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Whose Land Is It Anyway? A Manual for Decolonization
Whose Land Is It Anyway? A Manual for Decolonization; inspired by a 2016 speaking tour by Arthur Manuel, less than a year before his untimely passing in January 2017. The book contains two essays from Manuel, described as the Nelson Mandela of Canada, and essays from renowned Indigenous writers Taiaiake Alfred, Glen Coulthard, Russell Diabo, Beverly Jacobs, Melina Laboucan-Massimo, Kanahus Manuel, Jeffrey McNeil-Seymour, Pamela Palmater, Shiri Pasternak, Nicole Schabus, Senator Murray Sinclair, and Sharon Venne. FPSE is honoured to support this publication.
78 pages, Paperback
Published January 1, 2017
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Displaying 1 - 15 of 15 reviews
November 11, 2019
Very accessible and short essays that should be essential reading for everyone living on Turtle Island. The brilliant Pam Palmater chose this as her first pick for her Reconciliation YouTube book club hence I downloaded the free ePub and it took me only a couple hours to get through it. Highly recommend checking it out regardless of how much, or how little you are familiar with the subject of decolonization.
July 25, 2019
This is an INCREDIBLY important, valuable resource. It's only 78 pages, and has many contributors, so each section is bite-sized and easy to read. Don't be intimidated by the heavy subject matter, this is an accessible book. Don't look away from these powerful truths.
"This is the way the world is. That is our struggle. And today I am not afraid of jail and I am not afraid of the police. I urge all those who are fighting to decolonize Canada. Fall in and carry out your duties. The sides have already been chosen for you. You will not play mediators on our soil. We are the rivers, both sides of the rivers and all bridges connecting both sides. There is no middle ground. I urge all of our people. Fall in and we will struggle together for our future!" -Kanahus Manuel
"This is the way the world is. That is our struggle. And today I am not afraid of jail and I am not afraid of the police. I urge all those who are fighting to decolonize Canada. Fall in and carry out your duties. The sides have already been chosen for you. You will not play mediators on our soil. We are the rivers, both sides of the rivers and all bridges connecting both sides. There is no middle ground. I urge all of our people. Fall in and we will struggle together for our future!" -Kanahus Manuel
July 26, 2019
a really great introduction to Indigenous issues in Canada.
August 19, 2021
This was a really excellent collection of essays by mostly Indigenous writers taking on themes of colonialism, resurgence, and reconciliation. I wanted to start with a rather substantial quote from Taiaiake Alfred:
“Now that we have proven that we will not accept annihilation, we find ourselves in an era of reconciliation. Reconciliation? Like many of my sisters and brothers, I have trouble understanding what it is that we are trying to reconcile. Is the time for fighting over? Have we come through to the other side of the nightmare that is history? Have we decolonized this country? Reconciliation: the invitation from Canada to share in the spoils of our nations’ subjugation and dispossession. What a tainted gift, and such a false promise. Reconciling with colonialism cannot heal the wounds the colonizers have wrought on our collective existence. The essential harm of colonization is that the living relationship between our people and our land has been severed. By fraud, abuse, violence and sheer force of numbers, white society has forced us into the situation of being refugees and trespassers in our own homelands and we are prevented from maintaining the physical, spiritual and cultural relation- ships necessary for our continuation as nations.
Our struggle is far from over. If anything, the need for vigilant consciousness as Indigenous people is stronger than ever. Reconciliation is recolonization because it is allowing the colonizer to hold on to his attitudes and mentality, and does not challenge his behaviour towards our people or the land. It is recolonization because it is telling Indigenous children that the problem of history is fixed. And yet they know through life experience that things have not changed and are getting worse, so they must conclude I am the problem.
If reconciliation is allowed to reign, our young people are going to bear the brunt of this recolonization and carry a tension inside of them that is very difficult if not impossible to live with – indeed we are already seeing the sickening results of this psychological war on our young people in the shocking and recurring waves of self-harm and suicide that a afflict every one of our communities.
… A notion of reconciliation that rearranges political orders, reforms legalities and promotes economics is still colonial unless and until it centres our relationship to the land. Without a return of land to our nations and comprehensive financial support for Indigenous youth to reclaim, rename and reoccupy their homelands, to do what they need to do to ensure their own and coming generations’ survival as real people, reconciliation is recolonization.”
