1 00:00:02,160 --> 00:00:08,480 Speaker 1: Zone media, welcome to krapen here, But you know, very 2 00:00:08,480 --> 00:00:13,000 Speaker 1: few things actually happen am addressage of Thetu channel androism. 3 00:00:13,280 --> 00:00:18,040 Speaker 2: Now, indigenoity is a contentious topic now more than ever, 4 00:00:19,040 --> 00:00:21,200 Speaker 2: not when it comes to flora and fauna. Of course, 5 00:00:21,239 --> 00:00:23,080 Speaker 2: as far as I know, it's a pretty simple matter 6 00:00:23,120 --> 00:00:26,000 Speaker 2: of being considered indigenous to an ecosystem when they haven't 7 00:00:26,000 --> 00:00:29,800 Speaker 2: been introduced through human intervention or manipulated by human cultivation, 8 00:00:30,280 --> 00:00:32,560 Speaker 2: as over millions of years, these living things have become 9 00:00:32,600 --> 00:00:36,640 Speaker 2: well suited to their habitats, carefully adapted to the regions, soil, climate, 10 00:00:36,720 --> 00:00:40,840 Speaker 2: and food web. When it comes to people, we're talking politics, 11 00:00:41,320 --> 00:00:44,360 Speaker 2: they quicks some confusion about what it means to be indigenous, 12 00:00:44,760 --> 00:00:48,479 Speaker 2: especially when questions of land rights, autonomy and reparations and 13 00:00:48,520 --> 00:00:52,560 Speaker 2: to the equation. Most people understand that Native American nations 14 00:00:52,560 --> 00:00:56,320 Speaker 2: and Aboriginal Australians are indigenous, but they don't really know 15 00:00:56,320 --> 00:00:59,800 Speaker 2: what that means. Some might then ask, well, if indigenous 16 00:00:59,760 --> 00:01:02,880 Speaker 2: just means originating from a place, then on all Homo 17 00:01:02,960 --> 00:01:06,160 Speaker 2: sapiens indigenous to Africa, why should one group's claim of 18 00:01:06,160 --> 00:01:09,800 Speaker 2: indigenity take precedence over any other. Others may ask the 19 00:01:09,880 --> 00:01:13,360 Speaker 2: question if a group occupies a region for several generations, 20 00:01:13,720 --> 00:01:17,280 Speaker 2: does that then make them indigenous? A White Americans indigenous 21 00:01:17,319 --> 00:01:19,280 Speaker 2: if their family has been there since the founding of 22 00:01:19,319 --> 00:01:22,800 Speaker 2: the US, A French fupial indigenous to France, And if so, 23 00:01:23,200 --> 00:01:27,840 Speaker 2: does that somehow justify theirs enophobia towards refugees. When generations 24 00:01:27,840 --> 00:01:31,880 Speaker 2: of martialized groups have been struggling to retain their social, cultural, economic, 25 00:01:31,920 --> 00:01:36,479 Speaker 2: and political sovereignty and achieve justice, reparations, and liberation after 26 00:01:36,560 --> 00:01:40,959 Speaker 2: centuries of oppression and attempted annihilation, we need to stand 27 00:01:41,080 --> 00:01:44,920 Speaker 2: in informed solidarity. Thus, it is vital for us to 28 00:01:44,959 --> 00:01:48,920 Speaker 2: understand what it means to be indigenous from what I 29 00:01:48,960 --> 00:01:51,320 Speaker 2: gather through my research, which was focused on the work 30 00:01:51,360 --> 00:01:54,840 Speaker 2: of just a few North American indigenous scholars Tayaki Alfred, 31 00:01:55,000 --> 00:01:58,840 Speaker 2: Jeff Corticell, and Robin Wild Chimera inditionity can be interpreted 32 00:01:58,960 --> 00:02:03,200 Speaker 2: as a matter of colonial relationship and or as a 33 00:02:03,200 --> 00:02:07,520 Speaker 2: matter of a land relationship, a relationship to place. These 34 00:02:07,520 --> 00:02:11,480 Speaker 2: two definitions are of course highly overlappened. You really can't 35 00:02:11,520 --> 00:02:15,280 Speaker 2: get away from how colonization informed the land and vice versa. 