On this fourth Thursday of November, you might ask yourself: do Indians celebrate Thanksgiving? Well… Thanksgiving is a complicated holiday for Native people. In a way, each day is a day of thanksgiving to the Creator for the original people of Turtle Island. This doesn’t mean that we don’t enjoy turkey, pie and family as much as the next person, but at the same time the Thanksgiving myth largely shared in mainstream culture perpetuates a one sided view of a complicated history surrounding this holiday. Here’s an informed indigenous view on Thanksgiving: http://blog.nmai.si.edu/main/2013/11/do-indians-celebrate-thanksgiving.html

This doesn’t prevent us from “celebrating” in our own way by giving you a new song called Burn Your Village To The Ground.

Extremely disappointing, though not surprising, that the posts about Ferguson have reduced on Tumbler by 80% on my dash. To be a Social Justice Warrior, a Feminist or a Human Rights Advocate you can not support issues only when they are popular. You MUST continue to speak about it even as others lose interest- in fact, especially then. It is so important that we are not fair weather activists. It is obvious that this side of tumbler needs to engage in a greater level of critical self reflection, decolonization and education. For those of us privileged to have safe spaces it is a moral imperative that we maintain the focus on Ferguson and not allow this to fade away. Black lives matter and it should matter not just to the Black community. It should matter to all of us. It should matter to us even if we are not from or living in America because we should realize that we do not live single issue lives. That all politics are connected and the oppression of a Black community in one part of the world is a reflection and an extension of oppressions of Black communities back in our own backyards.  That we should ALL have a stake in eradicating racism, because continuation of racism reduces our collective humanity. 

…This week, Missouri state prosecutor Bob McColloch spent the first ten minutes of a 25-minute statement indicting social media and witness’ accounts of the murder of Michael Brown as distracting and illegitimate. The narrative of McColloch’s statement was that the jury was the only entity able to provide a “full, impartial and critical examination of all the evidence,” by virtue of their association to the state and how it presented the evidence of the case. By coupling an indictment of the public who came forward as witnesses and others who took to social media to refuse this state violence, McColloch enabled an exoneration of the state, bodily of Darren Wilson, but of structural violence as well.

The default in both statements is a state that is based on and exacts justice, fairness, and impartiality. This is perhaps most apparent in what are framed as deterrents or distractions to the core narrative of the just state. For example, In President Obama’s statement, he asked if we are a nation that “tolerates the hypocrisy of a system where workers who pick our fruit and make our beds never have a chance to get right with the law? Or are we a nation that gives them a chance to make amends, take responsibility, and give their kids a better future?” This reseats the same logic used in McColloch’s speech, one that indicts in order to exonerate. In this case there is a softer indictment, yet still an indictment for unauthorized migrants as irresponsible, as unlawful and, at most, a patriarchal scolding of the state that has only been momentarily acting badly. This logic normalizes and refreshes a mythic sense of innocence that is possible because of the tandem guilt of Black and brown peoples. Both are necessary to support the sense of entitlement that, in turn, can be at ease with a canyon of injustices.

Globalized racist capitalism is designed for a few to acquire a lot of property. And yet, the collective settler fantasy of entitlement is beautifully being refused. It is being refused, in the demonstrations across the nation. It is being refused as people remind each other of Dr. King’s words that political expression in the streets is a refusal itself of state violence. In the many posts and coverage of the inconsistency of the state in responding to property destruction, there is a refusal of those inconsistent terms.

We can refuse the tropes of ‘justice system’ and ‘broken immigration system’ because they are so absurd. The system is not meant to meter out justice, and the flow of vulnerabilized migrants across nation-state borders is a well-designed outcome of globalized racist capitalism. It is designed to acquire property, to always be acquiring property, in the interest of a few.

Seeing the logic of the settler state and how it positions populations relative to it and often against each other, though, cannot be collapsed into a claim of equal experiences of the state. It is vital to avoid equivocating state violence on Black peoples and immigrant populations. As Eve Tuck and K. Wayne Yang explained, equivocations collapse structural analyses, thereby actually furthering coloniality.

Instead, we can more precisely locate these logics as they shift across peoples and refuse them. We can refuse the tandem ways that state violence is enacted. We can refuse a narration that sees last week’s announcements and this week’s events as separate. Our imaginations can take hold more spaciously if we are more nimble in our abilities to recognize the shapeshifting yet consistent effects of state violence and its desires. The time is now.

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10 intriguing female revolutionaries that you didn’t learn about in history class
August 24, 2014

We all know male revolutionaries like Che Guevara, but history often tends to gloss over the contributions of female revolutionaries that have sacrificed their time, efforts, and lives to work towards burgeoning systems and ideologies. Despite misconceptions, there are tons of women that have participated in revolutions throughout history, with many of them playing crucial roles. They may come from different points on the political spectrum, with some armed with weapons and some armed with nothing but a pen, but all fought hard for something that they believed in.

