typically seen as just a “local culture” or just an “Indian problem.” Within these pages, thinkers, organizers, and Water Protectors also connect Black and Palestinian liberation with Indigenous struggles across time and space. Standing Rock was, after all, one uprising among a constellation of ongoing Indigenous uprisings, such as at Unist’ot’en Camp and Mauna Kea.

Click here to read the full article on Truthout

 Amid the Standing Rock movement to protect the land and the water that millions depend on for life, the Oceti Sakowin (the Dakota, Nakota, and Lakota people) reunited. Through poetry and prose, essays, photography, interviews, and polemical interventions, the contributors reflect on Indigenous history and politics and on the movement’s significance. Their work challenges our understanding of colonial history not simply as “lessons learned” but as essential guideposts for activism.

Dispatches of radical political engagement from people taking a stand against the Dakota Access Pipeline

Are You a Settler?

Settler-colonialism, Capitalism and Marxism on Turtle Island

By Brian Ward, New Politics

Everything in U.S. history is about the land. Who oversaw and cultivated it, fished its waters, maintained its wildlife; who invaded and stole it; how it became a commodity (“real estate”) broken into pieces, to be bought and sold on the market.

—Roxanne Dunbar-Ortiz
An Indigenous Peoples’ History of the United States

The politics of solidarity on display during the fight against the Dakota Access Pipeline have raised the issue of Indigenous liberation more and more sharply to people on the left. Activists have started to recognize that their struggles against ecological destruction, imperialism, and colonization are linked to the fight for Native self-determination that has gone on now for decades, even centuries. The recent struggles Standing Rock and Keystone XL stand in the tradition of organizations like Black Hills Alliance in the 1980s that brought together Natives and non-natives in the Black Hills in South Dakota to try to stop uranium mining.

A whole new generation of activists has learned the long history of the United States continually breaking treaties with the Indigenous Nations—stomping upon their self-determination any time the government and corporations demand access to Native lands to extract energy and raw materials. The climate justice movement is coming to an understanding that treaties must be upheld and extended, as demanded by Indigenous Nations, based on their traditional territories. We have an urgent need to bring the fight against Native oppression into all the economic and social struggles of today. And that means grasping, as clearly and firmly as possible, that the struggle for Native liberation means keeping the question of land rights central.

In this essay I will demonstrate how settler-colonialism was and is vital to the development and maintenance of capitalism by using historical examples. Understanding the history and ongoing process of Settler-colonialism adds to our understanding of capitalism, while ignoring it perpetuates the erasure from history of Native peoples and their resistance to that process. I will do my best to use actual Indigenous Nation names such as the Lakota/Dakota/Nakota (Oceti Sakowin) or Ojibwe (Anishinaabe) or the Dine (Navajo) but will also use the words “Indigenous,” “Native,” “Native American,” “American Indian,” and “Indian” when appropriate, such as in quotations. I will often lump the United States and Canada together because their experience with Indigenous people are very similar.

Among Indigenous people, the common name for the continent of North America—and the one I will use accordingly—is Turtle Island.

Hundreds of different social organizations existed on Turtle Island prior to the arrival of capitalist markets, but one common feature was that most Indigenous Nations treated the land as something held in common. The idea of nonhuman life being someone’s “private property” was almost literally unthinkable. Many Indigenous theorists now consider “modes of relationship” a more useful concept than “modes of production” when talking about what Winona LaDuke, a citizen of the White Earth Ojibwe Nation, has called the co-evolution of Indigenous peoples and their environment and surroundings. Material conditions required Nations to develop relationships with human and nonhuman life in order to thrive. Indigenous people didn’t pursue a sustainable existence out of some mystical nobility but because reality demanded it.

Writing in the Communist Manifesto in 1848, Karl Marx said, “The need of a constantly expanding market for its products chases the bourgeoisie over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish connections everywhere.” From an Indigenous perspective, that expanding market transformed abundance into scarcity.

