#indigenous anarchist

[transsexualfiend]

"Voting is harm reduction" Indigenous anarchists are literally on their hands and knees begging you to stop fucking saying this but here you go. Yes a candidate is going to be chosen regardless but voting is in no way harm reduction. Like that's it. Just stop calling it that. We aren't telling you to stop voting we're telling you to stop calling it harm reduction. That's simply not what it is.

[nihildes]

"civilization and the state are myths colonizers keep telling themselves and forcing others to believe. it is their ritual of power, their prayer is time" - Klee Benally

[mrsblackruby]

Why are some of y’all putting so much of your focus on arguing whether or not settlers should be forced to leave a colony they ‘forcibly’ inflicted on the indigenous rather than just assuring indigenous people have human rights and equal engagement in how the land around em gets to be evolved cuz they’re involved with changing environments no matter what. Why are some of y’all so scared of land back that you actively just chose genocide, pollution, and endless imperialistic efforts instead. Like can’t you see there’s alternative outcomes that can become reality and that I personally think should and want to become reality. Whatever that fear mongering shit is a waste of time to me, in the way of all of our actual liberation it comes off really self defeating to me so I’m glad I do my best not to partake in such affairs. End Apartheid.

Indigenous rights and immigration rights aren’t opposed actually they are interlocking and both important to achieve a society that values free movement

[dailyanarchistposts]

How Peace Came to the Rotinonshón:ni

Aiewáhtha Wampum Belt [9]

The story of the formation of the Rotinonshón:ni has been passed down by oral tradition, by reciting the Kaianere’kó:wa. This recitation has been done in at least five similar languages and translated and transcribed into English in multiple versions. There are many variations, and no definitive version. [10]

In a version of the story common at Ohswé:ken, [11] Tekanawí:ta was born under mysterious circumstances to a Wendat mother, along the Bay of Quinte. [12] After a difficult childhood, Tekanawí:ta left his community to bring the message of peace to the Iroquois. He traveled south across Kaniatarí:io, where he encountered Aiewáhtha preparing a meal. Aiewáhtha, grieving for lost loved ones, was planning to a eat a man he had slain in vengenance. Tekanawí:ta conducted a condolence ceremony for Aiewáhtha, so as to end the blood feuding. He convinced Aiewáhtha to eat only of the flesh of deer, not man. Finally, he persuaded Aiewáhtha to give up war and to help him bring peace to the Iroquois.

According to a women’s oral tradition, [13] Tekanawí:ta then approached the head clan mother, Tsikónhsase.[14] Tsikónhsase, of the Kakwa:ko (Neutral) nation, had provisioned warriors and also administered disputes. [15] She agreed to support Tekanawí:ta’s efforts for peace if he agreed to codify into the Kaianere’kó:wa several powers and responsibilities for women: matrilineality of clans, the clan as the basis of popular sovereignty, and the collective ownership of agricultural land by women. Barbara Mann, Shotinontowane’á:ka author and professor of Native American Studies, views the underlying conflict of the era in terms of the material culture of production. She describes the conflict as one between women-led agriculturists and the cannibalistic hunters, led by Thatotáhrho. Tekanawí:ta’s role was to unite the warring factions, establish both farming and hunting as modes of production, and abolish cannibalism. [16]

Tekanawí:ta, Aiewáhtha and Tsikónhsase visited a series of Iroquois communities. Having gone to the Kanien’kehá:ka and gained their support, they visited the Oneniote’á:ka, gaining their acceptance as well. Next they visited the Ononta’kehá:ka, but were rebuffed by Thatotáhrho. They then gained the support of the Kaion’kehá:ka, and finally visited the westernmost nation—the Shotinontowane’á:ka. All of the Shotinontowane’á:ka were convinced except their two principal war chiefs; these were brought into agreement and designated as the ratihnhohanónhnha, the doorkeepers, responsible for protecting the long house of the Rotinonshón:ni from enemies to the west. Having convinced all of the Shotinontowane’á:ka, they returned to the Ononta’kehá:ka, and there was a mighty struggle with Thatotáhrho.[17] Tsikónhsase devised a solution, suggesting to Tekanawí:ta that the council fire of the Rotinonshón:ni could be with the Ononta’kehá:ka, and that Thatotáhrho should become its keeper. [18]

