WEBVTT - The Meaning of Indigeneity feat. Andrew

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<v Speaker 1>Zone media, welcome to krapen here, But you know, very

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<v Speaker 1>few things actually happen am addressage of Thetu channel androism.

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<v Speaker 2>Now, indigenoity is a contentious topic now more than ever,

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<v Speaker 2>not when it comes to flora and fauna. Of course,

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<v Speaker 2>as far as I know, it's a pretty simple matter

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<v Speaker 2>of being considered indigenous to an ecosystem when they haven't

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<v Speaker 2>been introduced through human intervention or manipulated by human cultivation,

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<v Speaker 2>as over millions of years, these living things have become

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<v Speaker 2>well suited to their habitats, carefully adapted to the regions, soil, climate,

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<v Speaker 2>and food web. When it comes to people, we're talking politics,

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<v Speaker 2>they quicks some confusion about what it means to be indigenous,

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<v Speaker 2>especially when questions of land rights, autonomy and reparations and

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<v Speaker 2>to the equation. Most people understand that Native American nations

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<v Speaker 2>and Aboriginal Australians are indigenous, but they don't really know

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<v Speaker 2>what that means. Some might then ask, well, if indigenous

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<v Speaker 2>just means originating from a place, then on all Homo

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<v Speaker 2>sapiens indigenous to Africa, why should one group's claim of

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<v Speaker 2>indigenity take precedence over any other. Others may ask the

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<v Speaker 2>question if a group occupies a region for several generations,

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<v Speaker 2>does that then make them indigenous? A White Americans indigenous

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<v Speaker 2>if their family has been there since the founding of

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<v Speaker 2>the US, A French fupial indigenous to France, And if so,

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<v Speaker 2>does that somehow justify theirs enophobia towards refugees. When generations

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<v Speaker 2>of martialized groups have been struggling to retain their social, cultural, economic,

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<v Speaker 2>and political sovereignty and achieve justice, reparations, and liberation after

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<v Speaker 2>centuries of oppression and attempted annihilation, we need to stand

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<v Speaker 2>in informed solidarity. Thus, it is vital for us to

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<v Speaker 2>understand what it means to be indigenous from what I

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<v Speaker 2>gather through my research, which was focused on the work

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<v Speaker 2>of just a few North American indigenous scholars Tayaki Alfred,

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<v Speaker 2>Jeff Corticell, and Robin Wild Chimera inditionity can be interpreted

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<v Speaker 2>as a matter of colonial relationship and or as a

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<v Speaker 2>matter of a land relationship, a relationship to place. These

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<v Speaker 2>two definitions are of course highly overlappened. You really can't

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<v Speaker 2>get away from how colonization informed the land and vice versa.

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<v Speaker 2>But let's start with the first interpretation of indignity. According

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<v Speaker 2>to Taiyaki Alfred and Jeff Cordicell, indigenousness is an identity constructed, shaped,

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<v Speaker 2>and lived in the politicized context of contemporary colonialism. It

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<v Speaker 2>is an existence oppositional to colonial societies and states, and

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<v Speaker 2>a consciousness of struggle against such forces of colonization. No

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<v Speaker 2>two indigenous groups are exactly alike, of course, there is

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<v Speaker 2>significant diversity in their cultures, contexts, and relationships with colonial forces,

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<v Speaker 2>but they do share that struggle to survive as distinct

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<v Speaker 2>peoples in an environment hostile to their existence. Efforts to

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<v Speaker 2>marginalize and eradicate indigenous peoples may not always be as

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<v Speaker 2>overoid as they once will, with some noticeably overt exceptions,

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<v Speaker 2>but the historic and ongoing dispossession of Indigenous peoples, the

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<v Speaker 2>erasure of Indigenous histories, geographies, and languages, and the current

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<v Speaker 2>situation of deprivation persist. Nonetheless, even so called reconciliation efforts

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<v Speaker 2>are tainted by the reality that Indigenous peoples remain, as

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<v Speaker 2>in earlier colonial eras fundamentally occupied and disempowered peoples, stripped

