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n 5 this is why as patrick wolfe has succinctly argued settler colonialism is a structure not an event 5 given that we are dealing with a structural violence of dispossession that is reproduced through ongoing occupation decolonization demands nothing short of the return of indigenous land decolonization in the settler colonial context must involve the repatriation of land simultaneous to the recognition of how land and relations to land have been differently understood and enacted 7 by indigenous peoples taken to the logical conclusion of their argument if all land on turtle island is indian land and all of it has been colonized then it follows as they suggest that settler colonialism and its decolonization implicates and unsettles everyone 7 so how then should we fight spiritual revolution in the readings from wasáse 19 100 for this week alfred advocates for a spiritual revolution by indigenous peoples that is a culturally rooted social movement that transforms the whole of society and a political action that seeks to remake the entire landscape of power and relationship to reflect truly a liberated post imperial vision 27 this he suggests is to be accomplished through creative contention resistance and resurgence rebuilding our identities as indigenous peoples challenging the colonial state and protecting our freedom and our homelands this demands not simply unsettling power relations in an easily reconciled way but a profound and continuous set of commitments to action that transforms who we are and how we live personal and collective transformation alfred argues is not instrumental to the surging of state power it is the very means of our struggle 28 what then does this transformation look like alfred examines different forms of anti colonial resistance struggles and specifically analyzes the challenges of directly engaging the state through either violent and militant means or through non violent strategies of direct action and resurgence with the goal of building a movement that can achieve what adolfo pérez esquival describes as an organized set of ruptures in the civil order so as to disturb the system responsible for the injustices we see around us 64 these ruptures must be carefully considered and coordinated in order to be effective to analyze why such a movement has yet to emerge on a mass scale on turtle island alfred interviews several indigenous land defenders and members of the west and east coast warrior societies about their experiences attempting to mobilize engage and build just such a movement in this section he digs deeper into another key concept linked to the notion of creative contention with colonialism and that is warriorism on warriorism noting that the term warrior has very different connotations in english than it does in indigenous languages alfred explores the concept as a way to understand what is required of us if we seek to pursue the path of resurgence and decolonization to be a warrior alfred suggests does not mean the blind pursuit of violence against the state or the reinscription of heteropatriarchal male aggression even if anti colonial in its focus rotsikenhrakete the kanien kehaka word for warrior connotes not militant fighters but sacred protectors 79 literally those who carry the burden of peace whose duty it is to preserve territory culture and the independence of the people it is this spirit of warriorism that alfred argues needs to be recuperated and re strengthened among our people of all genders in order to be in a position to mount an effective challenge to colonial authority legitimacy influence and attitudes we need he claims a new concept of the warrior that is freed from colonial gender constructions and articulated instead with reference to what really counts in our struggles the qualities and the actions of a person man or woman in battle 84 alfred s use of the language of battle conflict contention and warriorism is in my view not intended as a provocation toward or an advocacy for violent contestations with the colonial state or settler society but instead a language of defiance against the very violences of colonialism that as we saw in tuck and yang s piece are reproduced daily through the ongoing occupation of and continued encroachment into indigenous homelands by the state and its agents agencies resource developers and other self interested corporate entities to this end alfred speaks of a warrior creed that is about the individual motivated into action by an instinctual sense of responsibility to alleviate suffering and to recreate the conditions of peace and happiness 86 the battle is as much about internal transformation as it is about confronting external threats and forces in order to be in a position to defend our lands and cultures we need to be rooted and strong in who we are and where we stand re connected awake and willing to do the work to conclude i want to return briefly to a couple of points that alfred and corntassel make in their piece specifically around the form of organization and mobilization for action where our real power lies as they note on page 603 following fanon there is much debate and disagreement especially among our own people over how to fight and where to orient the struggle to decolonize the battles occurring amongst ourselves distract us from the bigger picture of decolonization and sap the crucial energy and solidarity that are essential to effective confrontation of imperial power in whatever form it presents itself large scale indigenous efforts to confront state power by mimicking state institutions only deepen these divisions contemporary forms of postmodern imperialism attempt to confine the expression of indigenous peoples right of self determination to a set of domestic authorities operating within a constitutional framework of the state as opposed to autonomously and actively seek to sever indigenous links to their ancestral homelands the danger here is again that we both indigenous peoples and settlers can adopt the language discourse of decolonization in principle or as metaphor but misapply it in practice by mimicking the very colonial structures that we seek to challenge and transcend alfred and corntassel remind us that we need to remain focused on where our real power lies and that is not in the acquisition of governmental power and money but in our relationships with our land relatives language and ceremonial life 605 if colonialism is all about breaking us from these relationships then decolonization is not only about creating breaks and ruptures in colonial structures but about the reasserting the power of restoring indigeneity in its own right as a radical praxis of presence that both reconnects us to the spirit and ethic of sacred protection that our ancestors lived and calls on us to do the same returning stolen land the restoration of this strength and responsibility among our people is inseparable from our struggle to confront and overcome colonialism we have to be strong enough to unsettle and to be unsettled by the reordering of colonial power relations but we can t end there if colonialism is all about land and if we follow tuck and yang s argument to its conclusion which i think both alfred and corntassel would agree with decolonizing the americas means all land is repatriated and all settlers become landless 27 this is a provocative claim but one that is often considered unimaginable by settler society it