There were really good essays also from Pam Palmater, Glen Coulthard, Arthur Manuel, Kanahus Manuel (whose activism with Tiny House Warriors I have been following closely now on twitter), and Melina Laboucan-Massimo who writes so lucidly regarding how capitalism so pervasively shapes the subjectivities of those that live under its ever formative pressures:
“Social, political and economic pressures are literally tearing our communities apart. The colonial-industrial system is predicated on systems of power and domination, so it is no wonder that we see these systems play out in our communities, in our families, in our personal relationships and in our movements. We must be aware of how the harmful aspects of this predatory society have seeped into our lives, so that we may shed our involuntary inheritance of colonial behaviours: hierarchy, dominance, profit, greed, immediate gratification, and caring more about our egos and personal gain than the well-being of others.
The values of colonialism exist in the form of capitalism. We need to work together dismantle and reorganize this system and to recentre our values and how we relate to each other and the earth.”
It was also really neat to read Shiri Pasternak’s chapter on blockades where she describes the Wet’suwet’en blockade (and this was published in 2017, well before the 2020 blockades spread through the entire country):
“Consider as well the Wet’suwet’en Nation located in northern British Columbia. ere one can witness the incredible power of Freda Huson, a leader of the Unist’ot’en land defenders camp. A video shows her evict a Coastal GasLink security contractor who was attempting to undertake preliminary prospecting work for a 670-kilometre hydraulically fractured gas pipeline on her people’s lands. She describes to him the boundary of the Wet’suwet’en Nation and warns the prospectors: “If you guys don’t want to be charged for trespassing, I suggest you guys leave right now.” When the prospectors ask if it is “safe” for them to be there, Huson patiently explains to them where it is they have found themselves: “You don’t live here, so you don’t know. We have berry patches here, we have medicine here. The bears live here, the moose live here. We live here. is is my food back here. at’s what they’re trying to destroy. And they don’t have our authority to do that.” Huson asserts jurisdiction by enacting Wet’suwet’en trespass law, practising her responsibilities to the animals, medicines and people of her traditional lands. It is what we could call a grounded authority that is not about control, but about responsibility to protect.
As Huson shows, it is settlers who are the outside occupiers and not the Indigenous peoples causing the disruption. Blockades are pointed reminders of this fact.
One critical feature of blockades is how they tend to provoke violent reactions from the public and police, despite the purpose of protection and land defence. At a recent road blockade of the Mount Polley mine in the Interior of British Columbia by the Secwepemc Women’s Warrior Society, a car driven by local miners threatened to ram through protesters until a young Indigenous woman jumped on the car to stop it. e car accelerated, throwing her violently to the ground. e road blockade was held exactly two years from the date of the largest tailings pond disaster in Canadian history, which sent 24 million cubic metres of poisonous waste water into nearby lakes and rivers.”
The chapter by Sharon Venne, a Cree attorney, was a really brief but helpful overview of the legal history of British colonialism on Turtle Island:
“Most Canadians assume that somehow Canada acquired formal title to this land 150 years ago in the British North America Act, the country’s founding document. at this is not the case is clearly re ected in the fact that Canada is still desperately negotiating with hundreds of First Nations to have them surrender, once and for all, their title to the lands given to us by the Creator.
So, it is clear even today that Canada and the provinces that were created by an Act of the British Parliament in 1867 do not have any inherent authority in our territories. In the creation of the state, the lie of underlying title was passed along without much thought to the implications…
The British used the Doctrine of Discovery to assert authority and jurisdiction over our territories throughout Turtle Island. It was to prevent other colonizers from asserting their jurisdiction. e British Crown sent representatives across the oceans to the shore of our island. What they saw, they wanted. There was only one problem. e lands and resources were being used by our nations. In order to gain access to our territories, the British Crown enacted the Royal Proclamation of 1763 to govern the subjects.
… Canada continues to seek certainty largely through a de facto extinguishment of Aboriginal title. Most of the recent settlements contain a clause: “ is Agreement constitutes the full and nal settlement in respect of the aboriginal rights, including aboriginal title, in Canada of X First Nation.” If our nations did not have title, why does the state spend so much money and time to get the nations to sign o on the extinguishment clauses of a claims settlement?
… There is no attempt by Canada to seek co-existence as set out in the Royal Proclamation, which recognized our nations and tribes as having ownership to our lands and the need for a treaty to access them. What is so hard to understand? Ownership would eliminate poverty. It would raise up our nations to their rightful place in the family of nations. Clearly, the state of Canada has a vested interest in maintaining the lie.”