36 00:02:15,919 --> 00:02:19,800 Speaker 2: But let's start with the first interpretation of indignity. According 37 00:02:19,800 --> 00:02:25,480 Speaker 2: to Taiyaki Alfred and Jeff Cordicell, indigenousness is an identity constructed, shaped, 38 00:02:25,639 --> 00:02:30,359 Speaker 2: and lived in the politicized context of contemporary colonialism. It 39 00:02:30,480 --> 00:02:34,080 Speaker 2: is an existence oppositional to colonial societies and states, and 40 00:02:34,120 --> 00:02:38,799 Speaker 2: a consciousness of struggle against such forces of colonization. No 41 00:02:38,960 --> 00:02:42,359 Speaker 2: two indigenous groups are exactly alike, of course, there is 42 00:02:42,400 --> 00:02:46,960 Speaker 2: significant diversity in their cultures, contexts, and relationships with colonial forces, 43 00:02:47,400 --> 00:02:50,320 Speaker 2: but they do share that struggle to survive as distinct 44 00:02:50,360 --> 00:02:55,079 Speaker 2: peoples in an environment hostile to their existence. Efforts to 45 00:02:55,160 --> 00:02:58,560 Speaker 2: marginalize and eradicate indigenous peoples may not always be as 46 00:02:58,600 --> 00:03:03,519 Speaker 2: overoid as they once will, with some noticeably overt exceptions, 47 00:03:03,960 --> 00:03:07,560 Speaker 2: but the historic and ongoing dispossession of Indigenous peoples, the 48 00:03:07,600 --> 00:03:11,320 Speaker 2: erasure of Indigenous histories, geographies, and languages, and the current 49 00:03:11,320 --> 00:03:17,080 Speaker 2: situation of deprivation persist. Nonetheless, even so called reconciliation efforts 50 00:03:17,240 --> 00:03:20,680 Speaker 2: are tainted by the reality that Indigenous peoples remain, as 51 00:03:20,720 --> 00:03:26,160 Speaker 2: in earlier colonial eras fundamentally occupied and disempowered peoples, stripped 52 00:03:26,200 --> 00:03:29,600 Speaker 2: of autonomy in their own homelands and pressured into surrender 53 00:03:29,880 --> 00:03:33,920 Speaker 2: and cooperation with an inherently unjust colonial order just to 54 00:03:34,000 --> 00:03:38,520 Speaker 2: ensure their basic physical survival. By this understanding of indigenity, 55 00:03:38,920 --> 00:03:42,160 Speaker 2: it can be set up without a colonizer, without systems 56 00:03:42,200 --> 00:03:46,120 Speaker 2: in place and actions being taken to marginalize, disempower, and 57 00:03:46,240 --> 00:03:50,160 Speaker 2: destroy their societies in favor of a colonial replacement. There's 58 00:03:50,240 --> 00:03:54,520 Speaker 2: no need for the concept of indigenous. Without colonialism, there 59 00:03:54,520 --> 00:03:57,200 Speaker 2: will be no status of indigenous to be imposed upon 60 00:03:57,240 --> 00:03:59,800 Speaker 2: the groups of people whose very existence and claims the 61 00:04:00,600 --> 00:04:04,440 Speaker 2: is an obstacles that colonial endeavor. The un work in 62 00:04:04,480 --> 00:04:08,040 Speaker 2: group of Indigenous Issues drew partially from this understanding when 63 00:04:08,080 --> 00:04:13,880 Speaker 2: attempting to define indigenous peoples in nineteen eighty six. Indigenous communities, peoples, 64 00:04:13,880 --> 00:04:17,240 Speaker 2: and nations are those which have in a historical continuity 65 00:04:17,320 --> 00:04:20,160 Speaker 2: with pre invasion and pre colonial societies they developed in 66 00:04:20,160 --> 00:04:24,080 Speaker 2: their territories. Consider themselves distinct from other sectors the societies 67 00:04:24,160 --> 00:04:27,920 Speaker 2: now prevailing on those territories or parts of them. They 68 00:04:28,000 --> 00:04:31,479 Speaker 2: form at present non dominant sectors of society, and are 69 00:04:31,560 --> 00:04:35,320 Speaker 2: determined to preserve, develop, and transmit to future generations their 70 00:04:35,360 --> 00:04:39,000 Speaker 2: ancestral territories and the ethnic identity as the basis of 71 00:04:39,040 --> 00:04:42,280 Speaker 2: their continued existems as peoples in