Exploitation, expropriation, and extraction of the land’s riches created wealth for those colonizing land and enforcing their claim to it by violence. Marx’s term for this process as it had occurred in Europe is usually called “primitive accumulation,” although it might be better translated as “primary” or “original” accumulation.

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Rethinking Thanksgiving Toolkit

Artwork by Kandi White, Indigenous Environmental Network, CultureStrike and Micah Bazant

Artwork by Kandi White, Indigenous Environmental Network, CultureStrike and Micah Bazant

From the Indigenous Solidarity Network

Introduction

For many Indigenous People, giving thanks is a way of life. Among the Haudenushonne (Iroquois) Nations an opening address, or Great Thanksgiving, are the words spoken at start of day and before any important gathering of people commences its activity… Other Indigenous People also begin their days and activities with a prayer of Thanksgiving for all creation. We put our tobacco down as a gift of thanks. Thanksgiving, respect and reciprocity are core to our life ways.

– Barb Munson (Oneida Nation), Wisconsin Indian Education Association, Indian Mascot And Logo Taskforce

There are many different experiences we will have over Thanksgiving – some of us will have lots of food, some of us will struggle to have enough. Some will be surrounded by people and some will be alone or with just one other person. For many, it’s an important time of coming together with family. This day also gives us a chance to look at and change stories we have about our families and ourselves. Thanksgiving is based on myths that hide and erase the genocide that the United States is founded upon. What would it mean to tell a different story; an honest story?

This past year has been filled with an emboldening of white supremacy. At the same time, more and more people are working to create something different. We cannot expect that justice will ever come if we are not willing to face the injustices of our past and present. Holidays can be a time to connect and talk about these realities and touch people’s hearts in profound ways. This can be fertile ground for lasting change.

The Indigenous Solidarity Network has developed this toolkit geared for white folks to discuss settler privilege and Thanksgiving with family, friends, and broader community. Deep gratitude to Dina Gilio-Whitaker and Roxanne Dunbar-Ortiz for sharing the chapter “Thanksgiving Proves the Indians Welcomed the Pilgrims” from their book All the Real Indians Died Off: and 20 Other Myths About Native Americans. We need to talk about the history and ongoing reality of settler colonialism. (Meaning how European people violently took over lands and peoples for their own gains, and came to stay. In the US, this process of settling included enslaving people of African descent to build a country on Indigenous land.)

If you’re having these conversations with People of Color and/or Indigenous peoples, listen to what they’re bringing. It’s important to look at the complex ways that the colonization of Indigenous Nations went hand in hand with enslaving African people to work that land and how the violence is ongoing, as is Indigenous and People of Color led resistance. It can be hard for any of us to confront the ways we benefit from oppression and hard to talk about with people who do not agree with us. But this is how change starts and gives us the chance for real healing.

We invite you to take a moment to pause and breathe. What is happening in your body right now? How are you? Holidays are intense for many of us – whether they are filled with joy or sorrow and struggle, or a combination. Taking time to pause and notice how we are doing and what is happening can support us to continue to be in hard conversations.

As with any work in which we are acting in solidarity against oppression, we recognize that we do this work not ‘for’ Indigenous Peoples, but in partnership. We act out of mutual interest, recognizing that we are all facing the crisis of climate catastrophe and environmental destruction. It is Indigenous peoples who are fighting back most intensely and defending their lands. Supporting Indigenous protection of lands and waters ensures they will be protected for future generations.

Click here to read more…

The Indigenous Solidarity Network initially grew out of SURJ, Catalyst and other folks work at Standing Rock and following ongoing solidarity efforts with Standing Rock fighting the DAPL pipeline and to protect the water.  It has since become a network to share resources, and actions for non-native people to be in solidarity with indigenous struggles.  We host quarterly video calls, send e-mail updates, and action alerts.  Join the email list to keep updated by emailing anticolonialsolidarity@gmail.com.