Finally I wanted to finish with a comment Coulthard made on Marx and primitive accumulation because I think it's so intimately tied to the history of colonialism and Indigenous dispossession:
"Once you are removed from the land, and once you are removed from your reserve land base, you have to migrate elsewhere – and that’s often to urban centres that were built on your or someone else’s stolen land. This was a constitutive feature of what Marx termed primitive accumulation, dispossession, proletarianization, market creation – but also the geographical, spatial reorganization of populations through subsequent urbanization. And now that very colonial process (in Marx’s own terms) is again devouring Indigenous spaces within cities through gentrification of neighbourhoods we inhabit. So this constant cycle of dispossession and violence and dispossession and displacement has happened to Indigenous peoples as much in cities as it has in land-based contexts. And, indeed, they’re structurally related."
Anyway, a really good collection of essays that I found very illuminating.
“Now that we have proven that we will not accept annihilation, we find ourselves in an era of reconciliation. Reconciliation? Like many of my sisters and brothers, I have trouble understanding what it is that we are trying to reconcile. Is the time for fighting over? Have we come through to the other side of the nightmare that is history? Have we decolonized this country? Reconciliation: the invitation from Canada to share in the spoils of our nations’ subjugation and dispossession. What a tainted gift, and such a false promise. Reconciling with colonialism cannot heal the wounds the colonizers have wrought on our collective existence. The essential harm of colonization is that the living relationship between our people and our land has been severed. By fraud, abuse, violence and sheer force of numbers, white society has forced us into the situation of being refugees and trespassers in our own homelands and we are prevented from maintaining the physical, spiritual and cultural relation- ships necessary for our continuation as nations.
Our struggle is far from over. If anything, the need for vigilant consciousness as Indigenous people is stronger than ever. Reconciliation is recolonization because it is allowing the colonizer to hold on to his attitudes and mentality, and does not challenge his behaviour towards our people or the land. It is recolonization because it is telling Indigenous children that the problem of history is fixed. And yet they know through life experience that things have not changed and are getting worse, so they must conclude I am the problem.
If reconciliation is allowed to reign, our young people are going to bear the brunt of this recolonization and carry a tension inside of them that is very difficult if not impossible to live with – indeed we are already seeing the sickening results of this psychological war on our young people in the shocking and recurring waves of self-harm and suicide that a afflict every one of our communities.
… A notion of reconciliation that rearranges political orders, reforms legalities and promotes economics is still colonial unless and until it centres our relationship to the land. Without a return of land to our nations and comprehensive financial support for Indigenous youth to reclaim, rename and reoccupy their homelands, to do what they need to do to ensure their own and coming generations’ survival as real people, reconciliation is recolonization.”
There were really good essays also from Pam Palmater, Glen Coulthard, Arthur Manuel, Kanahus Manuel (whose activism with Tiny House Warriors I have been following closely now on twitter), and Melina Laboucan-Massimo who writes so lucidly regarding how capitalism so pervasively shapes the subjectivities of those that live under its ever formative pressures:
“Social, political and economic pressures are literally tearing our communities apart. The colonial-industrial system is predicated on systems of power and domination, so it is no wonder that we see these systems play out in our communities, in our families, in our personal relationships and in our movements. We must be aware of how the harmful aspects of this predatory society have seeped into our lives, so that we may shed our involuntary inheritance of colonial behaviours: hierarchy, dominance, profit, greed, immediate gratification, and caring more about our egos and personal gain than the well-being of others.
The values of colonialism exist in the form of capitalism. We need to work together dismantle and reorganize this system and to recentre our values and how we relate to each other and the earth.”
It was also really neat to read Shiri Pasternak’s chapter on blockades where she describes the Wet’suwet’en blockade (and this was published in 2017, well before the 2020 blockades spread through the entire country):
“Consider as well the Wet’suwet’en Nation located in northern British Columbia. ere one can witness the incredible power of Freda Huson, a leader of the Unist’ot’en land defenders camp. A video shows her evict a Coastal GasLink security contractor who was attempting to undertake preliminary prospecting work for a 670-kilometre hydraulically fractured gas pipeline on her people’s lands. She describes to him the boundary of the Wet’suwet’en Nation and warns the prospectors: “If you guys don’t want to be charged for trespassing, I suggest you guys leave right now.” When the prospectors ask if it is “safe” for them to be there, Huson patiently explains to them where it is they have found themselves: “You don’t live here, so you don’t know. We have berry patches here, we have medicine here. The bears live here, the moose live here. We live here. is is my food back here. at’s what they’re trying to destroy. And they don’t have our authority to do that.” Huson asserts jurisdiction by enacting Wet’suwet’en trespass law, practising her responsibilities to the animals, medicines and people of her traditional lands. It is what we could call a grounded authority that is not about control, but about responsibility to protect.
