How Do You Say Idle No More in Anishinaabemowin?

How Do You Say Idle No More in Anishinaabemowin?

Perhaps what has hit me the hardest as the Idle No More movement develops, is the reminder that I still can’t answer that question with confidence. Nin-gagwe-nitaa- anishinaabem. I’m trying to learn Ojibwe. I was raised in Ottawa, and my mother was adopted during the Sixties Scoop and raised in a non-Anishinaabe household. My kookum attended Cecilia Jeffrey Indian Residential School in Kenora, and she passed on years before anyone in my family could find her. All of her children were taken from her. Nobody in my immediate family speaks the language fluently. Bangii eta ni-nisidotam. I can understand only a little. I hope that my relations living on and near Obishikokaang hold onto the language. Reconnecting with our extended family is an ongoing, long-term process, and there are many relatives I have yet to meet. Many other Indigenous people can share similar stories on how the Canadian state has implemented strategies to rip apart their families and impede the transmission of language between generations. Residential schooling, adoption, hospitalization. Enfranchisement, marrying out. You hear these words and terms over and over again. These are all strategies of colonization, and they have been very, very effective.

Read to the end– they collect multiple translations.

Fabian Romero • falling apart: a strategy in self care and activism

falling apart: a strategy in self care and activism, via Joanne.

my work being one of witnessing the hard feelings unfold, of creating a space of honest conversation where anyone of any gender can fall apart around me and i will listen, i will love, i will honor your survival and remind you that it is okay to let it out that you cannot hold all that pain inside.

as a masculine person of color i take this role seriously. often this role falls on the backs of women, of femmes and that is playing into patriarchy.

Decolonization is not a metaphor

Decolonization is not a metaphor, Eve Tuck, K. Wayne Yang in Decolonization: Indigeneity, Education & Society.

Decolonization brings about the repatriation of Indigenous land and life; it is not a metaphor for other things we want to do to improve our societies and schools. The easy adoption of decolonizing discourse by educational advocacy and scholarship, evidenced by the increasing number of calls to “decolonize our schools,” or use “decolonizing methods,” or, “decolonize student thinking”, turns decolonization into a metaphor. As important as their goals may be, social justice, critical methodologies, or approaches that decenter settler perspectives have objectives that may be incommensurable with decolonization. Because settler colonialism is built upon an entangled triad structure of settler-native-slave, the decolonial desires of white, nonwhite, immigrant, postcolonial, and oppressed people, can similarly be entangled in resettlement, reoccupation, and reinhabitation that actually further settler colonialism. The metaphorization of decolonization makes possible a set of evasions, or “settler moves to innocence”, that problematically attempt to reconcile settler guilt and complicity, and rescue settler futurity. In this article, we analyze multiple settler moves towards innocence in order to forward “an ethic of incommensurability” that recognizes what is distinct and what is sovereign for project(s) of decolonization in relation to human and civil rights based social justice projects. We also point to unsettling themes within transnational/Third World decolonizations, abolition, and critical space-place pedagogies, which challenge the coalescence of social justice endeavors, making room for more meaningful potential alliances.