The End of American Thanksgivings: A Cause for Universal Rejoicing

By Glen Ford, Black Agenda Report

The mythology that Thanksgiving nurtures is itself inherently evil.

“The Mayflower’s cultural heirs are programmed to find glory In their own depravity and savagery in their most helpless victims.”

Nobody but Americans celebrates Thanksgiving. It is reserved by history and the intent of “the founders” as the supremely white American holiday, the most ghoulish event on the national calendar. No Halloween of the imagination can rival the exterminationist reality that was the genesis, and remains the legacy, of the American Thanksgiving. It is the most loathsome, humanity-insulting day of the year – a pure glorification of racist barbarity.

We at BC are thankful that the day grows nearer when the almost four centuries-old abomination will be deprived of its reason for being: white supremacy. Then we may all eat and drink in peace and gratitude for the blessings of humanity’s deliverance from the rule of evil men.

Thanksgiving is much more than a lie – if it were that simple, an historical correction of the record of events in 1600s Massachusetts would suffice to purge the “flaw” in the national mythology. But Thanksgiving is not just a twisted fable, and the mythology it nurtures is itself inherently evil. The real-life events – subsequently revised – were perfectly understood at the time as the first, definitive triumphs of the genocidal European project in New England. The near-erasure of Native Americans in Massachusetts and, soon thereafter, from most of the remainder of the northern English colonial seaboard was the true mission of the Pilgrim enterprise – Act One of the American Dream. African Slavery commenced contemporaneously – an overlapping and ultimately inseparable Act Two.

The last Act in the American drama must be the “root and branch” eradication of all vestiges of Act One and Two – America’s seminal crimes and formative projects. Thanksgiving as presently celebrated – that is, as a national political event – is an affront to civilization.

Click here to read the full article from Black Agenda Report

This article first appeared in the November 27, 2003 issue of The Black Commentator.

Thanksgiving and the African Revolutionary

, Hood Communist

Well, it’s that time of the year, comrades when we are gravitated by guilt back towards our family for the Colonizer’s Holiday Season. The first Holiday is Thanksgiving, where the resources of the working class are pocketed by farmers and airlines.

Thanksgiving has a special place in the hearts of Colonized Revolutionaries. It either speaks to a time where you witnessed a family member exposing the colonial holiday for its brutal genocidal nature or you were that family member that did the exposing. I remember I learned about the natives being the first people of this land in first grade. No matter how nice my teacher tried to make the story about them three ships sound, I was very clear on who the bad guys and good guys were. I made an announcement on that Thanksgiving how disgusted I was by this story.

We should all know by now that Thanksgiving is nothing but the celebration of stolen land by way of murdering millions of indigenous people. It’s giving thanks for the bedrock of colonialism which birthed capitalism, which is white people’s life support. How do white people become the parasites of the human race and the planet and then find special days to celebrate that inhuman relationship is beyond me.

Click here to read the full article from Hood Communist

Our History Is the Future: Lakota Historian Nick Estes on Thanksgiving & Indigenous Resistance

Democracy Now!

Lakota historian Nick Estes talks about Thanksgiving and his book “Our History Is the Future.” He is a co-founder of the indigenous resistance group The Red Nation and a citizen of the Lower Brule Sioux Tribe.

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Leonard Peltier’s 2019 Thanksgiving Message: “Walking on Stolen Land”

Published November 23, 2019 – Native News Online

(Listen via Prison Radio)

COLEMAN, FLORIDA – Leonard Peltier, Turtle Mountain Band of Chippewa Indians, who is incarcerated at the U.S. Penitentiary in Coleman, Florida, for his 1977 conviction in connection with a shootout with U.S. government forces, where two FBI agents and one young American Indian lost their lives.