As Huson shows, it is settlers who are the outside occupiers and not the Indigenous peoples causing the disruption. Blockades are pointed reminders of this fact.
One critical feature of blockades is how they tend to provoke violent reactions from the public and police, despite the purpose of protection and land defence. At a recent road blockade of the Mount Polley mine in the Interior of British Columbia by the Secwepemc Women’s Warrior Society, a car driven by local miners threatened to ram through protesters until a young Indigenous woman jumped on the car to stop it. e car accelerated, throwing her violently to the ground. e road blockade was held exactly two years from the date of the largest tailings pond disaster in Canadian history, which sent 24 million cubic metres of poisonous waste water into nearby lakes and rivers.”
The chapter by Sharon Venne, a Cree attorney, was a really brief but helpful overview of the legal history of British colonialism on Turtle Island:
“Most Canadians assume that somehow Canada acquired formal title to this land 150 years ago in the British North America Act, the country’s founding document. at this is not the case is clearly re ected in the fact that Canada is still desperately negotiating with hundreds of First Nations to have them surrender, once and for all, their title to the lands given to us by the Creator.
So, it is clear even today that Canada and the provinces that were created by an Act of the British Parliament in 1867 do not have any inherent authority in our territories. In the creation of the state, the lie of underlying title was passed along without much thought to the implications…
The British used the Doctrine of Discovery to assert authority and jurisdiction over our territories throughout Turtle Island. It was to prevent other colonizers from asserting their jurisdiction. e British Crown sent representatives across the oceans to the shore of our island. What they saw, they wanted. There was only one problem. e lands and resources were being used by our nations. In order to gain access to our territories, the British Crown enacted the Royal Proclamation of 1763 to govern the subjects.
… Canada continues to seek certainty largely through a de facto extinguishment of Aboriginal title. Most of the recent settlements contain a clause: “ is Agreement constitutes the full and nal settlement in respect of the aboriginal rights, including aboriginal title, in Canada of X First Nation.” If our nations did not have title, why does the state spend so much money and time to get the nations to sign o on the extinguishment clauses of a claims settlement?
… There is no attempt by Canada to seek co-existence as set out in the Royal Proclamation, which recognized our nations and tribes as having ownership to our lands and the need for a treaty to access them. What is so hard to understand? Ownership would eliminate poverty. It would raise up our nations to their rightful place in the family of nations. Clearly, the state of Canada has a vested interest in maintaining the lie.”
Finally I wanted to finish with a comment Coulthard made on Marx and primitive accumulation because I think it's so intimately tied to the history of colonialism and Indigenous dispossession:
"Once you are removed from the land, and once you are removed from your reserve land base, you have to migrate elsewhere – and that’s often to urban centres that were built on your or someone else’s stolen land. This was a constitutive feature of what Marx termed primitive accumulation, dispossession, proletarianization, market creation – but also the geographical, spatial reorganization of populations through subsequent urbanization. And now that very colonial process (in Marx’s own terms) is again devouring Indigenous spaces within cities through gentrification of neighbourhoods we inhabit. So this constant cycle of dispossession and violence and dispossession and displacement has happened to Indigenous peoples as much in cities as it has in land-based contexts. And, indeed, they’re structurally related."
Anyway, a really good collection of essays that I found very illuminating.
May 2, 2019
It was definitely interesting. I attended a seminar on the legal history of Treaty rights where this book was handed out at the end.
It's a good collection of important indigenous topics written by a good ensemble of indigenous leaders and thinkers. I found myself really enraptured by some of the entries, while rolling my eyes at some of the others.
From a pragmatic point of view, land rights is an instrumental issue when it comes to indigenous sovereignty. This book makes that very, very clear.
It's a good collection of important indigenous topics written by a good ensemble of indigenous leaders and thinkers. I found myself really enraptured by some of the entries, while rolling my eyes at some of the others.