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<v Speaker 2>of autonomy in their own homelands and pressured into surrender

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<v Speaker 2>and cooperation with an inherently unjust colonial order just to

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<v Speaker 2>ensure their basic physical survival. By this understanding of indigenity,

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<v Speaker 2>it can be set up without a colonizer, without systems

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<v Speaker 2>in place and actions being taken to marginalize, disempower, and

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<v Speaker 2>destroy their societies in favor of a colonial replacement. There's

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<v Speaker 2>no need for the concept of indigenous. Without colonialism, there

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<v Speaker 2>will be no status of indigenous to be imposed upon

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<v Speaker 2>the groups of people whose very existence and claims the

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<v Speaker 2>is an obstacles that colonial endeavor. The un work in

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<v Speaker 2>group of Indigenous Issues drew partially from this understanding when

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<v Speaker 2>attempting to define indigenous peoples in nineteen eighty six. Indigenous communities, peoples,

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<v Speaker 2>and nations are those which have in a historical continuity

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<v Speaker 2>with pre invasion and pre colonial societies they developed in

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<v Speaker 2>their territories. Consider themselves distinct from other sectors the societies

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<v Speaker 2>now prevailing on those territories or parts of them. They

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<v Speaker 2>form at present non dominant sectors of society, and are

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<v Speaker 2>determined to preserve, develop, and transmit to future generations their

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<v Speaker 2>ancestral territories and the ethnic identity as the basis of

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<v Speaker 2>their continued existems as peoples in accordance with their own

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<v Speaker 2>cultural patterns, social institutions, and legal systems. By this definition,

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<v Speaker 2>Amerindians in the Caribbean, Aboriginal Australians, Adivasis in India, Native

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<v Speaker 2>North and South Americans, Siberians, Ainu Goods, Syrians, Yazidi, Palestinians, Amasafe, Sami, Basque,

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<v Speaker 2>Sami Basques, Hawaiians, Maori, san Guti, Papuans, Schams, and many

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<v Speaker 2>more are all indigenous peoples. There are layers of nuance

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<v Speaker 2>yet to be highlighted. The colonial situation is not a

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<v Speaker 2>simple binary of indigenous and colonists. For example, in much

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<v Speaker 2>of the Americas, Africans who were indigenous to their own

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<v Speaker 2>homelands were displaced and enslaved under the colonal regime. They

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<v Speaker 2>may not be indigenous to the Americas, but they won't

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<v Speaker 2>drive and settled colonial society either. In fact, someone enslaved

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<v Speaker 2>for inditionous people as well. At the same time, some

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<v Speaker 2>members of the African diaspora would join existing indigenous societies

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<v Speaker 2>and later create their own, such as the Garifuna of

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<v Speaker 2>Saint Vincent, Honduras and Belize. Meanwhile, in modern Africa, so

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<v Speaker 2>all African ethnic groups can technically be considered indigenous to

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<v Speaker 2>the continent. The concept of specific indigenous peoples within Africa

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<v Speaker 2>refers to those groups whose traditional practices and land claims

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<v Speaker 2>have been placed outside of the dominant state systems and

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<v Speaker 2>exist in the conflict with the objectives and policies implemented

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<v Speaker 2>by post colonial governments, companies, and the surrounding dominant societies.

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<v Speaker 2>Such a definition can similarly be applied to modern day Asia,

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<v Speaker 2>where governments like Indonesia, India, China, Vietnam, and Bangladesh have

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<v Speaker 2>infamously refused to recognize the existence of indigenous peoples within

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<v Speaker 2>their territories. These countries, like most countries in the world,

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<v Speaker 2>did not ratify the International Labor Organization Convention one sixty

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<v Speaker 2>nine in nineteen eighty nine, known as the Indigenous and

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<v Speaker 2>Tribal People's Convention concerning the Rights of Indigenous Peoples. The

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<v Speaker 2>UNS Declaration of the Rights of Indigenous Peoples pass in

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<v Speaker 2>two thousand and seven, would however, be voted on approvingly

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<v Speaker 2>by most of the world, including the same countries that