accordance with their own 72 00:04:42,320 --> 00:04:47,880 Speaker 2: cultural patterns, social institutions, and legal systems. By this definition, 73 00:04:48,240 --> 00:04:53,120 Speaker 2: Amerindians in the Caribbean, Aboriginal Australians, Adivasis in India, Native 74 00:04:53,120 --> 00:05:01,640 Speaker 2: North and South Americans, Siberians, Ainu Goods, Syrians, Yazidi, Palestinians, Amasafe, Sami, Basque, 75 00:05:02,000 --> 00:05:08,360 Speaker 2: Sami Basques, Hawaiians, Maori, san Guti, Papuans, Schams, and many 76 00:05:08,400 --> 00:05:14,040 Speaker 2: more are all indigenous peoples. There are layers of nuance 77 00:05:14,200 --> 00:05:17,400 Speaker 2: yet to be highlighted. The colonial situation is not a 78 00:05:17,440 --> 00:05:21,760 Speaker 2: simple binary of indigenous and colonists. For example, in much 79 00:05:21,800 --> 00:05:25,080 Speaker 2: of the Americas, Africans who were indigenous to their own 80 00:05:25,080 --> 00:05:29,760 Speaker 2: homelands were displaced and enslaved under the colonal regime. They 81 00:05:29,800 --> 00:05:32,880 Speaker 2: may not be indigenous to the Americas, but they won't 82 00:05:32,920 --> 00:05:36,960 Speaker 2: drive and settled colonial society either. In fact, someone enslaved 83 00:05:36,960 --> 00:05:40,520 Speaker 2: for inditionous people as well. At the same time, some 84 00:05:40,600 --> 00:05:43,800 Speaker 2: members of the African diaspora would join existing indigenous societies 85 00:05:44,000 --> 00:05:46,640 Speaker 2: and later create their own, such as the Garifuna of 86 00:05:46,680 --> 00:05:52,279 Speaker 2: Saint Vincent, Honduras and Belize. Meanwhile, in modern Africa, so 87 00:05:52,440 --> 00:05:55,800 Speaker 2: all African ethnic groups can technically be considered indigenous to 88 00:05:55,839 --> 00:05:59,919 Speaker 2: the continent. The concept of specific indigenous peoples within Africa 89 00:06:00,400 --> 00:06:04,000 Speaker 2: refers to those groups whose traditional practices and land claims 90 00:06:04,160 --> 00:06:07,000 Speaker 2: have been placed outside of the dominant state systems and 91 00:06:07,120 --> 00:06:10,560 Speaker 2: exist in the conflict with the objectives and policies implemented 92 00:06:10,600 --> 00:06:15,360 Speaker 2: by post colonial governments, companies, and the surrounding dominant societies. 93 00:06:16,480 --> 00:06:19,480 Speaker 2: Such a definition can similarly be applied to modern day Asia, 94 00:06:19,880 --> 00:06:24,479 Speaker 2: where governments like Indonesia, India, China, Vietnam, and Bangladesh have 95 00:06:24,600 --> 00:06:28,960 Speaker 2: infamously refused to recognize the existence of indigenous peoples within 96 00:06:29,000 --> 00:06:32,920 Speaker 2: their territories. These countries, like most countries in the world, 97 00:06:33,360 --> 00:06:37,440 Speaker 2: did not ratify the International Labor Organization Convention one sixty 98 00:06:37,560 --> 00:06:40,440 Speaker 2: nine in nineteen eighty nine, known as the Indigenous and 99 00:06:40,520 --> 00:06:44,880 Speaker 2: Tribal People's Convention concerning the Rights of Indigenous Peoples. The 100 00:06:45,000 --> 00:06:47,800 Speaker 2: UNS Declaration of the Rights of Indigenous Peoples pass in 101 00:06:47,839 --> 00:06:51,159 Speaker 2: two thousand and seven, would however, be voted on approvingly 102 00:06:51,200 --> 00:06:53,760 Speaker 2: by most of the world, including the same countries that 103 00:06:53,800 --> 00:06:58,000 Speaker 2: haven't recognized the indigenous peoples within their borders. All four 104 00:06:58,040 --> 00:07:03,039 Speaker 2: of the countries have rejected that particular asis, Canada, America, Australia, 105 00:07:03,120 --> 00:07:06,080 Speaker 2: and New Zealand will later change their vote in favor 106 00:07:06,240 --> 00:07:09,159 Speaker 2: of the