Peltier, who is considered a political prisoner of war by many, released this statement on Thanksgiving through the Leonard Peltier Defense Committee:

The year of 2019 is coming to a close and with it, comes the day most Americans set aside as a day for Thanksgiving. As I let my mind wander beyond the steel bars and concrete walls, I try to imagine what the people who live outside the prison gates are doing, and what they are thinking. Do they ever think of the Indigenous people who were forced from their homelands? Do they understand that with every step they take, no matter the direction, that they are walking on stolen land? Can they imagine, even for one minute, what it was like to watch the suffering of the women, the children and babies and yes, the sick and elderly, as they were made to keep pushing west in freezing temperatures, with little or no food? These were my people and this was our land. There was a time when we enjoyed freedom and were able to hunt buffalo and gather the foods and sacred medicines. We were able to fish and we enjoyed the clean clear water! My people were generous, we shared everything we had, including the knowledge of how to survive the long harsh winters or the hot humid summers. We were appreciative of the gifts from our Creator and remembered to give thanks on a daily basis. We had ceremonies and special dances that were a celebration of life.

With the coming of foreigners to our shores, life as we knew it would change drastically. Individual ownership was foreign to my people. Fences?? Unheard of, back then. We were a communal people and we took care of each other. Our grandparents weren’t isolated from us! They were the wisdom keepers and story tellers and were an important link in our families. The babies? They were and are our future! Look at the brilliant young people who put themselves at risk, fighting to keep our water and environment clean and safe for the generations yet to come. They are willing to confront the giant, multi-national corporations by educating the general public of the devastation being caused. I smile with hope when I think of them. They are fearless and ready to speak the truth to all who are willing to listen. We also remember our brothers and sisters of Bolivia, who are rioting, in support of the first Indigenous President, Evo Morales. His commitment to the people, the land, their resources and protection against corruption is commendable. We recognize and identify with that struggle so well.

So today, I thank all of the people who are willing to have an open mind, those who are willing to accept the responsibility of planning for seven generations ahead, those who remember the sacrifices made by our ancestors so we can continue to speak our own language, practice our own way of thankfulness in our own skin, and that we always acknowledge and respect the Indigenous linage that we carry.

For those of you who are thankful that you have enough food to feed your families, please give to those who aren’t as fortunate. If you are warm and have a comfortable shelter to live in, please give to those who are cold and homeless, if you see someone hurting and in need of a kind word or two, be that person who steps forward and lends a hand. And especially, when you see injustice anywhere, please be brave enough to speak up to confront it.

I want to thank all who are kind enough to remember me and my family in your thoughts and prayers. Thank you for continuing to support and believe in me. There isn’t a minute in any day that passes without me hoping that this will be the day I will be granted freedom. I long for the day when I can smell clean fresh air, when I can feel a gentle breeze in my hair, witness the clouds as their movement hides the sun and when the moon shines the light on the path to the sacred Inipi. That would truly be a day I could call a day of Thanksgiving.

Thank you for listening to whomever is voicing my words. My Spirit is there with you.

Doksha,
In the Spirit of Crazy Horse,
Leonard Peltier

Decolonization Is for Everyone

Nikki Sanchez | TEDxSFU

“This history is not your fault, but it is absolutely your responsibility.” A history of colonization exists and persists all around us. Nikki discusses what colonization looks like and how it can be addressed through decolonization. An equitable and just future depends on the courage we show today. “Let’s make our grandchildren proud”

Indigenous Resistance as Re-occupation of Land at the Forefront of Climate Justice

Protest against Trans Mountain pipeline in BC.

Protest against Trans Mountain pipeline in BC.