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<v Speaker 2>haven't recognized the indigenous peoples within their borders. All four

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<v Speaker 2>of the countries have rejected that particular asis, Canada, America, Australia,

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<v Speaker 2>and New Zealand will later change their vote in favor

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<v Speaker 2>of the declaration, of course, with their own tact on

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<v Speaker 2>interpretations and emphasis on the declarations legally non binding nature,

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<v Speaker 2>as is to be expected from settler colonial societies. There

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<v Speaker 2>are approximately two hundred and fifty to six hundred million

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<v Speaker 2>inditionous peoples around the world today, each facing the reality

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<v Speaker 2>of having their lands, cultures, and forms of organization attacked,

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<v Speaker 2>co opted, commodified, and reconstructed by various states, regardless of

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<v Speaker 2>their legal recognition. Inditionous peoples themselves have long understood that

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<v Speaker 2>the endurances of people will continue to depend on their

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<v Speaker 2>connection to land, culture, and community, which brings us to

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<v Speaker 2>the second interpretation of indigenity, closely related to the first,

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<v Speaker 2>as an identity rooted in a relationship to place, whether

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<v Speaker 2>that be physical as with land, social as with community,

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<v Speaker 2>or cultural as with culture. An indigenous relationship to land

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<v Speaker 2>must be reciprocal with give and take, based on a

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<v Speaker 2>view of the land and water as a gift that

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<v Speaker 2>must be cared for over generations. According to Hodenosuni mythology,

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<v Speaker 2>as recounted by Robin Walkimur in Breaden Sweet Grass, the

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<v Speaker 2>mother goddess Skywoman came to the land as an immigrant

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<v Speaker 2>from the heavens, but became indigenous by listening to the land,

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<v Speaker 2>learning from other species to understand how to live on it,

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<v Speaker 2>given as she received, and caring for the earth and

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<v Speaker 2>its keepers for the sake of those who would inherit

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<v Speaker 2>it when she passed on. In their view, the land

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<v Speaker 2>is identity, It is ancestral connection, it is pharmacy, it

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<v Speaker 2>is library, and it is home, the source of all

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<v Speaker 2>that sustains, and the sacred ground upon which those would

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<v Speaker 2>observe their responsibility to the world. By this understanding, it

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<v Speaker 2>can be said that indigenity is born out of land

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<v Speaker 2>connection established through observation and relationship. Indigenous peoples have historically

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<v Speaker 2>been mobile, either by choice or by force, but regardless

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<v Speaker 2>of where they might find themselves home land or not,

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<v Speaker 2>even if there were other indigenous peoples in their new environments,

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<v Speaker 2>as long as they observed the processes and ceremonies of

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<v Speaker 2>generational relationship building based on mutual respect, understanding, and love

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<v Speaker 2>for the land in common, they remained indigenous. So then

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<v Speaker 2>the question might arise, why aren't settlers indigenous to place

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<v Speaker 2>if their family has lived in land for generations. The

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<v Speaker 2>answer lies in relationship. Settler society as a whole is

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<v Speaker 2>based on an extractivist capitalist relationship with the land, focus

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<v Speaker 2>on exploiting the land and its resources. Without a relationship

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<v Speaker 2>with the land that extends reverence to a deeper understanding

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<v Speaker 2>of its complex into the settler society can never become

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<v Speaker 2>indigenous to place. Of course, it goes with out saying

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<v Speaker 2>that every indigenous group or indigenous practice is perfectly sustainable.

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<v Speaker 2>Some have been rather destructive and even speciocidal. But if

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<v Speaker 2>we are to work with this definition, to conceive of

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<v Speaker 2>being indigenous is something based on cultivating a long term

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<v Speaker 2>relationship to place. That indigenity must be contingent or maintaining

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<v Speaker 2>the health and longevity of that relationship. Without community, there

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<v Speaker 2>cannot be indigenity. Much like the trees in a forest

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<v Speaker 2>are interconnected by subterranean networks of my curacy which enable

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<v Speaker 2>them to share resources and survive as a whole. In

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<v Speaker 2>order to be indigenous to place, community must exist to

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<v Speaker 2>sustain that web of reciprostitute the land so that it

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<v Speaker 2>all may flourish. Indigity to place extends to culture as well,

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<v Speaker 2>which is deeply tied to the land. It develops on

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<v Speaker 2>cultural ceremonies. According to Chimera, focus attention Attention becomes intention.