declaration, of course, with their own tact on 107 00:07:09,240 --> 00:07:13,920 Speaker 2: interpretations and emphasis on the declarations legally non binding nature, 108 00:07:14,440 --> 00:07:18,640 Speaker 2: as is to be expected from settler colonial societies. There 109 00:07:18,680 --> 00:07:22,280 Speaker 2: are approximately two hundred and fifty to six hundred million 110 00:07:22,320 --> 00:07:26,320 Speaker 2: inditionous peoples around the world today, each facing the reality 111 00:07:26,360 --> 00:07:30,320 Speaker 2: of having their lands, cultures, and forms of organization attacked, 112 00:07:30,640 --> 00:07:35,480 Speaker 2: co opted, commodified, and reconstructed by various states, regardless of 113 00:07:35,520 --> 00:07:40,120 Speaker 2: their legal recognition. Inditionous peoples themselves have long understood that 114 00:07:40,160 --> 00:07:43,000 Speaker 2: the endurances of people will continue to depend on their 115 00:07:43,040 --> 00:07:47,480 Speaker 2: connection to land, culture, and community, which brings us to 116 00:07:47,520 --> 00:07:51,400 Speaker 2: the second interpretation of indigenity, closely related to the first, 117 00:07:51,840 --> 00:07:55,440 Speaker 2: as an identity rooted in a relationship to place, whether 118 00:07:55,480 --> 00:07:58,880 Speaker 2: that be physical as with land, social as with community, 119 00:07:59,320 --> 00:08:03,640 Speaker 2: or cultural as with culture. An indigenous relationship to land 120 00:08:03,720 --> 00:08:07,280 Speaker 2: must be reciprocal with give and take, based on a 121 00:08:07,360 --> 00:08:09,280 Speaker 2: view of the land and water as a gift that 122 00:08:09,360 --> 00:08:14,160 Speaker 2: must be cared for over generations. According to Hodenosuni mythology, 123 00:08:14,240 --> 00:08:18,360 Speaker 2: as recounted by Robin Walkimur in Breaden Sweet Grass, the 124 00:08:18,400 --> 00:08:21,720 Speaker 2: mother goddess Skywoman came to the land as an immigrant 125 00:08:21,720 --> 00:08:25,880 Speaker 2: from the heavens, but became indigenous by listening to the land, 126 00:08:26,280 --> 00:08:28,920 Speaker 2: learning from other species to understand how to live on it, 127 00:08:29,320 --> 00:08:32,280 Speaker 2: given as she received, and caring for the earth and 128 00:08:32,320 --> 00:08:34,720 Speaker 2: its keepers for the sake of those who would inherit 129 00:08:34,720 --> 00:08:38,480 Speaker 2: it when she passed on. In their view, the land 130 00:08:38,679 --> 00:08:43,000 Speaker 2: is identity, It is ancestral connection, it is pharmacy, it 131 00:08:43,080 --> 00:08:45,839 Speaker 2: is library, and it is home, the source of all 132 00:08:45,880 --> 00:08:48,840 Speaker 2: that sustains, and the sacred ground upon which those would 133 00:08:48,880 --> 00:08:53,320 Speaker 2: observe their responsibility to the world. By this understanding, it 134 00:08:53,320 --> 00:08:55,880 Speaker 2: can be said that indigenity is born out of land 135 00:08:55,920 --> 00:09:02,160 Speaker 2: connection established through observation and relationship. Indigenous peoples have historically 136 00:09:02,200 --> 00:09:06,200 Speaker 2: been mobile, either by choice or by force, but regardless 137 00:09:06,200 --> 00:09:08,760 Speaker 2: of where they might find themselves home land or not, 138 00:09:09,360 --> 00:09:12,280 Speaker 2: even if there were other indigenous peoples in their new environments, 139 00:09:12,920 --> 00:09:15,960 Speaker 2: as long as they observed the processes and ceremonies of 140 00:09:16,040 --> 00:09:20,920 Speaker 2: generational relationship building based on mutual respect, understanding, and love 141 00:09:20,960 --> 00:09:35,480 Speaker 2: for the land in common, they remained indigenous. So then 142 00:09:35,840 --> 00:09:39,319 Speaker 2: the question might arise, why aren't