Decolonizing Gender: A Curriculum is a guided reflection on gender identity, race, and colonialism. Designed for both individuals and groups, this zine asks deep and probing questions about why the gender binary is seen as the “norm”, despite people who choose to exist outside of the binary having existed forever. How did the whole world “get” two genders? The answer has more to do with colonialism and white supremacy than you might think. This volume includes personal reflection activities, instructions for group activities, historical lessons, and excerpts from “my gender is My Gender,” a groundbreaking personal narrative and comic book from khari jackson, co-creator of Decolonizing Gender. Decolonizing Gender was created by khari jackson and Malcolm Shanks. This zine is free to everyone. If you would like to contact creators about the zine, permissions to reproduce or re-purpose its contents, or other related creative opportunities please email email@example.com.
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Decolonization: Indigeneity, Education & Society invites submissions from scholars, artists, and activists for a new special issue of the journal exploring gender, sexuality and decolonization, guest edited by Karyn Recollet (University of Toronto), in conjunction with Eric Ritskes, Editor of Decolonization. This issue invites us to consider both the centrality of gender and sexual violence to colonization, but also, relatedly, the centrality of gender and sexual justice to decolonization. Too often these issues have been seen as peripheral to the larger struggles against colonialism, too often cis-heteropatriarchal normativity has been justified in the name of decolonization. This has to stop. To us, it seems impossible to discuss Indigenous sovereignty without a discussion of body sovereignty. It seems impossible to discuss environmental justice without connecting the violence against the earth to the violences against our bodies, particularly the bodies of women, Two Spirit, queer, transgender and others who fall beyond and in resistance to the male cis-heteropatriarchal norms of colonial society. Not only do these bodies bear the brunt of colonial violence, they also embody, create and sustain the theories, movements, and creative actions that resist it. Decolonization is impossible without gender and sexual justice as articulated by women, Two Spirit, queer, transgender and others who fall beyond and in resistance to male cis-heteropatriarchal norms. These are the experiences and voices that this issue seeks to center and honor in seeking ways forward for decolonization. As always, we are interested in papers that connect theoretical discussions with active decolonization work by engaging the intersections of theory and practice. This issue invites contributors to consider the following questions and themes that, while far from exhaustive, are at the forefront of our thinking for this issue:
- How is colonial violence predicated on and enacted through cis-heteropatriarchal gender norms and understandings of sexuality? How are these forms of violence complicated by race, age, location, and space? As colonial violence is enacted on bodies, how is resistance and decolonization also embodied?
- What does decolonial love look like? What is the role of decolonial love in resistance and resurgence? What is the role of hope, of envisioning future modes of relationship that both transcend and reconstruct the present? Relatedly, thinking of Audre Lorde’s uses of the erotic, and the Native Youth Sexual Health Network’s (NYSHN) use of the term “Resistance is Sexy”, what role does the erotic have in resistance? How are decolonial understandings of what is sexy or erotic reconstituted through resistance and struggle?
- How are the experiences of Two Spirit, transgender, queer and others who fall beyond and in resistance to the male cis-heteropatriarchal norms of colonial society central in engaging and generating a politics of refusal, particularly refusal of the settler colonial state and its definitional power? How, through this refusal, are we generating spatial (de/re)orientations of decolonial love, reconstructing and remapping the spaces where gender and sexual justice might happen outside and at the margins of the state, as part of a trajectory against and beyond the state?
- How do we pull back or unlayer the colonial violences that hyper- or de-sexualize Indigenous, Black and peoples of color, by renaming where we find beauty in our communities and our selves on our own terms?
- What are the creative practices in which Indigenous, Black and other non-White feminisms intervene into cis-heteropatriarchy, coloniality, and other related systems of oppression? What vocabularies of feminism are being (re)imagined and (re)generated, what practices being created, in these communities to combat colonialism and create solidarity against colonial patriarchy and white supremacy along the lines of gender and sexuality?