is unsettling and challenging to realize that the ways in which decolonization is understood and imagined by indigenous peoples and settlers are not necessarily or perhaps even likely to be commensurable if the objective of indigenous resurgence is to overcome colonialism that requires transforming not only the political relationships between indigenous and non indigenous peoples but also at a deeper level transforming all of our relationships to the land that sustains us settlers becoming landless then does not necessarily mean their expulsion from indigenous territories but a return of indigenous presence to and throughout our homelands and an unsettled and transformed relationship of settlers to the land which they have claimed and occupied as their new home decolonization is a material cultural political economic and spiritual reording that because it sets out to change the order of the world is as fanon has suggested obviously a program of complete disorder 2 resurgence by contrast is a project of restoring a different order one rooted in indigenous languages cultures frames of thought laws and cultures it is similarly rooted in both material and spiritual processes and seeks to regenerate our capacity to confront the complete disorder of decolonization with sufficient strength and rootedness to transform our people at an individual and collective scale and in so doing to build a movement capable of confronting and overcoming the colonial forces that continue to threaten our survival as distinct peoples and nations this entry was posted in indigenous and tagged being indigenous decolonization empire indigeneity indigenous resurgence jeff corntassel resurgence spiritual revolution taiaiake alfred tuck and yang wasase on september 16 2014 by culturite the nationhood mixtape leave a reply i just dropped a new project the nationhood mixtape on soundcloud and rpm fm really happy with how this one came out with a 90s nwa style cover and a kick ass lineup of indigenous and allied hip hop artists from around the world who got down with contributing music to make it happen it s been amazing to compile it s re ignited my love for hip hop as a global language for liberation and it s been amazing to see the response so far respect to everyone who s supported and been involved download listen share and enjoy also rpm is back online support revolution2 and the return of revolutions per minute the only indigenous music site of its kind and for your listening pleasure here s the previous mixtape i compiled for the indigenous leadership forum last spring the ilf2013 mixtape it s maxed out on soundcloud downloads but you can still stream it below this entry was posted in hip hop indigenous music and tagged nationhood nationhood mixtape hip hop hip hop artists indigenous liberation mixtape music native hip hop soundtrack on december 6 2013 by culturite between freedom and oppression connections across decolonization struggles leave a reply this piece was co written with my sister in the struggle luam kidane and originally published at roar magazine building connections across decolonization struggles on october 4 2013 herman wallace an afrikan freedom fighter died in the united states after being held in solitary confinement for 42 years on october 7 2013 indigenous groups joined in an international day of action to proclaim the importance of indigenous sovereignty and to mark the 250th anniversary of the royal proclamation a document claimed to be both a foundational recognition of indigenous rights in canada and a british declaration of ownership two separate days and two seemingly disconnected struggles in order for our stories not to die in the silences that separate them our movements must move toward what pamela palmater has called the fundamental change that is needed to keep the status quo from killing our people we must flip the script of our seemingly isolated struggles by connecting the pathways that transcend colonial borders and by reflecting on the strategies we are employing in our shared struggles for freedom the rallying cry of the idle no more movement first surfaced online in november 2012 since then little has changed bill c 45 the orwellian jobs and growth act against which the movement first arose has become law the 13 point declaration of commitments that ended chief theresa spence s hunger strike has yet to be implemented the harper government refuses to support a national inquiry into murdered and missing indigenous women on october 7th un special rapporteur james anaya was finally allowed to enter canada to begin his inquiry where are we as the indigenous peoples of turtle island since the first wave of actions swept across public consciousness herman wallace was released three days before his death after 42 years of imprisonment federal judge brian a jackson ordered his release on a technicality because women were excluded from the jury in his trial the release said nothing about the contradictions of a legal and penitentiary system built on slavery and genocide holding captive an afrikan activist fighting for the freedom of his people to mitigate the tragedy of wallace s passing many have tried to find comfort in the notion that he might have found peace and freedom in death but in what state are our struggles if we somehow find reprieve in death beautiful but the struggle isn t so lovely a s architects of discourse and as builders of a movement what do we know about the bottom of the barrel how is that place of knowledge clarity injustice and violence reflected in our work what everyday choices would we make if we were accountable to that place alexis pauline gumbs colonialism displacement and the violence of the state has afrikan communities under continual siege the bottom of the barrel for afrikans is a place of abject poverty alienation from ancestral histories and a place where every 28 hours an afrikan person in the united states is murdered the everyday survival of afrikans in a world that sees us as valuable only in terms of profit margins is a revolutionary act in and of itself but we must constitute our revolutionary struggles beyond just survival what everyday choices are we making as afrikan communities what structures of governance are we creating or replicating how do these structures affect our fight for self determination you say you wanna see the truth but it s so ugly no way that i can hold you up if you don t trust me beautiful but the struggle isn t so lovely ian kamau afrikan communities are in a state of emergency our people are being killed in the name of ensuring the growth of capital and by extension the systems of white supremacy that embody its cultural hegemony we are seeing these patterns from haiti to the congo the continual subordination of afrikans is the basis on which white supremacy flourishes there is an inherent contradiction in the fact that afrikans continue to seek refuge from this violence by imagining our freedom within the state as sem mbah and i e igariwey put it in their book african anarchism electoralism in africa and the diaspora is merely a diversionary tactic used to mask the transfer of power from one group of exploiters to the other the fact that countries such as congo ethiopia angola mozambique and malawi have lately installed multi party electoralism is evidence that it leads to nothing really new as architects of discourse and builders of movements it is imperative that we shift our political paradigms and begin t...