FInal Flashcards
Turner possible options for states
-Internationalism
-Legal and political pluralism
-Radical pluralism
-Internationalism
Turner: Internationalism employs the oversight of international institutions such as UN to make UNDRIP enforceable in a way
-Legal and political pluralism
Turner: Legal and political pluralism: recognizing multiple, overlapping, and potentially conflicting legitimate authorities
-Radical pluralism
Turner: Radical Pluralism and the Pluriverse: there is no “standpoint from which all others can be understood or legitimately governed”
Turner 4 reasons for Multiculturalism as false peace pipe
-Doesn’t address colonial legacy
-Doesn’t respect sui generous nature of indigenous class that emerged from indigenous not state
-Doesn’t question legitimacy of current states and its authority over indigenous
- Lacks indigenous participation in theorization
White paper liberalism
Assimilating practice imposed by canada and Turner claims that its what Multiculturalism is
Eisenberg on Multiculturalism v Decolonization
Accomodation to only cultural practice/self determination while decolonization is recognition of political authority and renewal of authority
Turner Indigenous lifeways and lifeworlds do what???
ground indigenous political differences and bring cross-cultural demands which are a matter of survival and to enable lifeways
Three projects by Turner
- Understanding indigenous Philosophy through elders/knowledge keepers
- Indigenous intellectuals (WW) who are educated in Western phil and engage on own terms
- Indigenous intellectuals who engage in Western history of ideas as phil and poli activity
Roles of Word Warriors
-Act as mediators
-Embrace 3 conventions of constitutionalism
-Embrace 4 principles of vision chapter
-Guide people through political/cultural recognition
3 conventions of constitutionalism
Mutual recognition, continuity, consent
Embrace 4 principles of vision chapter
Mutual recognition, mutual respect, sharing, and mutual responsibility
What must Word warriors form
an intellectual community for survival which works within existing dominant legal and political community to find ways to make inroads into dominant intellectual legal and political communities
Desakeh
Six Nations Chief who went to Geneva on Haudenosaunee passport to address League of Nation regarding indigenous treatment blocked by Canada and UK
UN declaration of human rights
not enforceable that did not cover indigenous
GA resolution 1514
supported decolonization but not applied by settlers
Examples of North-American movements of 60s and 70s
-Indian of All tribes
-Red Power Movement
-Wounded Knee
-American Indian Movement
John Mohawk
wrote response papers which were edited by Council and published
Why read ABCC
-Significant contribution to the historical developments just discussed
-Consistent with historical and ongoing Indigenous political claims
-Political theory and ‘manifesto,’ political tracts, policy documents, etc.
-Authored by John Mohawk, with the revisions by the Council
-Offers relevant elements to understand Haudenosaunee political thought
-An Indigenous perspective on the Western World
-how to improve the current global predicament
Mohawk on Government
To create peace and stop abuse of one another
Mohawk and peace
Based on 3 concepts
-Righteousness (unselfish mind and strive for universal benefit/harmony)
-Reason (power to make righteous decisions)
-Power (power to enact peace, to persuade people and if that fails force)
Peace achieved through not government but
spiritually strong society that is equal and grounded in relationships
ABCC as the perspective of ___
-natural societies on western lifeways
-Ancient deeply rooted older sibling that informs the younger person of their destructive actions
According to Mohawk what is the highest form of political consciousness
Spirituality as all things have spirit and are related. Spirituality shows there is order in nature
According to Mohawk Western societies do what with Natural Ways
Departed from them and has gone on a path of destruction. when faced with it they only destroy more efficiently
- Can be seen with the foul air, poisoned water and dying life which were predicted by old teachings
-ABCC to prevent the death path
Policies of oppression in democracy ABCC
Peasants as a sub class and the social political mechanism of elimination associated with Modern/ concepts of property production
Indigenous social and Econ structures Mohawk and ABCC
Thinking for 7 generations
The Distribution of wealth and generosity
Rejection of private property
Why does Mohawk reject private property
It ultimately leads to slavery
Strategy of Survival Mohawk
-Local solutions (not blanket solutions but to one area similarly to indigenous who are rooted to locality)
-Liberation technologies: creations made for needs defined by own culture with no dependency of world market
-Liberation theologies: Holding Earth and life as sacred not a commodity
Climate tech and beliefs as example
Classical sovereignty ALFRED