Let’s take a look at 10 of these female revolutionaries from all over the world that you probably won’t ever see plastered across a college student’s T-shirt.

Nadezhda Krupskaya
Many people know Nadezhda Krupskaya simply as Vladimir Lenin’s wife, but Nadezhda was a Bolshevik revolutionary and politician in her own right. She was heavily involved in a variety of political activities, including serving as the Soviet Union’s Deputy Minister of Education from 1929 until her death in 1939, and a number of educational pursuits. Prior to the revolution, she served as secretary of the Iskra group, managing continent-wide correspondence, much of which had to be decoded. After the revolution, she dedicated her life to improving education opportunities for workers and peasants, for example by striving to make libraries available to everyone.

Constance Markievicz
Constance Markievicz (née Gore-Booth) was an Anglo-Irish Countess, Sinn Féin and Fianna Fáil politician, revolutionary nationalist, suffragette and socialist. She participated in many Irish independence efforts, including the Easter Rising of 1916, in which she had a leadership role. During the Rising, she wounded a British sniper before being forced to retreat and surrender. After, she was the only woman out of 70 to be put into solitary confinement. She was sentenced to death, but was pardoned based on her gender. Interestingly, the prosecuting counsel claimed that she begged “I am only a woman, you cannot shoot a woman”, while court records show she said “I do wish your lot had the decency to shoot me”. Constance was one of the first women in the world to hold a cabinet position (Minister for Labour of the Irish Republic, 1919–1922), and she was also the first woman elected to the British House of Commons (December 1918)—a position which she rejected due to the Sinn Féin abstentionist policy.

Petra Herrera
During the Mexican Revolution, female soldiers known as soldaderas went into combat along with the men although they often faced abuse. One of the most well-known of the soldaderas was Petra Herrera, who disguised her gender and went by the name “Pedro Herrera”. As Pedro, she established her reputation by demonstrating exemplary leadership (and blowing up bridges) and was able to reveal her gender in time. She participated in the second battle of Torreón on May 30, 1914 along with about 400 other women, even being named by some as being deserving of full credit for the battle. Unfortunately, Pancho Villa was likely unwilling to give credit to a woman and did not promote her to General. In response, Petra left Villa’s forces and formed her own all-woman brigade.

Nwanyeruwa
Nwanyeruwa, an Igbo woman in Nigeria, sparked a short war that is often called the first major challenge to British authority in West Africa during the colonial period. On November 18, 1929, an argument between Nwanyeruwa and a census man named Mark Emereuwa broke out after he told her to “count her goats, sheep and people.” Understanding this to mean she would be taxed (traditionally, women were not charged taxes), she discussed the situation with the other women and protests, deemed the Women’s War, began to occur over the course of two months. About 25,000 women all over the region were involved, protesting both the looming tax changes and the unrestricted power of the Warrant Chiefs. In the end, women’s position were greatly improved, with the British dropping their tax plans, as well as the forced resignation of many Warrant Chiefs.

Lakshmi Sehgal
Lakshmi Sahgal, colloquially known as “Captain Lakshmi”, was a revolutionary of the Indian independence movement, an officer of the Indian National Army, and later, the Minister of Women’s Affairs in the Azad Hind government. In the 40s, she commanded the Rani of Jhansi Regiment, an all-women regiment that aimed to overthrow British Raj in colonial India. The regiment was one of the very few all-female combat regiments of WWII on any side, and was named after another renowned female revolutionary in Indian history, Rani Lakshmibai, who was one of the leading figures of the Indian Rebellion of 1857.

Sophie Scholl
German revolutionary Sophie Scholl was a founding member of the non-violent Nazi resistance group The White Rose, which advocated for active resistance to Hitler’s regime through an anonymous leaflet and graffiti campaign. In February of 1943, she and other members were arrested for handing out leaflets at the University of Munich and sentenced to death by guillotine. Copies of the leaflet, retitled The Manifesto of the Students of Munich, were smuggled out of the country and millions were air-dropped over Germany by Allied forces later that year.

Blanca Canales
Blanca Canales was a Puerto Rican Nationalist who helped organize the Daughters of Freedom, the women’s branch of the Puerto Rican Nationalist Party. She was one of the few women in history to have led a revolt against the United States, known as the Jayuya Uprising. In 1948, a severely restricting bill known as the Gag Bill, or Law 53, was introduced that made it a crime to print, publish, sell, or exhibit any material intended to paralyze or destroy the insular government. In response, the Nationalists starting planning armed revolution. On October 30, 1950, Blanca and others took up arms which she had stored in her home and marched into the town of Jayuya, taking over the police station, burning down the post office, cutting the telephone wires, and raising the Puerto Rican flag in defiance of the Gag Law. As a result, the US President declared martial law and ordered Army and Air Force attacks on the town. The Nationalists held on for awhile, but were arrested and sentenced to life in prison after 3 days. Much of Jayuya was destroyed, and the incident was not fairly covered by US media, with the US President even saying it was “an incident between Puerto Ricans.”

