“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.
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Dispatches of radical political engagement from people taking a stand against the Dakota Access Pipeline
Chad Browneagle, Shoshone/Spokane, joins the struggle against the Dakota Access Pipeline. (Photo: Jaida L Grey Eagle)
By Jaskiran Dhillon and Siku Allooloo, Truthout
Though Christopher Columbus never set foot in what is now the United States, Columbus Day is hailed as a symbol of the founding of the country. And without question, his arrival unleashed the Christian Doctrine of Discovery — a colonial invention of European international law that legitimated genocide, enslavement and the expropriation of Indigenous homelands. This paved the way for violent settler colonies like the United States to dominate “the Americas.” Rejecting Columbus Day is about dismantling this legacy, as well as challenging historical representations that erase Indigenous peoples’ lived experience and make colonial narratives about the creation of the US seem both natural and inevitable. But it is also about more than that.
Instead of celebrating Columbus’s symbolic role in the founding of the United States, we can reposition him as a founding source of colonial exploitation, which continues to this day. Recasting our view in this way reveals the contemporary forms of settler colonialism threaded through social and political life in the US. The growing movement to critically interrogate Columbus Day is not simply to acknowledge the atrocities committed by Columbus and his contemporaries. It is twofold: to affirm the continual presence of Indigenous peoples, and to advocate in support of present-day efforts to eradicate state violence against Indigenous lands and bodies, including the return of ancestral territories. Such an interrogation challenges an innocuous and expressly historical commemoration of Columbus Day, which relegates both colonial atrocities and Indigenous peoples to things of the past.
Centering Indigenous experience and urgent concerns is not a plea for inclusion in US society. It is about making visible the reality of systemic violence and injustice that is part of everyday life for Indigenous communities. It’s also about exposing the inescapable, ongoing fact of settler complicity in reproducing these dynamics.It is a demonstration of our active presence, as well as a call for people to face the political moment in which we find ourselves. Moreover, it’s a call to meaningfully engage the ways that Indigenous nations are raising fundamental, critical questions about justice, freedom and the future of the planet.
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