Tekanawí:ta had several other innovations for the Rotinonshón:ni polity. The fifty men who would make decisions through consensus at the council fire were named roiá:ner, and they would wear deer horns to represent that they had forsaken war and ate only the flesh of deer, not of men. The roiá:ner were to have skins “seven spans thick”: they would be patient, not easily offended. Tekanawí:ta named each of the roiá:ner, and stated that their names would be requickened when they died (or were removed from office) and returned to the clan mothers, the iotiiá:ner. The iotiiá:ner had the responsibility of selecting new roiá:ner, though never the son of the previous roiá:ner. The iotiiá:ner would also have the authority to recall roiá:ner from office. A provision was made for further speakers to be added to the council at Ononta’kehá:ka, men who had merit and had sprung up like a Pine Tree—“Ohnkaneto:ten.” The Ohnkaneto:ten would have voices but not votes; their appointment would die with them and not be transferred. Further, the great good way, the Kaianere’kó:wa, could be amended by “adding to the rafters” of the longhouse.

The weapons of war were buried beneath the tree of peace, so that there would be no further war among the nations of the Rotinonshón:ni. [19] (The English idiom, “burying the hatchet,” originates with the Rotinonshón:ni.) The tree’s four white roots of peace stretched to the cardinal directions, spreading the good tidings. There were rules for adoption of individuals and whole nations, to follow the roots, find shelter beneath the tree of peace, and join the Rotinonshón:ni. The condolence ceremony for those who were in grief was described, as well as the use of wampum. The Rotinonshón:ni would be guided by principles of “peace, power and righteousness.” The last issue that Tekanawí:ta resolved was about hunting territory: Tekanawí:ta declared that all Rotinonshón:ni would share the hunt and “eat of one bowl.” [20]

[damnesdelamer]

At first, I thought that my difficulties in life were caused by the fact that I was Indigenous. Then, in my thirties, I dis- overed that in truth, it was because I am a woman. It took a long time before I could become a woman, I mean, an Indigenous woman. Being an Indigenous woman is twice as difficult, because you embody two converging political realities. Women are also considered a "minority" in a way, and our struggle is motivated by the need for personal and collective security. So I became a feminist. Because no one is born a feminist, you must choose to become one.

~ Véronique Hébert, Anarcho-Indigenism

[anarcho-catboyism]

Too be honest, probably the four most neglected topics in leftist spaces as a whole is landback/indigenous rights, nonwhite rights and experiences (black communist/anarchist movements etc.), feminism (especially radicalized militant feminism), and disability accessibility/experiences (both physical and mental(like cluster B disorders especially). Not in that order btw, I believe all 4 of those are interconnected.

My one tip for people getting into leftist spaces, no matter which one it is, is to learn about the most neglected topics especially and to listen to people apart of the above groups. It is going to frustrate the shit out of you and you're going to learn a lot of the leftists around you hold onto the Patriarchy/White Supremacy etc. But you are going to empower both yourself and those around you for the better by educating yourself.

[shroobles]

My mood after the debate shit show

[hakaiika]

Hakaii'ka's Notes Day 4

"Any bureaucracy that domineers the working class, directing their work, setting their compensation, and deciding their production & distribution inherently reproduces a class system" -Mikhail Bakunin

[chahoolheel]

Phoenix, AZ

O’odham land

[mourntomidnight]

Made some pro Palestine art because I can’t really post this to insta unfortunately but since my parents don’t have tumblr I can

[menderash]

people were so mean about feminist junkrat. of course he carries tampons around. what else is he gonna do when he gets his period and/or shot with a rifle.