From a pragmatic point of view, land rights is an instrumental issue when it comes to indigenous sovereignty. This book makes that very, very clear.
May 10, 2018
An essential collection comprising multiple viewpoints on a single goal: one of reckoning, reconciling, and cultivating (as Jeffrey NcNeil-Seymour calls it) "sur-thrivance". A fabulous and educational read.
February 7, 2021
I know I don't often review non-fiction, but I found this manual to be really insightful and a joy to read, so I figured I would give it a boost. Every day it becomes more apparent why it's so important to live in an intersectional society where we not only look out for our own group's interests, but of our neighbour's as well. Living in Canada the last five years, I've watched the American political landscape shift like sands in a dessert, never leading itself to stability. It's hard not to get riled up watching the politics to the south, but I think it's especially important to apply that critical eye to the homeland, and try to stop the same patterns from emerging up here.
Whose Land is it Anyway? features prominent Canadian voices advocating for Indigenous rights in Canada, most notably the right to land. This handbook doesn't bother itself with the nitty gritty details, like statistics and dates, and focuses more on the emotions of Indigenous people living in Canada and their arguments for why their struggles should be addressed. This handbook felt like it was written for average Canadians who may know about these issues, but have never heard about them from the perspective of Indigenous activists. The various essays tackle subjects like blockades, the savage narrative and the strategy to disenfranchise Indigenous peoples, grassroots activism and why chiefs are 'giving in' to the government, two-spirit people, violence against Indigenous women, the fight to keep culture alive, and on, and on.
These perspectives were not only refreshing and enlightening, but very moving at the same time. They were written in a way that was fun, enjoyable to read, as well as super approachable and emotional. While the arguments for new ways of thinking and being were very strong, it was hearing about the individuals living as Indigenous in Canada, their struggles and their feelings on the matter, that really hit home the importance of these changes. Through the essays, the various writers were able to show the reality behind Indigenous peoples' suffering and thriving in Canada, and were able to argue for why changes are not only necessary, but will improve well-being for everyone.
All in all, 4/5 stars. Agreat introductory book about Indigenous land claims from the perspective of Indigenous activists.
Whose Land is it Anyway? features prominent Canadian voices advocating for Indigenous rights in Canada, most notably the right to land. This handbook doesn't bother itself with the nitty gritty details, like statistics and dates, and focuses more on the emotions of Indigenous people living in Canada and their arguments for why their struggles should be addressed. This handbook felt like it was written for average Canadians who may know about these issues, but have never heard about them from the perspective of Indigenous activists. The various essays tackle subjects like blockades, the savage narrative and the strategy to disenfranchise Indigenous peoples, grassroots activism and why chiefs are 'giving in' to the government, two-spirit people, violence against Indigenous women, the fight to keep culture alive, and on, and on.
These perspectives were not only refreshing and enlightening, but very moving at the same time. They were written in a way that was fun, enjoyable to read, as well as super approachable and emotional. While the arguments for new ways of thinking and being were very strong, it was hearing about the individuals living as Indigenous in Canada, their struggles and their feelings on the matter, that really hit home the importance of these changes. Through the essays, the various writers were able to show the reality behind Indigenous peoples' suffering and thriving in Canada, and were able to argue for why changes are not only necessary, but will improve well-being for everyone.
All in all, 4/5 stars. Agreat introductory book about Indigenous land claims from the perspective of Indigenous activists.
July 25, 2019
This is a must read book - a fantastic, provocative, challenging and accessible collection on the question of what reconciliation actually means in the Canadian settler-state context. I picked this book up thanks to Pam Palmater and her reconciliation book club: http://rabble.ca/babble/babble-book-l...
March 20, 2018
Whose Land Is It Anyway? A Manual for Decolonization, edited by Peter McFarlane and Nicole Schabus, is exactly what the title says. A collection of essays on the mechanisms of colonisation, resistance, land claims, and true reconciliation by noted Indigenous thinkers and activists including Glen Coulthard, Taiaiake Alfred, Arthur Manuel, Pamela Palmeter, Bev Sellars and others, this volume was produced by The Federation of Post Secondary Educators of BC and is available for download at http://fpse.ca/sites/default/files/ne...
It’s an important collection of voices that need to be widely heard and understood, because these issues speak to the essence and survival of Canada as a nation. We settlers live on stolen land.Indigenous people’s land, taken through conquest and deceit and the arrogance of such legal fictions as the Doctrine of Discovery. If we are to work through this history that poisons our relationships with Indigenous people, with the land, with more recent arrivals on these lands, with our notions of what Canada ought to be, then the first thing we need to do is decolonise our relationships, and to remake the theft into a true partnership.