settlers indigenous to place 143 00:09:39,640 --> 00:09:42,920 Speaker 2: if their family has lived in land for generations. The 144 00:09:43,000 --> 00:09:48,240 Speaker 2: answer lies in relationship. Settler society as a whole is 145 00:09:48,280 --> 00:09:52,000 Speaker 2: based on an extractivist capitalist relationship with the land, focus 146 00:09:52,040 --> 00:09:55,800 Speaker 2: on exploiting the land and its resources. Without a relationship 147 00:09:55,800 --> 00:09:58,880 Speaker 2: with the land that extends reverence to a deeper understanding 148 00:09:58,920 --> 00:10:02,920 Speaker 2: of its complex into the settler society can never become 149 00:10:03,040 --> 00:10:06,840 Speaker 2: indigenous to place. Of course, it goes with out saying 150 00:10:06,880 --> 00:10:10,800 Speaker 2: that every indigenous group or indigenous practice is perfectly sustainable. 151 00:10:11,480 --> 00:10:15,679 Speaker 2: Some have been rather destructive and even speciocidal. But if 152 00:10:15,679 --> 00:10:18,160 Speaker 2: we are to work with this definition, to conceive of 153 00:10:18,160 --> 00:10:20,960 Speaker 2: being indigenous is something based on cultivating a long term 154 00:10:21,040 --> 00:10:25,920 Speaker 2: relationship to place. That indigenity must be contingent or maintaining 155 00:10:25,960 --> 00:10:31,240 Speaker 2: the health and longevity of that relationship. Without community, there 156 00:10:31,320 --> 00:10:34,880 Speaker 2: cannot be indigenity. Much like the trees in a forest 157 00:10:34,880 --> 00:10:38,480 Speaker 2: are interconnected by subterranean networks of my curacy which enable 158 00:10:38,520 --> 00:10:41,720 Speaker 2: them to share resources and survive as a whole. In 159 00:10:41,800 --> 00:10:45,000 Speaker 2: order to be indigenous to place, community must exist to 160 00:10:45,040 --> 00:10:47,840 Speaker 2: sustain that web of reciprostitute the land so that it 161 00:10:47,880 --> 00:10:52,960 Speaker 2: all may flourish. Indigity to place extends to culture as well, 162 00:10:53,280 --> 00:10:55,440 Speaker 2: which is deeply tied to the land. It develops on 163 00:10:56,360 --> 00:11:02,079 Speaker 2: cultural ceremonies. According to Chimera, focus attention Attention becomes intention. 164 00:11:02,800 --> 00:11:05,720 Speaker 2: If you stand together and profess a thing before your community, 165 00:11:06,200 --> 00:11:10,280 Speaker 2: it holds you accountable. Ceremonies transcend the boundaries of the 166 00:11:10,280 --> 00:11:15,640 Speaker 2: individual and resonate beyond the human realm. Such practices should 167 00:11:15,679 --> 00:11:20,400 Speaker 2: be reciprocal, as ceremonies create communities, and communities create ceremonies 168 00:11:20,720 --> 00:11:24,800 Speaker 2: as well as organic not appropriate in existing cultural celebrations 169 00:11:25,040 --> 00:11:29,400 Speaker 2: or tendon toward the commercial. Our social fabric has become 170 00:11:29,600 --> 00:11:33,840 Speaker 2: withered and fragmented by the pace of modern life, leaving 171 00:11:33,920 --> 00:11:37,320 Speaker 2: little room for ceremonies outside of religion or rites of 172 00:11:37,360 --> 00:11:42,439 Speaker 2: personal transitions such as birthdays, weddings, and funerals. But ceremonies 173 00:11:42,760 --> 00:11:45,559 Speaker 2: and the shared emotions they generate are part of what 174 00:11:45,640 --> 00:11:49,760 Speaker 2: builds community. When we gather for graduations, for example, a 175 00:11:49,800 --> 00:11:53,719 Speaker 2: sense of pride, relief, nostalgia, and excitement build in the 176 00:11:53,800 --> 00:11:57,079 Speaker 2: social atmosphere, hopefully fuel in the confidence and strength of 177 00:11:57,120 --> 00:12:00,280 Speaker 2: those who are going on to pursue their passions. But 178 00:12:00,360 --> 00:12:03,600 Speaker 2: Kimura