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<v Speaker 2>If you stand together and profess a thing before your community,

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<v Speaker 2>it holds you accountable. Ceremonies transcend the boundaries of the

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<v Speaker 2>individual and resonate beyond the human realm. Such practices should

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<v Speaker 2>be reciprocal, as ceremonies create communities, and communities create ceremonies

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<v Speaker 2>as well as organic not appropriate in existing cultural celebrations

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<v Speaker 2>or tendon toward the commercial. Our social fabric has become

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<v Speaker 2>withered and fragmented by the pace of modern life, leaving

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<v Speaker 2>little room for ceremonies outside of religion or rites of

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<v Speaker 2>personal transitions such as birthdays, weddings, and funerals. But ceremonies

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<v Speaker 2>and the shared emotions they generate are part of what

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<v Speaker 2>builds community. When we gather for graduations, for example, a

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<v Speaker 2>sense of pride, relief, nostalgia, and excitement build in the

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<v Speaker 2>social atmosphere, hopefully fuel in the confidence and strength of

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<v Speaker 2>those who are going on to pursue their passions. But

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<v Speaker 2>Kimura wants us to imagine standing by a river flooded

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<v Speaker 2>with those same feelings as the salmon margins the auditorium

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<v Speaker 2>of their estuary being indigenous to place means cultivating cultural

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<v Speaker 2>ceremonies that honor the land and all the cycles and

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<v Speaker 2>seasons of life within it. Now that we have a

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<v Speaker 2>clearer understanding of these two distinct yet related understandings of

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<v Speaker 2>indigenity as both an identity formed as part of a

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<v Speaker 2>clual relationship and an identity rooted in a relationship to place,

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<v Speaker 2>I believe that we should explore how this understanding can

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<v Speaker 2>be applied to decolonization and social revolution. Decolonization is the

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<v Speaker 2>process of unsettling colonial power structures, whether that be through

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<v Speaker 2>overturning acts of enclosure by building new commons, overturned acts

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<v Speaker 2>of possession by reclaiming our spaces and identities, or overturning

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<v Speaker 2>acts of administration through social revolution. Social revolution is a

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<v Speaker 2>complete transformation of our society, economy, culture, philosophy, technology, relationships

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<v Speaker 2>and politics, an ongoing and heterogenous change in people's powers, tribes,

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<v Speaker 2>and consciousness through practical education, as well as a progressive

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<v Speaker 2>breakdown and transformation of existence, systems and institutions punctuated by

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<v Speaker 2>major ruptures and advances, or with the aim of self liberation.

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<v Speaker 2>It takes confrontation with the powers that be non cooperation

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<v Speaker 2>with the established order of things, and prefiguration of new

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<v Speaker 2>social relations institutions and infrastructure and practices in the here

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<v Speaker 2>and now. If we maintain the interpretation of indignity as

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<v Speaker 2>based on one's position in a colonial relationship, then the

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<v Speaker 2>decolonization process will entail the abolition of that relationship as

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<v Speaker 2>the premise of identity and therefore the abolition of indignity

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<v Speaker 2>as a status. Colonial legacies have effectively left indigenous communities

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<v Speaker 2>legally and politically compartmentalized and culturally, socially and spiritually weakened

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<v Speaker 2>within the narrow parameters of the state, where they end

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<v Speaker 2>up diverting the crucial energy necessary to confront state power

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<v Speaker 2>and develop the process of the econization toward mimicking the

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<v Speaker 2>practices of the dominant non indigenous legal political institutions through

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<v Speaker 2>for example, land claims and self government processes. What the

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<v Speaker 2>deconalization movement needs, according to Maya Yucateco poet Fliciano Sanchez Chan,

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<v Speaker 2>are zones of refuge, places where indigenous knowledge can be guarded, exercised,