Final, Supreme and absolute authority over territory with recognition by other states
Political Authority ALFRED
*Claimed legitimacy to command coercively
*Citizen’s Duty to obey the command
*Power to change reasons for actions
*The authority of the sovereign is often a form of power-over
*Enforcement of decisions
Governance ALFRED
How to conduct and direct individual and collective human governance
- Done through Goals and norms
redefinition of Leadership and Governance ALFRED
-Importance of respect, balance, and harmony
-Primacy of conscience
-Non coercive-forms of governance (collective decision making)
Alfred on how to orient conduct of governance
-authority recognized by leaders who embody the lifeway
-Persuasion through reason not coercion
-Power of Humour and ridicule
-Power of Tradition
Principles of Governance Alfred to move out of coloniality
Operate indegenous governance in small decentralized environment of common culture
-Active participation if individuals
-Balances and layers of equal power
-Dispersed
-Situational
-non-coercive
-Diverse
Western conceptions of Justice can be understood through which judicial tradition?
Justinian 6th
- Individualistic
-Comparative
-Distributive
-Justice above all
Indigenous justice
Pursuit of harmony
-Justice as maintaining balance of coexistence not for individuals
-all relations and life
-restoration of harmony not necessarily to individual
Alfred Criticism of Sovereignty
A form of independent autonomous territorial authority execercised by a hierarchical and coercivie structure is:
-Practically implausible
-Undesirable and armful as it is inconsistent with Indigenous notions of power
-Not decolonial
Indigenous understanding of the ‘State” Alfred
No absolute authority or coercive or hierarchy
Equal, dialogical, persuasive
Options such as federalism, personal sovereignty, and popular sovereignty
Decolonial approach according to Alfred
Undermine and move beyond the state
- Arguing with dominant western paradigm is self defeating
- Mythos of the state is hegemonic therefore must undermine it by carving out spaces for indigenous peoples within it
Self Conscious traditionalism
struggle self consciously to recenter indigenous values because
-Euro values do not help to rebuild or bring harmony
-Seperating the good and bad western lifeways
-Not enough for indigenous to survive and heal, must rebuild
Alfred
Stark Detaching sovereignty from classical meaning
Applying indigenous understanding
-Anishnabe definition: “to act in a way that recognizes those who I am responsible for”
-Nenabozho goes fishing: sovereignty as relational and Grounded
-Sovereignty by fishing is to act not according to a ruler but to how we might act in relationship with one another towards a mutual future
Coulthard Thesis
Recognition actually promises to reproduce colonial configurations that impose racism and the patriarchy
Issues of Marx’s primitive accumulation as a framework for Indigenous issues
- Temporal framing: ongoing dispossession not just past
2.Normative Developmentalism: Land is crucial to indigenous relationships
3.Centrality of State Violence: colonial recognition
Coulthard and Fanon on recognition
- “Terms of recognition are not mutual but determined by and in the interests of the master”
- Misrecognition is harmful but recognition does not ensure freedom
- Recognition does not undermine capitalism and the exploitation of indigenous people
Decolonial struggle Coulthard/
- Turning away from the state and colonial relationships
- Fanon says it requires violences
- Must challenge both subjective and objective dimensions of colonialism by recentering indigenous lifeways
- Direct action and prefigurative practices
Prefigurative practices
- practices that constitute the ends they seek to bring about
- resurging indigenous tradition which in itself is an end goal
Coulthard and Turner’s Word Warriors
- Engaging with dominant discourses that are assimilative is a risk and Word Warriors aren’t explicitly told how to stay grounded
- dominant discourses are intertwined with econ, political and military might which is beyond discursive transformation
Grounded Normativity
-Coulthard
-Struggle for land as a center for normativity
-Traditions and knowledge are grounded in the land
-Disposession is erasure of different normativity
Relational Paradigm
-Focus on relations, not things in singularity
-Entities must be thought of through their relations
-embedded in past and future
-Understand ourselves as localized in the land
Relational paradigm and Reconciliation
- Relational Paradigm is crucial to overcome the destructive approach of modern governance
- a way of thinking AND acting
- Need to realize how our way of acting changes the world around us
Relational paradigm and dual potential
- Can serve OR undermine political movements
- Challenge of romanticization of indigenous lifeways
- Discloses areas of potential struggle/conflict
4 Domains of dual potential
-Knowledge
-Gender
-Land
-Modernity
Knowledge dual potential
-Engaging with indigenous knowledge and authors.
