An intriguing examination by
Abstract: Conservation discourses tend to portray invasive species as biological entities temporally connected to colonial timelines, using terms such as “alien”, “colonizing”, “colonial”, and “native”. This focus on a colonial timeline emerges from scientific publications within conservation biology and invasion ecology and is enacted through invasive species management by state and NGO actors. Colonialism is influential for indigenous nations in myriad ways, but in what ways do indigenous understandings of invasive species engage with colonialism? We conducted ethnographic research with indigenous Anishnaabe communities to learn about the ways Anishnaabe people conceptualize invasive species as a phenomenon in the world and were gifted with three primary insights. First, Anishnaabe regard plants, like all beings, as persons that assemble into nations more so than “species”. The arrival of new plant nations is viewed by some Anishnaabe as a natural form of migration. The second insight highlights the importance of actively discovering the purpose of new species, sometimes with the assistance of animal teachers. Lastly, while Anishnaabe describe invasive species as phenomenologically entangled with colonialism, the multiple ways Anishnaabe people think about invasive species provide alternatives to native–non-native binaries that dominate much of the scientific discourse.
Link to original posting.
Quote I came across tonight:
“Ohio was the only state to house four separate facilities of the national nuclear fuels and weapons complex, each one of them built in proximity to an ancient Indian earthwork.”
It is no accident that VT Yankee sits where it is, on the Great Bend of the Kwenitekw in Sokwakik. But it is a painful reality. Exploitation of the sacred places, the places where “it all comes together” is a hallmark of Western society. It is all here yet, the land, the water, the sky, the ancestors, all of our relations, though perhaps much diminished, and with great hurt and troubling, disturbing dreams.
“I’m Chief Stevens. I’m the Chief of the Nulhegan Abenaki tribe. I want to make it clear. We are a sovereign nation. We are not victims. We would like to promote education and cultural opportunities which I think Burlington has a unique position to be able to afford that including the mural. It’s problematic just from the fact that it doesn’t represent Abenaki people. But I want to find ways to work with you guys in promoting our culture in a positive manner.”
Read the latest discussion of the Church Street mural in Burlington, Vermont from WAMC and Northeast Public Radio, with Pat Bradley.
Note: Strong medicine follows…
This reconciliation is not our reconciliation.
The only reconciliation that exists for us, as Indigenous nations, is the reconciliation we need to find within ourselves and our communities, for agreeing and complying to this madness for so long.
The only reconciliation that exists for us, is the reconciliation needed to forgive our families, our loved ones, for acting like the colonizer.
The only reconciliation we need. Is a reconciliation that doesn’t involve white skinned handshakes and five dollar handouts for our lands.
Read the full statement by Andrea Landry at The Wrong Kind of Green.
Holidays don’t simply spring into existence – they’re conceptualized, created, lobbied for, and passed into law by state and federal lawmakers. On this show, we’re looking at the New Hampshire author Sarah Hale, who helped craft the modern traditions of Thanksgiving. Also, a holiday that’s still under construction: Indigenous Peoples’ Day.
Go to 25:45 in the podcast to hear a discussion of the grassroots movement to re-envision the misrepresented glorification of Columbus Day as Indigenous Peoples’ Day, honoring those who embody the destructive aims of colonization. Featured is commentary Denise Beauregard Pouliot of the Cowasuck Band of the Pennacook Abenaki Nation.
See and hear the post on NHPR here.
Thoughts on November 25, 2017.