February 2, 2009
"Is Decolonization Dead?"
Taiaiake Alfred, a Kanienkehaka Professor of Indigenous Governance at the University of Victoria, and Waziyatawin, a Wahpetunwan Dakota Associate Professor and Indigenous Peoples Research Chair at the University of Victoria offer some insight in Taiaiake's blog responding to the question "Is Decolonization Dead?".
In Peace, Power, Rightiousness by Taiaiake, he speaks about fundamentals that will become the converging point in indigenous struggle to decolonization, and the colonists presumed right to be colonists in relation to power:
In her book Remember This!, Waziyatawin in speaking about her upbringing in learning about her own existence and history, explains the historical practice in her peoples traditions:
In Peace, Power, Rightiousness by Taiaiake, he speaks about fundamentals that will become the converging point in indigenous struggle to decolonization, and the colonists presumed right to be colonists in relation to power:
Nowhere is the contrast between Indigenous and (dominant) Western traditions sharper than in their philosophical approaches to the fundamental issues of power and nature. In Indigenous philosophies, power flows from respect for nature and the natural order. In the dominant Western philosophy, power derives from coercion and artifice-in effect, alienation from nature.
In her book Remember This!, Waziyatawin in speaking about her upbringing in learning about her own existence and history, explains the historical practice in her peoples traditions:
[B]ecause these stories were told in our Native language, they also teach more about how we look into the past, how we make sense of that past, and how we remain affected today. A broader significance of these stories, then, also stems from our ability to define our history for ourselves, shaping our historical consciousness in a way that inextricably links it with our sense of identity. The stories have a transformative effect in our contemporary lives because they help determine our sense of who we are and where we are going. Through gifted storytellers the stories are interpreted through the generations, and we come to understand the meaning of being Dakota. This understanding and sense of identity is one that transcends time, the changing world, and modern technology. It is what will carry us into the future.
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As the paper notes, whether the question is meant be provocative to spur counter-arguments in a reverse psychology kind of way, it's too much to waste when the ever present need still exists. Decolonization, although sometimes trapped in the halls of academics, or caged in the hearts of indigenous youth, is right now like the water in snow quickly evaporating by a new bright sun. It's ready to transform, and take on new shapes, and new life as the water rolls down the sides of mountains, and peoples coming together like streams into a river. Only no one will predict the force of nature it will cause in the halls and minds of our present colonialism institutions, or in the hearts and minds of disillusion prey of colonialism: indigenous people in the first world.
As my friend Kowboy Smitx said,
Well duh!
It's not about that. It's not about trying to be like them in a way that has us mimicking and pretending. That would be letting the colonizers, both past and present, off the hook. Colonization has, and is happening to us, and the only thing that is our fault, or wait, no, our responsibility, is our collective way reply to the assault on our ancestors, and by nature, our way of life.
How much of our ancestors existence within social structures, philosophy of explaining the world, where our people are going, how knowledge is accessed and is held on to, in the fine woven images of art and culture, or words of creativity and emotion in native-tongue is past tense?
As my friend Kowboy Smitx said,
"It's time to start striving towards living the way our Indigenous ancestors did."Although some feel the knee-jerk and ignorant need to remind you when entry-way dialogue about decolonization begins, "We can't completely go back in time and live like how our ancestors lived".
Well duh!
It's not about that. It's not about trying to be like them in a way that has us mimicking and pretending. That would be letting the colonizers, both past and present, off the hook. Colonization has, and is happening to us, and the only thing that is our fault, or wait, no, our responsibility, is our collective way reply to the assault on our ancestors, and by nature, our way of life.
How much of our ancestors existence within social structures, philosophy of explaining the world, where our people are going, how knowledge is accessed and is held on to, in the fine woven images of art and culture, or words of creativity and emotion in native-tongue is past tense?
That's where I derive my answer to decolonization. How much of that is past tense, and how are we going to make it present tense for ourselves, and for all future generations that decided,
"I am proud of my heritage. I am strong indigenous warrior for my people and will live to protect all that is sacred like my predecessors before stretching back thousands of years to ensure our way of life exists."
tima tkwetsi7
That's the way it is.
by
Rivers
on
Monday, February 02, 2009
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Labels: Community, decolonization, Politics, Society, Taiaiake Alfred, Waziyatawin
Labels: Community, decolonization, Politics, Society, Taiaiake Alfred, Waziyatawin
2 comments:
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I did not read George Hartley's paper, so my comments are more about your blog, the question, "Is decolonization dead?" and my thoughts on decolonization in general. When thinking about decolonization I think we should ask ourselves, what do we really want? It's like the age-old Settler question, "What do you Indians want anyway?" First, for you to leave, so that we and our sisters and brothers and the land can begin to heal. That's not going to happen you say? England too full of new Englishpeople? Well then. What does decolonization look like? Many authors (Tuhiwai-Smith, Fanon, Nandy, Memmi, etc.) have written about colonization as a relationship. We remain stuck in a colonial relationship. The other side of my first sentiment (that Settlers "go home") is that we could be good Indians and just die or otherwise disappear. I would argue that this is still happening. We haven't made it out of the woods yet! ;-) We are very busy becoming "Aboriginal Canadians." For me, this equals oblivion. We may continue to exist physically, but in every other essential way, we are ceasing to be Indigenous peoples. I think we are fooling ourselves if we do not think this situation is urgent. So not only must our relationship change vis-a-vis our friendly neighbourhood Settlers, but all of our relationships with our lands and waters and all the other beings must decolonize. How likely is this? I don't know, but am becoming increasingly convinced that our individual and collective paths MUST change if we are to survive.
Hey Dustin :D
It's a bit of a funny question... we're like at day one of the decolonization process right now.
Though, there is immediate danger that it will die before getting any further.
To build on Na'cha'uaht's words, the forest we're in is burning all around us.
If the "forgetful few" (like Phil Fontaine) are allowed to continue setting those fires, distracting us, filling our heads with garbage thinking, and kicking us to the ground while they tell us how much they care... then we're done for.
There is still an aweful lot of room for discussion about this, but now's the time to become proactive in our communities and begin establishing an authentic, independent model that satisfies our cultural, political, social, and economic needs.
There's another side of things we will need to focus on, of course, , but none of that will matter if we don't start building the core things first.
I believe it all comes down to respecting the Two Row Wampum. We have to tend to our canoe, and (wishful thinking) teach the clan of maniacs ramming into us to tend to theirs.
It's a bit of a funny question... we're like at day one of the decolonization process right now.
Though, there is immediate danger that it will die before getting any further.
To build on Na'cha'uaht's words, the forest we're in is burning all around us.
If the "forgetful few" (like Phil Fontaine) are allowed to continue setting those fires, distracting us, filling our heads with garbage thinking, and kicking us to the ground while they tell us how much they care... then we're done for.
There is still an aweful lot of room for discussion about this, but now's the time to become proactive in our communities and begin establishing an authentic, independent model that satisfies our cultural, political, social, and economic needs.
There's another side of things we will need to focus on, of course, , but none of that will matter if we don't start building the core things first.
I believe it all comes down to respecting the Two Row Wampum. We have to tend to our canoe, and (wishful thinking) teach the clan of maniacs ramming into us to tend to theirs.