Tag: Indigenous Politics

Is UNDRIP legislation just another way for settler governments to delay action and maintain the status quo, or can this legislation truly transform relationships for the better?

An interview with Ginnifer Menominee on treaty holders, ceremonial jurisdiction, and Land Back in Guelph.

Why the Canadian government and industry are doing everything they can to avoid consulting with hereditary leadership on Wet’suwet’en yintah

European political traditions would have us believe that being sovereign means asserting exclusive control over a territory, whereas Prairie NDN political traditions teach us that it is through our relationship with others that we are sovereign.

From land trusts to mushroom permitting, here are some examples of what Land Back looks like on the ground

Settlers have a lot of questions about Land Back: What does it mean? Who will the land be given back to? How will it be governed? Will settlers be forced to leave the continent? Brooks Arcand-Paul and Nickita Longman help clear up some of the frequently asked questions about the Land Back movement.

When we say “Land Back” we want the system that is land to be alive so that it can perpetuate itself, and perpetuate us as an extension of itself. That’s what we want back: our place in keeping land alive and spiritually connected. 

Is the idea of Indigenous sovereignty really in conflict with the well-being of migrant communities? A review of “Home Rule: National Sovereignty and the Separation of Natives and Migrants.”

In Guatemala, traditional Indigenous governments are battling municipalities and transnational corporations for control of their land

The Beaver Lake Cree Nation is taking on the tarsands, arguing that they represent too much industrial development in the face of constitutionally protected treaty rights.

In Ontario’s Indigenous child welfare agencies, the superficial trappings of culture take the place of policies that would grant jurisdiction over Indigenous children to Indigenous families, individuals, and communities.

I have a memory. At least I think it’s a memory – it’s hard to tell sometimes between dreams, nightmares, visions, and memories. I’m choosing memory because it feels like a memory.

How can we have reconciliation if we are terminating the people whom settlers have to reconcile with?

What it really means when Indigenous protesters say “Bring back our children.” An interview with Chasity Delorme and Prescott Demas from Camp: Justice For Our Stolen Children.

No matter who’s elected national chief, the AFN is fundamentally flawed, and beyond being saved by reforms.

Through the ’60s, ’70s, and ’80s, the Canadian government took thousands of First Nations children from their families and placed them in white foster homes. I was one of them. Alienated from my language, culture, and community, I was taught to hate my people.

Most days during Gerald Stanley’s trial, the courtroom could be cut in half: the white half – family and supporters of the accused – and the brown half – family and supporters of the victim.

Protesters of the Site C dam in the Peace River Valley are facing a civil suit from both BC Hydro and the B.C. government.

The largest contemporary Indigenous art exhibition in the Winnipeg Art Gallery’s history, INSURGENCE/RESURGENCE is framed as an act of rebellion and a revitalization of Indigenous culture that challenges dominant Western methods of artmaking and presentation.

Colten Boushie’s killing and Gerald Stanley’s acquittal make it clear: justice has nothing to do with lip service, and everything to do with tangible action.