By Litsa Chatzivasileiou

I write as a settler on this land. I am not speaking on behalf of Aboriginal people but rather as an unconditional ally to their struggles. I will specifically address Indigenous resistance in the form of re-occupation of Turtle Island and in particular of so-called Canada. Re-occupation of the land is a kind of resistance and decolonization to dismantle settler relations to the land as commodity or as property. It is a form of what Nishnaabeg Leanne Betasamosake Simpson calls Indigenous resurgence that is based on restoring Indigenous relationships with the land and how to treat the land in a reciprocal and profoundly respectful way: “It refuses dispossession of both Indigenous bodies and land as the focal point of resurgent thinking and action…It calls for…radical resurgent organizing as direct action…against the dispossessive forces of capitalism, heteropatriarchy and white supremacy. These are actions that engage in generative refusal of…state control…and they embody an Indigenous alternative”. (Simpson 2017). As I understand it this alternative implies both the return of the land to Aboriginal people (and thus the dismantling of settler colonialism) coupled with the literal social, political and economic overthrow of the settler, capitalist state that has wreaked havoc on the planet. More on the tactic of re-occupation shortly. But first, some context on how settler colonialism and ecocide go hand in hand is in order.

Ecocide or the annihilation of the planet and our very life support system is also an industrial genocide of Indigenous peoples symptomatic of what many scholars have called the cancerous diseases of capitalism and settler colonialism. They are both predicated on infinite expansion and growth, the reduction of earth to a lifeless commodity, the mindset of land as frontiers of conquest and the obliteration of what Naomi Klein calls sacrificial zones and people standing on their way. Under capitalism “the expansion of commodity frontiers fosters conditions of social and environmental degradation and conflict.” The commodification process inherent in capitalism begun with the sugar complex in the fifteenth century, spurred early colonialism, and continues to operate in settler colonialism and land grabs through mining and fossil fuel industries and corporate interests: “[f]urther expansion is possible as long as there remains un-commodified land, products, and relations. Here land should be seen the equivalent to the space to grow food or to extract minerals, or the sea for oil or gas exploration” (Conde and Walter 2015). Although today the process of commodification has been exported from the European colonial empires to its colonies and it is rampant globally under the new neo-liberal world order it was initiated within Europe with the uprooting of European peasants, their loss of traditional forms of subsistence, their disconnection from the soil and natural environment, the subsequent flow of products from the countryside to the big urban centers and the degradation and toxification of the places of extraction and consumption. The rise of wage labour accompanied the commodification of land and labour while the “dispossession of subsistence farmers and herders from common land resulted in the proletarianization of rural populations, who flooded to urban centers in search of work…Those still in possession of land generally became indebted, fostering instability and overexploitation by capitalists. This process led to declining productivity, driving the frontier further in search of fresh supplies of labour and land.” (Conde and Walter 72).

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What Decolonization Is, and What It Means to Me

Decolonizing is about reclaiming what was taken and honoring what we still have.

, Teen Vogue

In this op-ed, Tina Curiel-Allen, a Xicana/Boricua poet, writer, and activist, explains decolonization for those who may not be familiar with the term or process. It is important to note that Tina is writing from California, in what is now known as the United States; her family comes from California, other parts of the U.S., and parts of Mexico. She is not attempting to speak for all peoples with regard to decolonization but rather for the community she is a part of, as well as the elders and teachers she says she’s fortunate enough to know.

To talk about decolonization, people need an understanding of what we are decolonizing from. Colonization is when a dominant group or system takes over and exploits and extracts from the land and its native peoples. Colonization has taken place all over the globe, through the stealing of lands; the raping of women; the taking of slaves; the breaking of bodies through fighting, labor, imprisonment, and genocide; the stealing of children; the enforcement of religion; the destruction—or attempts to destroy—spiritual ways of life. All of these things have left a psychological, spiritual, and physical imprint on indigenous peoples, and a governmental ruling system that we did not create, that was not made for us. These are the things we need to heal from, where we need to start reclaiming. This is where organizing and decolonizing comes in.

How do those who have been colonized go about decolonizing? It is in the interest of the colonizer to divide and conquer, to separate us from community, so speaking from a place of we is necessary when talking about decolonization. It is as political and communal as it is personal.

Click here to read the full article…