Indigenous Solidarity An (Un)Settler's Place

It's easy enough to hedge about politics. It comes naturally and most of the time the straight answer isn't really going to satisfy the questioner, nor is it appropriate to fix our politics to this world, to what feels immovable. Politics, like experience, is a subjective way to understand the world. At best it provides a deeper vocabulary than mealy-mouthed platitudes about being good to people, at worst (and most commonly) it frames people and ideas into ideology. Ideology, as we are fully aware, is a bad thing. Why?

Text of a 1997 talk by Amor y Rabia (Mexico) member on the theme of Indigenous Autonomy

As a collective, Amor y Rabia has wanted to address the theme of Indigenous Autonomy, because we understand that in this time, as in other eras of history, it is the best model for organizing a movement of resistance and struggle that includes not only indigenous people, but also everyone who is convinced of the need to live in a different world.

this post/article explores the need for placing colonialism properly in our theory and action, and the proper place is central."

this is a draft. (please don't reproduce)

My Thoughts on Leftism: thinking unsettling.
By Alex

There is a problem with the moral verbosity of Canadian leftists and their eurocentric political dogmas imported from England and France etc. They are problematic in the respect that the calls for egalitarianism are based on a specific historical context for a specific culture.

What We Believe

The white race is a historically constructed social formation. It consists of all those who partake of the privileges of the white skin in this society. Its most wretched members share a status higher, in certain respects, than that of the most exalted persons excluded from it, in return for which they give their support to a system that degrades them.

The Politics of Solidarity: Six Nations, Leadership, and the Settler Left
By Tom Keefer
http://auto_sol.tao.ca/node/view/2728

An Anarchist Study of the Rotinonshón:ni Polity

The traditional society of the Rotinonshón:ni (Iroquois), "The People of the Longhouse," was a densely settled, matrilineal, communal, and extensively horticultural society. The Rotinonshón:ni formed a confederacy of five nations. Generations before historical contact with Europeans, these nations united through the Kaianere'kó:wa into the same polity and ended blood feuding without economic exploitation, stratification, or the formation of a centralized state.

Contents:
* Introduction

Roxanne Dunbar-Ortiz Roxanne Dunbar-Ortiz is a long-time activist, university professor, and writer. In addition to numerous scholarly books and articles, she has written three historical memoirs, Red Dirt: Growing Up Okie (Verso, 1997), Outlaw Woman: Memoir of the War Years, 1960–1975 (City Lights, 2002), and Blood on the Border: A Memoir of the Contra War (South End Press, 2005) about the 1980s contra war against the Sandinistas.

Much of Roxanne's work can be accessed here: http://www.reddirtsite.com/papers.htm

Stop Saying This Is a Nation of Immigrants!

Ward Churchill is one of the most outspoken activists and scholars in North America and a leading commentator on indigenous issues. Churchill's many books include Marxism and Native Americans, Fantasies of the Master Race, Struggle for the Land, The COINTELPRO Papers, Genocide, Ecocide, and Colonization, Pacifism as Pathology, and A Little Matter of Genocide: Holocaust and Denial in the Americas.

Paulette Regan

This evening I will talk about the impetus behind developing this framework to explore the role and responsibility of non-indigenous people – the Canadian public - in decolonization. I begin by telling you about a conference dialogue, and the writings of two indigenous thinkers and activists.
http://web.uvic.ca/igov/research/pdfs/A%20Transformative%20Framework%20f...