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<v Speaker 2>and sustained. In Mesoamerica, these zones of refuge represent safe

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<v Speaker 2>spaces where the diverse cultural expressions of the region can

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<v Speaker 2>persist in spite of state efforts to create a homogenized

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<v Speaker 2>Mexican national identity. The concept of zones of refuge is

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<v Speaker 2>consistent of the traditional objectives of cultural preservation and autonomy,

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<v Speaker 2>or the social revolutionary aims of prefiguration, which seeks to

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<v Speaker 2>stow the seeds of future relationships, institutions and practices in

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<v Speaker 2>the here and now. To the expansion of zones of

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<v Speaker 2>refuge and other institutions resistance and autonomy, we can realize

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<v Speaker 2>decononization in reality. But again, this idea of indigenativ econization

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<v Speaker 2>is just one understanding of the term. We need to

0:15:12.120 --> 0:15:16.040
<v Speaker 2>explore another approach to the declonization, one that recognizes the

0:15:16.080 --> 0:15:20.600
<v Speaker 2>power and potential of indigenous relationships with the land. Globally,

0:15:21.080 --> 0:15:24.440
<v Speaker 2>the UN recognizes that additionous people to protect eighty percent

0:15:24.560 --> 0:15:27.960
<v Speaker 2>of the world's remaining in biodiversity, and scientists have shown

0:15:28.200 --> 0:15:32.400
<v Speaker 2>that indigenous management practices in Brazil, Canada, and Australia provide

0:15:32.440 --> 0:15:35.640
<v Speaker 2>the same level of ecosystem support and protection as any

0:15:35.720 --> 0:15:39.880
<v Speaker 2>imposed protected area, which makes it abundantly clear the colonial

0:15:40.040 --> 0:15:44.960
<v Speaker 2>approach of conservation via dispossession removes the very people who

0:15:45.000 --> 0:15:49.560
<v Speaker 2>take care of our most important ecosystems over the course

0:15:49.600 --> 0:15:53.280
<v Speaker 2>of braidiance. Sweet grass robin wall chimera highlights the reciprocal

0:15:53.360 --> 0:15:56.720
<v Speaker 2>relationship with the earth that many indigenous groups, including her

0:15:56.760 --> 0:16:01.680
<v Speaker 2>Potwatomi culture, have cultivated over generation. The principles of the

0:16:01.680 --> 0:16:05.160
<v Speaker 2>gift economy is an essential aspect to this relationship, which

0:16:05.200 --> 0:16:09.440
<v Speaker 2>forms the basis of indigenity to place. The gift economy

0:16:09.480 --> 0:16:12.360
<v Speaker 2>is a system of exchange where resources and services are

0:16:12.400 --> 0:16:16.840
<v Speaker 2>shared without expectation of remuneration or quit brokeu. The gift

0:16:16.880 --> 0:16:20.080
<v Speaker 2>economy extends not just a people, but also our non

0:16:20.200 --> 0:16:24.400
<v Speaker 2>human can caring and being cared for. In turn, if

0:16:24.400 --> 0:16:27.320
<v Speaker 2>we want to restore that relationship, we can start by

0:16:27.360 --> 0:16:30.840
<v Speaker 2>planting a garden. A garden could be a heathen for

0:16:30.960 --> 0:16:34.600
<v Speaker 2>native flora, a rest in place verus fauna, a feast

0:16:34.640 --> 0:16:38.640
<v Speaker 2>for dangered pollinators, a sustainer of local water table, and

0:16:38.680 --> 0:16:42.120
<v Speaker 2>a hub of thriving soil. Not only does it benefit

0:16:42.160 --> 0:16:44.360
<v Speaker 2>both our health and the health of the planet, but

0:16:44.520 --> 0:16:47.560
<v Speaker 2>is also a nurstry for nurturing or connection that extends

0:16:47.600 --> 0:16:51.080
<v Speaker 2>beyond that small patch of dute. I don't believe that

0:16:51.120 --> 0:16:54.080
<v Speaker 2>merely building a connection of the land can make someone indigenous,

0:16:54.480 --> 0:16:57.120
<v Speaker 2>but not being indigenous doesn't exclude us from aiding the

0:16:57.200 --> 0:17:00.520
<v Speaker 2>renewal of the world. Kimer uses the exam of the

0:17:00.520 --> 0:17:03.680
<v Speaker 2>broad leaf planting or son as the white man's footprint.