wants us to imagine standing by a river flooded 179 00:12:03,600 --> 00:12:06,640 Speaker 2: with those same feelings as the salmon margins the auditorium 180 00:12:06,760 --> 00:12:11,400 Speaker 2: of their estuary being indigenous to place means cultivating cultural 181 00:12:11,440 --> 00:12:15,280 Speaker 2: ceremonies that honor the land and all the cycles and 182 00:12:15,400 --> 00:12:19,040 Speaker 2: seasons of life within it. Now that we have a 183 00:12:19,080 --> 00:12:22,080 Speaker 2: clearer understanding of these two distinct yet related understandings of 184 00:12:22,080 --> 00:12:25,160 Speaker 2: indigenity as both an identity formed as part of a 185 00:12:25,160 --> 00:12:28,720 Speaker 2: clual relationship and an identity rooted in a relationship to place, 186 00:12:29,520 --> 00:12:31,839 Speaker 2: I believe that we should explore how this understanding can 187 00:12:31,840 --> 00:12:38,680 Speaker 2: be applied to decolonization and social revolution. Decolonization is the 188 00:12:38,720 --> 00:12:42,680 Speaker 2: process of unsettling colonial power structures, whether that be through 189 00:12:42,720 --> 00:12:46,560 Speaker 2: overturning acts of enclosure by building new commons, overturned acts 190 00:12:46,559 --> 00:12:50,160 Speaker 2: of possession by reclaiming our spaces and identities, or overturning 191 00:12:50,200 --> 00:12:54,920 Speaker 2: acts of administration through social revolution. Social revolution is a 192 00:12:54,920 --> 00:13:01,000 Speaker 2: complete transformation of our society, economy, culture, philosophy, technology, relationships 193 00:13:01,000 --> 00:13:06,559 Speaker 2: and politics, an ongoing and heterogenous change in people's powers, tribes, 194 00:13:06,559 --> 00:13:10,679 Speaker 2: and consciousness through practical education, as well as a progressive 195 00:13:10,720 --> 00:13:15,560 Speaker 2: breakdown and transformation of existence, systems and institutions punctuated by 196 00:13:15,600 --> 00:13:19,440 Speaker 2: major ruptures and advances, or with the aim of self liberation. 197 00:13:20,240 --> 00:13:23,439 Speaker 2: It takes confrontation with the powers that be non cooperation 198 00:13:23,520 --> 00:13:26,720 Speaker 2: with the established order of things, and prefiguration of new 199 00:13:26,760 --> 00:13:30,960 Speaker 2: social relations institutions and infrastructure and practices in the here 200 00:13:31,120 --> 00:13:35,360 Speaker 2: and now. If we maintain the interpretation of indignity as 201 00:13:35,400 --> 00:13:38,319 Speaker 2: based on one's position in a colonial relationship, then the 202 00:13:38,360 --> 00:13:42,800 Speaker 2: decolonization process will entail the abolition of that relationship as 203 00:13:42,840 --> 00:13:47,000 Speaker 2: the premise of identity and therefore the abolition of indignity 204 00:13:47,400 --> 00:13:52,280 Speaker 2: as a status. Colonial legacies have effectively left indigenous communities 205 00:13:52,400 --> 00:13:57,720 Speaker 2: legally and politically compartmentalized and culturally, socially and spiritually weakened 206 00:13:57,880 --> 00:14:00,640 Speaker 2: within the narrow parameters of the state, where they end 207 00:14:00,720 --> 00:14:03,800 Speaker 2: up diverting the crucial energy necessary to confront state power 208 00:14:04,080 --> 00:14:07,600 Speaker 2: and develop the process of the econization toward mimicking the 209 00:14:07,600 --> 00:14:11,720 Speaker 2: practices of the dominant non indigenous legal political institutions through 210 00:14:11,800 --> 00:14:17,200 Speaker 2: for example, land claims and self government processes. What the 211 00:14:17,200 --> 00:14:22,240 Speaker 2: deconalization movement needs, according to Maya Yucateco poet Fliciano Sanchez Chan, 212 00:14:22,760 --> 00:14:28,200 Speaker 2: are zones of refuge, places