[nihildes]

"For us green anarchism predates the term and is a way to talk about our politics (anarchist: no state, no exchange relationships, and a vigorous critique of daily life) and our spiritual life (green: earth-based, concerned with cycles not progress, not moral). For us green anarchism does not begin with a set of bearded European men but in the conditions of Turtle Island (North America). The turtle (Hah-nu-nah) is the earth, and is our life. A green perspective worth its name begins with the story of how humans came to this place. A place that was doing just fine without us. It begins with the stories that composed a social reality that was disrupted by visitors who have long outstayed their welcome." - Black Seed—An Old Green Anarchy by Aragorn!

[fiddles-ifs]

hello doctor fiddles. i am aware you are a man of the Appalachia, as a Virginia prime creature, i would like to know ur thoughts on the Great Dismal Swamp

the Great Dismal Swamp is my best friend <3

[dailyanarchistposts]

A Green New Deal?

The ballot initiative is supported by an economic assessment from the Political Economy Research Institute at the University of Massachusetts. It calls for large scale reductions in CO2 emissions of 20 million tons per year. By 2035, CO2 emissions would be 40 percent lower than they were in 2014.

Beyond this, the initiative would place a carbon-emissions fee on major polluters, and would use the billions of dollars in revenue collected for a series of investments in clean energy and water. The proposal would see that money directed to employers with a high-wage, labor-protection model. And significantly, money would be earmarked to be spent on the economic, environmental, and health-care restoration of those communities most negatively impacted and threatened by global climate change. Some examples of programs would include low-income energy-assistance programs and there would be job retraining and wage and benefit protections for workers in fossil-fuel-reliant industries over the course of a generation while those industries are phased out.

There will also be resources made available for Indigenous communities deeply feeling impacts of ecological crises and dealing with pressing impacts from climate change. As one example, the Quinault Indian Nation, on Washington’s Olympic Peninsula coast, is seeing its historic burial grounds and sacred sites inundated with sea water rises. Portions of its ancestral lands around the coastal villages of Taholah and Queets are already becoming uninhabitable. If ballot initiative 1631 passes, there will be more resources and funds available to protect habitat and develop greater resilience.

Supporters are calling this a Green New Deal. The idea is to use money raised through the $15 per ton fee on CO2 emissions to create so-called glide paths to full retirement for workers in fossil fuel industries within five years of retiring. So, for workers who had worked in these industries for between one and five years, there would be a year of guaranteed income, health care, and retirement contributions for every year worked by that worker. Workers who had worked in the fossil fuel industry for more than five years would be covered with a wage insurance program for up to five years to make up for any income difference between their wages in the fossil fuel industry and the new wages in a non-fossil fuel industry. The aim is to have a just transition to new work rather than simply retraining.

The Western States Petroleum Association and conservative PACs are already lining up to throw millions behind a “No on 1631” campaign. So clearly some of them see some initial costs.

[militankaos]

İyi geceler sevgili kent dinleyenleri.