0:17:04.480 --> 0:17:07.400
<v Speaker 2>Despite not being indigenous to the Americas, it has become

0:17:07.400 --> 0:17:10.240
<v Speaker 2>an honored member of the plant community because it thrives

0:17:10.240 --> 0:17:13.280
<v Speaker 2>as a good neighbor instead of as a destructive invader.

0:17:14.080 --> 0:17:17.760
<v Speaker 2>While other invasive species poisonless soil or overrun the land,

0:17:18.200 --> 0:17:20.760
<v Speaker 2>the white man's footprint are called a strategy of helpful

0:17:20.880 --> 0:17:24.679
<v Speaker 2>co existence, even sharing some of its healing properties with

0:17:24.800 --> 0:17:28.480
<v Speaker 2>those who ask of it. It is not indigenous, but

0:17:28.600 --> 0:17:33.919
<v Speaker 2>it has become naturalized. Quote. Being naturalized to a place

0:17:34.080 --> 0:17:36.040
<v Speaker 2>means to live as if this is the land that

0:17:36.119 --> 0:17:38.440
<v Speaker 2>feeds you, as if these are the strains from which

0:17:38.440 --> 0:17:40.919
<v Speaker 2>you drink to build your body and fill your spirit.

0:17:41.520 --> 0:17:44.640
<v Speaker 2>To become naturalized is to know that your ancestors lie

0:17:44.680 --> 0:17:47.280
<v Speaker 2>in this ground. Hey you will give your gifts and

0:17:47.359 --> 0:17:50.719
<v Speaker 2>meet your responsibilities. To become naturalized is to live as

0:17:50.720 --> 0:17:54.119
<v Speaker 2>if your children's future matters. To take care of the

0:17:54.200 --> 0:17:56.760
<v Speaker 2>land as if our lives and the lives of all

0:17:56.800 --> 0:18:01.680
<v Speaker 2>our relatives depend on it, because they do decolonization require

0:18:01.760 --> 0:18:05.840
<v Speaker 2>us to uproot invasive irreferend and destructive individualists, capitalists, setlers

0:18:05.880 --> 0:18:08.840
<v Speaker 2>societies in order to rebuild in a way that treats

0:18:08.880 --> 0:18:11.479
<v Speaker 2>the land like the home that we share. And our

0:18:11.480 --> 0:18:14.760
<v Speaker 2>response will for it will require us to receive honor

0:18:14.800 --> 0:18:17.560
<v Speaker 2>the knowledge in the land, to care for its keepers,

0:18:17.840 --> 0:18:20.840
<v Speaker 2>and pass on that knowledge the next generation. And it

0:18:20.880 --> 0:18:25.200
<v Speaker 2>is crucial that we elevate Indigenous voices, knowledges, and pedagogical

0:18:25.280 --> 0:18:29.080
<v Speaker 2>approaches in pursuit of this aim or power to all

0:18:29.080 --> 0:18:32.919
<v Speaker 2>the people this has been It could happen here peace.

0:18:38.920 --> 0:18:41.320
<v Speaker 3>It could happen here as a production of cool Zone Media.

0:18:41.520 --> 0:18:44.200
<v Speaker 3>For more podcasts from coal Zone Media, visit our website

0:18:44.240 --> 0:18:46.480
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0:18:46.480 --> 0:18:50.040
<v Speaker 3>iHeartRadio app, Apple Podcasts, or wherever you listen to podcasts.

0:18:50.320 --> 0:18:52.439
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0:18:52.520 --> 0:18:56.000
<v Speaker 3>monthly at cool zone Media dot com slash sources. Thanks

0:18:56.000 --> 0:18:56.560
<v Speaker 3>for listening.