- What are Indigenous and other traditions of gender and sexual justice? How has the ‘traditional’ been mobilized in ways that further, and are complicit in, colonial cis-heteropatriarchal violences? How might tradition and traditional practices be re-conceptualized, re-generated, or re-understood through gender and sexual justice paradigms?
- How are youth, as well as other gender and sexual justice advocates, mobilizing in new ways, utilizing new tools, and establishing new forums for decolonizing practices? What generative critiques are being encoded into and through these new tools; for example, in and through digital territories? How might intergenerational dialogues be created to further the decolonization of gender and sexual justice?
- Often anticolonial violence has been theorized and enacted within cis-heteropatriarchal norms, enacting problematic tropes of the soldier, the warrior, or the revolutionary that are rooted in gender violences. How have women, Two Spirit, transgender, queer and others who fall beyond and in resistance to cis-heteropatriarchal norms been silenced and marginalized in anticolonial and decolonization movements through these tropes? How might decolonization (and conceptions of anticolonial violence) be reconceptualized or reimagined within feminist, queer, transgender, Two Spirit, or other paradigms?
Contributions are to be submitted at www.decolonization.org no later than March 16, 2015. This issue is scheduled for release in Fall 2015. Articles should follow our journal style guidelines, which can be found here. Scholarly articles are subject to a double-blind peer review and details can be found here. Submitted contributions may also include short non-peer-reviewed papers and commentary, visual art, audio, video, poetry or interviews. If you have any further questions, please don’t hesitate to contact us at firstname.lastname@example.org
Posted in colonialism, cultural genocide, Decolonization & Unsettling, publications, sexism, transphobia
Tagged cis-normativity, cis-sexism, cisgender, gender, gender binary, heteropatriarchy, patriarchy, transgender, Two Spirits
From Kwe Today: fierce indigenous feminism
At the core of European legal thought is sustaining binaries such as the colonizer v. the colonized, the conqueror v. the conquered, the civilized v. the savage, or the male v. the female. During her lecture on systemic violence at Concordia University, Andrea Smith explains how colonialism legitimized gender violence through the installation of patriarchy, a male system of domination over females (Smith, 2011). Smith (2011) states:
Of course, patriarchy is built on a gender binary system. You can’t have patriarchy unless you have two genders, one that dominates another gender. So consequently, in many Native communities that were not built on a gender binary system, those who did not fit that system were often targeted for destruction as well (at approximately 2:05).
Patriarchy in Native communities was essential to create a hierarchy “so that colonial domination would seem natural” (Smith, 2011, 2:13). Many North American Indigenous communities were matriarchal, which is in direct opposition to patriarchy and colonialism (Smith, 1999). The ways in which patriarchy furthered the expansion of colonialism occurred through sexual violence, the forced removal of children from their homes to residential schools, and the annihilation of Indigenous languages and cultures (McGeough, 2008). For Indigenous peoples, the loss of language translates to a loss of connection to their culture and other systems of being.
In Medicine Bundle of Contradictions, an essay authored by Lous Esme Cruz (2011), the limitations of the English language are examined in relation to Indigenous identities and gender identities. Cruz (2011) writes, “English is a very limited language that doesn’t give very many options for explaining gender expression and roles” (p. 54). Frantz Fanon (2004) in his work entitled Wretched of the Earth defines colonialism as the “entire conquest of land and people” (p. 14). Indigenous peoples were colonized through the loss of their land and languages and through—the less often talked about—the loss of important gender roles within their culture. Cruz states further, “gender is not a culture, it is a role within culture” (p. 55). Sometimes erased from this discussion of colonialism and loss of culture for Indigenous peoples is the loss of gender roles that exists outside the Western gender binary, male/female. For this paper, I will explore the connection between loss of language and colonialism and how the loss of language impacts gender identities in Indigenous populations. This paper will contribute to the larger discussion of gender identity, how both Western concepts and the English language is restrictive for gender roles and expressions, and the importance of language revitalization for Indigenous peoples.
Click here to read the entire article on Kwe Today…