where indigenous knowledge can be guarded, exercised, 213 00:14:28,200 --> 00:14:33,040 Speaker 2: and sustained. In Mesoamerica, these zones of refuge represent safe 214 00:14:33,040 --> 00:14:36,720 Speaker 2: spaces where the diverse cultural expressions of the region can 215 00:14:36,760 --> 00:14:40,000 Speaker 2: persist in spite of state efforts to create a homogenized 216 00:14:40,120 --> 00:14:44,600 Speaker 2: Mexican national identity. The concept of zones of refuge is 217 00:14:44,600 --> 00:14:48,160 Speaker 2: consistent of the traditional objectives of cultural preservation and autonomy, 218 00:14:48,560 --> 00:14:51,760 Speaker 2: or the social revolutionary aims of prefiguration, which seeks to 219 00:14:51,800 --> 00:14:55,640 Speaker 2: stow the seeds of future relationships, institutions and practices in 220 00:14:55,680 --> 00:14:58,720 Speaker 2: the here and now. To the expansion of zones of 221 00:14:58,720 --> 00:15:02,640 Speaker 2: refuge and other institutions resistance and autonomy, we can realize 222 00:15:02,680 --> 00:15:08,560 Speaker 2: decononization in reality. But again, this idea of indigenativ econization 223 00:15:09,160 --> 00:15:12,080 Speaker 2: is just one understanding of the term. We need to 224 00:15:12,120 --> 00:15:16,040 Speaker 2: explore another approach to the declonization, one that recognizes the 225 00:15:16,080 --> 00:15:20,600 Speaker 2: power and potential of indigenous relationships with the land. Globally, 226 00:15:21,080 --> 00:15:24,440 Speaker 2: the UN recognizes that additionous people to protect eighty percent 227 00:15:24,560 --> 00:15:27,960 Speaker 2: of the world's remaining in biodiversity, and scientists have shown 228 00:15:28,200 --> 00:15:32,400 Speaker 2: that indigenous management practices in Brazil, Canada, and Australia provide 229 00:15:32,440 --> 00:15:35,640 Speaker 2: the same level of ecosystem support and protection as any 230 00:15:35,720 --> 00:15:39,880 Speaker 2: imposed protected area, which makes it abundantly clear the colonial 231 00:15:40,040 --> 00:15:44,960 Speaker 2: approach of conservation via dispossession removes the very people who 232 00:15:45,000 --> 00:15:49,560 Speaker 2: take care of our most important ecosystems over the course 233 00:15:49,600 --> 00:15:53,280 Speaker 2: of braidiance. Sweet grass robin wall chimera highlights the reciprocal 234 00:15:53,360 --> 00:15:56,720 Speaker 2: relationship with the earth that many indigenous groups, including her 235 00:15:56,760 --> 00:16:01,680 Speaker 2: Potwatomi culture, have cultivated over generation. The principles of the 236 00:16:01,680 --> 00:16:05,160 Speaker 2: gift economy is an essential aspect to this relationship, which 237 00:16:05,200 --> 00:16:09,440 Speaker 2: forms the basis of indigenity to place. The gift economy 238 00:16:09,480 --> 00:16:12,360 Speaker 2: is a system of exchange where resources and services are 239 00:16:12,400 --> 00:16:16,840 Speaker 2: shared without expectation of remuneration or quit brokeu. The gift 240 00:16:16,880 --> 00:16:20,080 Speaker 2: economy extends not just a people, but also our non 241 00:16:20,200 --> 00:16:24,400 Speaker 2: human can caring and being cared for. In turn, if 242 00:16:24,400 --> 00:16:27,320 Speaker 2: we want to restore that relationship, we can start by 243 00:16:27,360 --> 00:16:30,840 Speaker 2: planting a garden. A garden could be a heathen for 244 00:16:30,960 --> 00:16:34,600 Speaker 2: native flora, a rest in place verus fauna, a feast 245 00:16:34,640 --> 00:16:38,640 Speaker 2: for dangered pollinators, a sustainer of local water table, and 246 00:16:38,680 --> 00:16:42,120 Speaker 2: a hub of thriving soil. Not only does it benefit 247 00:16:42,160 --> 00:16:44,360 Speaker 2: both our health and the health of the planet, but 248 00:16:44,520 --> 00:16:47,560 Speaker 2: is also a nurstry for nurturing or connection that extends 249 00:16:47,600 --> 00:16:51,080 Speaker 2: beyond that small patch of dute. I don't believe that 250 00:16:51,120 --> 00:16:54,080 Speaker 2: merely building a connection of the land can make someone indigenous, 251 00:16:54,480 --> 00:16:57,120 Speaker 2: but not being indigenous doesn't exclude us from aiding the 252 00:16:57,200 --> 00:17:00,520 Speaker 2: renewal of the world. Kimer uses the exam of the 253 00:17:00,520 --> 00:17:03,680 Speaker 2: broad leaf planting or son as the white man's footprint. 