This book provides insights into what has gone before, and what must come after, in order to make this a reality. It’s not easy for settler peoples to acknowledge that what was done, was wrong. But that’s the first step. The essays collected here show first how it was done, and how government policy continues to support colonisation, land theft, and genocide under the goal of extinction of land title and special status, and second, how Indigenous peoples are resisting these goals.
These essays speak to everyone living within the nation called Canada. Much of the work is by Indigenous people, addressing Indigenous people. But the teachings are important for those of us from settler backgrounds, and those who have come as immigrants to the Canada built on colonialism. We all need to understand where we have come from, in order to see where we can go to, as Indigenous people and allies, as partners in defending the land and water, in a truly postcolonial world.
It’s an important collection of voices that need to be widely heard and understood, because these issues speak to the essence and survival of Canada as a nation. We settlers live on stolen land.Indigenous people’s land, taken through conquest and deceit and the arrogance of such legal fictions as the Doctrine of Discovery. If we are to work through this history that poisons our relationships with Indigenous people, with the land, with more recent arrivals on these lands, with our notions of what Canada ought to be, then the first thing we need to do is decolonise our relationships, and to remake the theft into a true partnership.
This book provides insights into what has gone before, and what must come after, in order to make this a reality. It’s not easy for settler peoples to acknowledge that what was done, was wrong. But that’s the first step. The essays collected here show first how it was done, and how government policy continues to support colonisation, land theft, and genocide under the goal of extinction of land title and special status, and second, how Indigenous peoples are resisting these goals.
These essays speak to everyone living within the nation called Canada. Much of the work is by Indigenous people, addressing Indigenous people. But the teachings are important for those of us from settler backgrounds, and those who have come as immigrants to the Canada built on colonialism. We all need to understand where we have come from, in order to see where we can go to, as Indigenous people and allies, as partners in defending the land and water, in a truly postcolonial world.
July 22, 2018
(c)2017 A very interesting read with numerous historical references. This is a handbook I wish I had as an undergraduate when I was taking FN courses. I wish I heard more from educators such as M.Ignace, N. Markey etc.
January 26, 2022
This is an excellent book for anyone.
All the ideas, concepts, and connections are there. But they are presented in shorter essays which has the effect of making them quite a bit more accessible to the person who is seeking to understand.
The essays are written by some of the most famous Indigenous activists, thinkers, and teachers out there, Arthur and Kanahus Manuel being just the tip of the iceberg.
Land dispossession, Inter generational trauma, the impact of being distanced from the land, the impact of being separated from language, Canadian government tactics to avoid truthful and meaningful responses, and what would happen to settlers in a land back situation are just some of the topics discussed.
Until we address this with truth, courage, and healing, it will be festering with and among us. I sure hope other people will read this book and many others until finally we can get to work!
All the ideas, concepts, and connections are there. But they are presented in shorter essays which has the effect of making them quite a bit more accessible to the person who is seeking to understand.
The essays are written by some of the most famous Indigenous activists, thinkers, and teachers out there, Arthur and Kanahus Manuel being just the tip of the iceberg.
Land dispossession, Inter generational trauma, the impact of being distanced from the land, the impact of being separated from language, Canadian government tactics to avoid truthful and meaningful responses, and what would happen to settlers in a land back situation are just some of the topics discussed.
Until we address this with truth, courage, and healing, it will be festering with and among us. I sure hope other people will read this book and many others until finally we can get to work!
June 17, 2020
Essays from some of the brightest minds of our time, including Arthur Manuel, Sharon Venne, Russ Diabo, Glen Coulthard, Pam Palmater... This is a very accessible exploration of Canada’s colonization—the dispossession, dependence and oppression of Indigenous peoples, both historically and up to the moment. Published in 2017, this would have been a vital primer on issues at any time, but it feels like an especially good time to read this. And it’s a free and available download.
April 16, 2019
Great arguments in support of DECOLONIZATION.
November 28, 2019
(US) Thanksgiving Day reading.
December 2, 2020
https://fpse.ca/decolonization_manual...
MAKE IT REQUIRED READING FOLKS <3
MAKE IT REQUIRED READING FOLKS <3
Displaying 1 - 15 of 15 reviews