Gerçi artık buralarda beni dinleyen birileri olduğundan şüpheliyim. Yine de, bir şeyler değişti. Her zamanki olgunun getirisi, hep değişir. Ben değiştim, toplum değişti ve ben hafifledim bugün. Toplum hafiflemedi, çünkü o yapısı gereği sürekli bir ağırlaşma eğilimindedir. Ağırlaşır toplum. Velhasıl kelam, ben değiştim ve hafifledim. Kuş gibi hafif ve güneş gibi parlağım bu gece. Ve evet, geceye rağmen. Bazı karanlıklar geldi geçti, bazı aydınlıklar. Aydınlıklarda fazla heyecanlı ve mutluydum ben, uğramadım buralara. Karanlıklarda da "karanlıklar yazılarda bile paylaşılmaz" düşüncesinden almadım elime kalemi. Paylaşılanlar çoğalır çünkü. Bir şarkı vardı,"kullandığın sözcüklere dikkat et. Hepsi ağzından gerçekleşmek üzere çıkıyorlar tamam mı?" diyordu son kısmında. Fazla güvendim ve benimsedim bunu ben. Şarkının kalanını unuttum, cımbız ile seçtim hoşuma gideni. Eh, haliyle yazı yazmaz, kürkçü dükkanına uğramaz oldum. İyi de yaptım da, yazan yazıyı ve yazmayı bırakamaz. Yani, buradayım yine. Etimle ve kemiğimle, aynı ama farklı olarak biraz da. Şarkıyı bir daha dinledim, bu sefer de hoşuma başka bir nakarat gitti. "En az 20 dil duydum kendi kulağımla, beş tanesi bildiğim. Gelip diyebilir bir Filipinli ben Çinliyim" diyordu bu sefer. Ve, evet. Bu sefer bu nakaratta durdum ben. Düşündüm ve içselleştirdim bunu. Kendi memleketimden uzakta-eskiler buna gurbette der- çok dil duydum dostum. Çok dil, çok ağız, çok lehçe. Bunların birçoğu kendi kulağımla ve bildiğim, bir kısmı ise hiç bilmediğim olarak ayrıldı. Ben bilmediklerimi yok, bildiklerimi var saydım. Bazen sayarım. Kendimi şöyle, seni böyle sayarım bazen ben. Ne sen yanlış ve de, ne ben. Anlıyor musun? Var saymalarımız ve kanılarımız değil bizi a noktasından b noktasına götüren; biziz. Bizleriz bazı yolları ve "ağızları" yaratan. Ve bizleriz sonrasında tekrardan onlara tapan, yolda yürüyen ve ağzı konuşan. Okuyucu, nerelerde ve kimlerlesin ben bilemem-bir hiçim- ama emin ol ki ne sensin yanlış ne de o karşındaki bildiğin. Gelir ve geçer durumlar arasında gelene kötü gidene üzgün bakamayız. Eski beni reddederken yeni beni iyi tanıyamam ben. Yazım dağınık ve kirli oldu. Değişen şeyler gibi değişmeyen durumlar da baki demek bu :) ve fark ettiysen, noktalama kuralları ile de barışıp onlarla da anlaştım. Dedim ki onlara "siz var olun ama ben sizi çok da önemsemeyeyim." Dadaizm yapayım biraz ve size de karşı çıkayım bir noktada. (.) Bu noktadan söz etmiyorum tabii. Yani okuyucu, buraya kadar geldiysen aklın biraz karıştı demektir. Ve bu da bu pislik yazar amacına doğru koşuyor anlamına gelir. Sevmediğimden değil, düz yazmayı sevmediğimden. Nakarata bir daha gelirsem, derim ki ben Türkçe konuşurken Kürtçe konuşmak istiyorum bu aralar. Bazı dostlarıma özendim. Ama yine de diyeyim ki sana, leyla gibi de konuşsan mecnun gibi de, Afgan da olsan İngiliz de, mülteci de olsan "kendi vatanında birer can" da anlarım ben seni. Çünkü kodlamalar yapıldı zihnimde ve mekaniğim böyle işliyor benim. Bugün Kürt'üm ben ve yarın Türk. Diğer sabaha Çinli olarak uyanabilirim. Ve Çince bilmesem de emin ol ki iyi konuşurum. Beden de dildir ve dilim de biraz bedendir benim. Ruhumu yazılarımla harmanlar ve onla da ifade ederim kendimi ben. Sen neysen oyum karşımda, ne değilsen ona ters. Ama sanma ki dengem şaşmış da neyi savunduğumu unutmuşum ben. En dengeli zamanlarımda, en dengesiz davranışlar ile dengeyi yakaladım arkadaşım. Karmaşık ve tadı acı olsa da tavsiye ederim sana da. Yine de bir tabu/yargı olmasın, deneylerimin acı sonlarının olabileceğini çıkarmayalım aklımızdan biz. Bazen 18'e, bazen 47'ye hitap ederim, bilirsin. Bilir misin? Artık öyle.

[blubberingjellyfish]

In light of soon to come events I'd like to share a piece of theory written from a native perspective