254 00:17:04,480 --> 00:17:07,400 Speaker 2: Despite not being indigenous to the Americas, it has become 255 00:17:07,400 --> 00:17:10,240 Speaker 2: an honored member of the plant community because it thrives 256 00:17:10,240 --> 00:17:13,280 Speaker 2: as a good neighbor instead of as a destructive invader. 257 00:17:14,080 --> 00:17:17,760 Speaker 2: While other invasive species poisonless soil or overrun the land, 258 00:17:18,200 --> 00:17:20,760 Speaker 2: the white man's footprint are called a strategy of helpful 259 00:17:20,880 --> 00:17:24,679 Speaker 2: co existence, even sharing some of its healing properties with 260 00:17:24,800 --> 00:17:28,480 Speaker 2: those who ask of it. It is not indigenous, but 261 00:17:28,600 --> 00:17:33,919 Speaker 2: it has become naturalized. Quote. Being naturalized to a place 262 00:17:34,080 --> 00:17:36,040 Speaker 2: means to live as if this is the land that 263 00:17:36,119 --> 00:17:38,440 Speaker 2: feeds you, as if these are the strains from which 264 00:17:38,440 --> 00:17:40,919 Speaker 2: you drink to build your body and fill your spirit. 265 00:17:41,520 --> 00:17:44,640 Speaker 2: To become naturalized is to know that your ancestors lie 266 00:17:44,680 --> 00:17:47,280 Speaker 2: in this ground. Hey you will give your gifts and 267 00:17:47,359 --> 00:17:50,719 Speaker 2: meet your responsibilities. To become naturalized is to live as 268 00:17:50,720 --> 00:17:54,119 Speaker 2: if your children's future matters. To take care of the 269 00:17:54,200 --> 00:17:56,760 Speaker 2: land as if our lives and the lives of all 270 00:17:56,800 --> 00:18:01,680 Speaker 2: our relatives depend on it, because they do decolonization require 271 00:18:01,760 --> 00:18:05,840 Speaker 2: us to uproot invasive irreferend and destructive individualists, capitalists, setlers 272 00:18:05,880 --> 00:18:08,840 Speaker 2: societies in order to rebuild in a way that treats 273 00:18:08,880 --> 00:18:11,479 Speaker 2: the land like the home that we share. And our 274 00:18:11,480 --> 00:18:14,760 Speaker 2: response will for it will require us to receive honor 275 00:18:14,800 --> 00:18:17,560 Speaker 2: the knowledge in the land, to care for its keepers, 276 00:18:17,840 --> 00:18:20,840 Speaker 2: and pass on that knowledge the next generation. And it 277 00:18:20,880 --> 00:18:25,200 Speaker 2: is crucial that we elevate Indigenous voices, knowledges, and pedagogical 278 00:18:25,280 --> 00:18:29,080 Speaker 2: approaches in pursuit of this aim or power to all 279 00:18:29,080 --> 00:18:32,919 Speaker 2: the people this has been It could happen here peace. 280 00:18:38,920 --> 00:18:41,320 Speaker 3: It could happen here as a production of cool Zone Media. 281 00:18:41,520 --> 00:18:44,200 Speaker 3: For more podcasts from coal Zone Media, visit our website 282 00:18:44,240 --> 00:18:46,480 Speaker 3: cool Zonemedia dot com or check us out on the 283 00:18:46,480 --> 00:18:50,040 Speaker 3: iHeartRadio app, Apple Podcasts, or wherever you listen to podcasts. 284 00:18:50,320 --> 00:18:52,439 Speaker 3: You can find sources for It could Happen Here, updated 285 00:18:52,520 --> 00:18:56,000 Speaker 3: monthly at cool zone Media dot com slash sources. Thanks 286 00:18:56,000 --> 00:18:56,560 Speaker 3: for listening.