Celia Sanchez
Most people know Fidel Castro and Che Guevara, but fewer people have heard of Celia Sanchez, the woman at the heart of the Cuban Revolution who has even been rumored to be the main decision-maker. After the March 10, 1952 coup, Celia joined the struggle against the Batista government. She was a founder of the 26th of July Movement, leader of combat squads throughout the revolution, controlled group resources, and even made the arrangements for the Granma landing, which transported 82 fighters from Mexico to Cuba in order to overthrow Batista. After the revolution, Celia remained with Castro until her death.

Kathleen Neal Cleaver
Kathleen Neal Cleaver was a member of the Black Panther Party and the first female member of the Party’s decision-making body. She served as spokesperson and press secretary and organized the national campaign to free the Party’s minister of defense, Huey Newton, who had been jailed. She and other women, such as Angela Davis, made up around 2/3 of the Party at one point, despite the notion that the BPP was overwhelmingly masculine.

Asmaa Mahfouz
Asmaa Mahfouz is a modern-day revolutionary who is credited with sparking the January 2011 uprising in Egypt through a video blog post encouraging others to join her in protest in Tahrir Square. She is considered one of the leaders of the Egyptian Revolution and is a prominent member of Egypt’s Coalition of the Youth of the Revolution.

These 10 women are but the tip of the iceberg when it comes to female revolutionaries. Let us know who you’d like to see in a list of female revolutionaries.

Source

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#DecolonizeHistory is about interrupting space, addressing colonial roots and undoing processes of white supremacy.

Historical narratives are most often presented without the context of colonization, slavery and imperialism despite the huge role they play on all aspects of life. 

Hoping this project raises awareness about injustices towards Trayvon Martin, subject to a system of racism that never served to protect his life, Omar Khadr, a Canadian citizen arrested and detained in Guantanamo Bay when he was only 15 years old, and Assata Shakur & Huey Newton, labelled “terrorists” for actively resisting systemic racism on stolen land. 

This is the beginning, there are so many more narratives to be shared and #DecolonizeHistory aims to illuminate the role that processes of colonialism continue to play out in society. 

western history equals white mythology

interview with artist mahader tesfai:

[i] what does this photo mean?

[mt] this photo is meant to challenge the status of history

[i] is it a western myth?

[mt] yes, precisely. that is the question.

[i] what informed this photo?

[mt] dialogues and readings of angela davis, edward said, matthew shenoda, g.c. spivak, arundhati roy, homi bhabha

[i] what is the role of third world narratives?

[mt] to decolonize history

[i] who is the photographer?

[mt] my friend duwayno robertson

Decolonize@gmail.com

Native Filmmakers Shoot Dystopian Drama on Pine Ridge Reservation

It’s 2085 on Pine Ridge. The reservation has been quarantined and borders guarded by the military for 30 years. Sparked by the ramifications of the Keystone XL pipeline, the war between the government and the insurgency lasted for eight years and resulted in the dystopian setting that provides the background for "The People," the inaugural project from Indigene Studios.

Based out of Pine Ridge Indian Reservation, Indigene Studios was co-founded in April 2014 by Willi White, Oglala Lakota, and Angel White Eyes, Oglala Lakota and Ojibwa.

“This is our way of giving back to our communities but also expressing ourselves,” White said. “Non-Natives always come here and sell the same narrative to the mainstream media. We want to change that narrative and give a voice to the stories that are already here.”

Click-through to their IndieGoGo campaign!
via Indian Country Today Media Network

My family getting together to eat and celebrate our lives on a day that represents the genocide of our ancestors and culture is, in its own way, a “fuck you” to colonization. America’s colonial project failed. We’re still here, and we’re keeping our ceremonies and traditions alive. We’re still speaking our languages. We’re living our culture. I’m alive and I know what it means to be Lakota. For that, I give thanks every day.
There is no way that the proportions of Black and Native American children in foster care would ever happen to white children[…] if child welfare systems removed 1 in 10 white children from their families as they have in many Black and Native American communities, the systems would be shut down.
— 

Dorothy Roberts, author of Shattered Bonds: The Color of Child Welfare

Black children constitute only 17 percent of the youth population in the U.S, yet make up 42 percent of all children in foster care nationwide. [pdf source download]

There are also more Native American & First Nations children being removed from families of origin today than there were at the HEIGHT of the ‘residential schools’ system.