Institute for Anarchist Studies
This essay appears in the current anarcha-feminisms issue of Perspectives on Anarchist Theory (N. 29), available here from AK Press! Laura received an Institute for Anarchist Studies writing grant to complete this piece.
The violence enacted against Indigenous women and Two-Spirit/LGBTQ people evokes deep questions about the intent and impact of colonization in a Canadian settler and state context. The horrors of colonial violence—bodies were violated and abandoned at the sides of highways, in ditches, in rivers—tell stories of the vital importance of Indigenous women’s leadership, their warriorhood, their gifts and their medicines, and also of the centrality of gendered freedom and fluid belonging in Indigenous cultures. It is a system of colonization that seeks to erase and subsume these realities and to replace Indigenous truth with illusions of our weakness. We are at a pivotal moment now as state and settler voices seek to understand what is…
View original post 5,920 more words
Posted in Anti-Racism, colonialism, cultural genocide, Decolonization & Unsettling, oppression, publications, racism, sexism, transphobia
Tagged anarchism, decolonizing gender, feminism, gender, gender violence, genderqueer, MMIW
“Be a Good Girl” by Tania Willard
By Chelsea Vowel, GUTS Canadian Feminist Magazine
Indigenous women and two-spirited people are leading a resurgence movement in iyiniwi-ministik, the People’s Island. They draw on their traditional roles as protectors of the land and water to inform their work in our communities, and root themselves in their specific socio-political orders to counter colonialism and to revitalize language and culture. Rather than being defined as a struggle against patriarchal gender roles and the division of labour, Indigenous women and two-spirited people’s work combats the imposition of colonial barriers. The goal is not to attain gender equality, but rather to restore Indigenous nationhood, which includes gender equality and respect for gender fluidity.
As I write this I can hear Khelsilem Rivers (Skwxwú7mesh-Kwakwaka‘wakw), a community organizer from Vancouver, pointing out that not all Indigenous peoples have the same traditions, and that to avoid perpetuating Pan-Indian stereotypes, we need to have honest discussions about the diversity of our traditions. This is an important point indeed, as not all Indigenous nations have the same traditions with respect to the fluidity of gender roles. Romanticizing ourselves as a collective unfortunately plays into “noble savage” stereotypes and does damage in the long run. With so many Indigenous people disconnected from their specific traditions, even so-called positive stereotypes are a form of continuing erasure.
Even among nations with traditional binary gender roles or hierarchical socio-political orders, there is nothing that can accurately compare to the system of patriarchy imposed by colonialism which mainstream Settler feminism aligns itself against. Our internal struggles with traditional roles are not analogous to the issues that Settler peoples have with their traditions, and so using western liberal theory to deconstruct them is inherently incongruous.
Indigenous traditions are not frozen in time any more than other people’s traditions are. Our peoples have been trading more than goods for thousands of years, passing along ceremonies, medicines, and ideas just as easily as copper and fish. We are capable of change and have no reason not to embrace it, as long as that change respects our reciprocal obligations to one another and to the territories in which we live. We do not need to look to western liberal notions of individual equality, which so often ignore our communal existence and insist that land and resources must be thought of as property. Instead, we can look to the laws of our Indigenous neighbours if we need to review our traditions. It is precisely this approach that is being taken up by many women and two-spirited individuals in Indigenous communities as they pursue sexual health, revitalization of language and culture, and renewal of relationships with the land.