- how they are engaged with: Diversifying and constrained engagement as colonial entrapment. Engage until it poses threat to state
- Centering of Dominant theories and ignoring indigenous contributions
- Journals and editing
Gender dual potential
- Discourses that posit Indigenous women as primarily responsible for maintaining healthy relationships within Indigenous communities, minimizing and/or eclipsing Indigenous women’s political agency
- Discourses that essentialize and romanticize femineity in terms of care, nurturance, and connection with nature and life
- Creating expectation of conduct for women
- Ignores LGBTQ2S+
Land dual potential
- Land as a field of normatively-loaded relationships can empower and restrict agency; grounded relationality is not inconsistent with mobility
- indigenous visions of land beyond reserves
- Centering relationships to land can end up reproducing destructive Western conceptions of belonging, nationhood…
Modernity dual potential
- Dichotomy of tradition and Modernity
- Indigenous tradition inconsistent with Modernity
- Progress understood as evolving and replacing Indigenous lifeways
- Can also impose temporal boundaries on Indigenous agency
- Can shield indigenous practices from criticism
-Therefore tradition as dynamic and constantly renegotiated. A way to relate to values not set rules and ideas
Engaging with Tradition and Feminism
- To defend roles and positions of Indigenous women, girls, and LGBTQ2+
- Regaining traditional equality through complimentary gendered roles ie: maternity or genderfluidity as part of indigenous history
- Risk of reinforcing unequal gender roles and patriarchy
Joyce Green
Tradition are not always benevolent and cannot be used as doctrines but must be critically analyzed to each situation
colonialism and feminism
-Colonial imposition of gender norms and interruption of indigenous societies
-Stereotypes that persist and render women, girls and LGBTQ2S vulnerable from inside and outside indigenous communities
-Colonial disempowerment of women through displacement in social & political structure
- Membership of Indigenous women who married out
Why say End of the World
-Destructiveness of Western lifeways and Indigenous relational lifeways avoiding the path
- Coloniality and the Destruction of Nature: Exploitation of ressource and considering nature as a commodity
A just transition
-Uniting struggle towards preventing the end and offering a positive project where everyone has basic necessities and economies respect nature
-Respecting Indigenous knowledge, sovereignty and rights
-Cannot repair relationship with environment without restoring relationship with one another
6 principles of a just transition
- “A just transition asserts Indigenous sovereignty here and abroad.”
- “It follows a fair and safe 1.5°C pathway.”
- “Polluters and the wealthy pay their fair share.”
- “miyo-pimatisiwin: Meaningful decent work in a caring economy.”: “living a good life” “we must build a regenerative economy rooted in care that allows opportunities for meaningful work for all and affords everyone access to the land, water, air, food, education, shelter, and community they need to live a good life.”
- “Globally equitable; knows no borders.”
- “sihtoskâtowin: Rooted in solidarity.” “coming together in mutual support; pulling together for survival
Fossil Fuel economy
relies on the violation of indigenous rights
Land Back
Land back as reclamation
not just the ground, or for a piece of paper that allows us to tear up and pollute the earth. We want the system that is land to be alive so that it can perpetuate itself, and perpetuate us as an extension of itself
