#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

[mourntomidnight]

Fyi I will always be an anarchist but I will always put the needs of natives first in regards to how they want to govern themselves and will support them in that because I’ve admittedly grown to dislike the anti indigenous, anti sex work and genuine anti semitism in online western leftism and just imo online leftists are oftentimes either feds, privileged yt ppl shit stirring and predators trying to appropriate left talking points for their self interest.

Most real leftists generally don’t advertise their beliefs and work they do online unless it’s poc doing online education or it’s local groups showcasing their org work and keeping their irl local community updated on certain things like direct action or dealing with local fash.

Also my anti yt beliefs are based against the concept of a yt identity. I condemn those who choose to embrace whiteness but I’ll always support Europeans choosing to reconnect with their European tribal heritage in a healthy manner. I have nothing against the Europeans or European Americans I know online or irl for their skin color, just whether or not they reject whiteness and Christianity.

[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]

"Land and freedom means being able to feed ourselves without having to bend to any blackmail imposed by government or a privileged caste, having a home without paying for permission, learning from the earth and sharing with all other living beings without quantifying value, holding debts, or seeking profit. This conception of life enters into a battle of total negation with the world of government, money, wage or slave labor, industrial production, Bibles and priests, institutionalized learning, the spectacularization of daily existence, and all other apparatuses of control that flow from Enlightenment thinking and the colonialistic civilization it champions.

Land, in this sense, is not a place external to the city. For one, this is because capitalism does not reside primarily in urban space—it controls the whole map. The military and productive logics that control us and bludgeon the earth in urban space are also at work in rural space. Secondly, the reunited whole of land and freedom must be an ever present possibility no matter where we are. They constitute a social relationship, a way of relating to the world around us and the other beings in it, that is profoundly opposed to the alienated social relationship of capitalism. Alienation and primitive accumulation[1] are ceaseless, ongoing processes from one corner of the globe to the other. Those of us who are not indigenous, those of us who are fully colonized and have forgotten where we came from, do not have access to anything pristine. Alienation will follow us out to the farthest forest glade or desert oasis until we can begin to change our relationship to the world around us in a way that is simultaneously material and spiritual.

Equally, anarchy must be a robust concept. It must be an available practice no matter where we find ourselves—in the woods or in the city, in a prison or on the high seas. It requires us to transform our relationship with our surroundings, and therefore to also transform our surroundings, but it cannot be so fragile that it requires us to seek out some pristine place in order to spread anarchy. Will anti-civilization anarchism be a minoritarian sect of those anarchists who go to the woods to live deliberately, because they don’t like the alternative of organizing a union at the local burger joint, or will it be a challenge to the elements of the anarchist tradition that reproduce colonialism, patriarchy, and Enlightenment thinking, a challenge that is relative to all anarchists no matter where they pick their battles?

Land does not exist in opposition to the city. Rather, one concept of land exists in opposition to another. The anarchist or anti-civilization idea against the capitalist, Western idea. It is this latter concept that places land within the isolating dichotomy of city vs. wilderness. This is why “going back to the land” is doomed to fail, even though we may win valuable lessons and experiences in the course of that failure (as anarchists, we’ve rarely won anything else). We don’t need to go back to the land, because it never left us. We simply stopped seeing it and stopped communing with it." - Land and Freedom An Old Challange

[blubberingjellyfish]

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

[dailyanarchistposts]

Anarcho-Indigenism

While Bookchin might have not recognized similarities between his own anti-authoritarian politics and the traditional Rotinonshón:ni polity, some Rotinonshón:ni have also brushed off such comparisons. In an essay attempting to dissuade Rotinonshón:ni from participating as allies in the protests against the Free Trade Area of Americas (FTAA) meetings held in April 2001 in Québec City, Teiowí:sonte argued that the “platform and aspirations among some of these groups, particularly the Anarchists, are to eliminate any structured authority. Anarchism is a Greek word meaning without government. Their beliefs are contradictory to that of the Kaianere’kó:wa and actually threaten the existence of Haudenosaunee governments if these groups ever attain their ultimate goal.” [117]

At least one of Teiowí:sonte’s comrades in the Wasáse Movement, Taiaiake, might disagree with Teiowí:sonte’s interpretation of anarchism. Others, like Ward Churchill, have seen commonalities between Indigenism and Anarchism. [118] Taiaiake, coming from a traditionalist Kanien’kehá:ka perspective but also an academic career in political science, history and indigenous governance, argues explicitly for an “anarcho-indigenism.”[119] Far from seeing anarchism as a hindrance to the reestablishment of the Kaianere’kó:wa as the polity of modern Rotinonshón:ni, Taiaiake sees anarchism as the kind of political philosophy, “fundamentally anti-institutional, radically democratic, and committed to taking action for change,”[120] that is needed to combine with the indigenous vision of a good society. Not only do the commonalities exist in terms of philosophy, but they are increasingly being seen on the levels of strategy and praxis:

“There are philosophical connections between indigenous and some strains of anarchist thought on the spirit of freedom and the ideals of a good society. Parallel critical ideas and visions of post-imperial futures have been noted by a few thinkers, but something that may be called anarcho-indigenism has yet to develop into a coherent philosophy. There are also important strategic commonalities between indigenous and anarchist ways of seeing and being in the world... a rejection of alliances with legalized systems of oppression, non-participation in the institutions that structure the colonial relationship, and a belief in bringing about change through direct action, physical resistance, and confrontations with state power. It is on this last point that connections have already been made between Onkwehonwe groups and non-indigenous activist groups in the anti-globalization movement.” [121]

In defining universal indigenous principles, Taiaiake’s position is not only anti-statist but also explicitly anti-hierarchical: “Traditional indigenous nationhood stands in sharp contrast to the dominant understanding of ‘the state’: there is no absolute authority, no coercive enforcement of decisions, no hierarchy, and no separate ruling entity.” [122] He goes so far as to call continued cooperation with the state as “morally unacceptable.” [123]

Perhaps anarchism and the struggle of other social movements have had effects upon indigenism as well. While Taiaiake is a passionate proponent of a return to traditional polity, he acknowledges that “it’s not going to look the same as before. Our ideas about injustice might even possess and lead us to fight our own people and the injustice they are bringing on through the instrument of their form of government.” [124]

The similarities between anarchism and indigenism are being increasingly noticed, as anarchists find themselves in solidarity with indigenous struggles from Oaxaca to Ohswé:ken. Some have gone so far as to argue that indigenism is the ancestor of anarchism[126]—a claim that seems all that more plausible when anarchists study the traditional polity of the Rotinonshón:ni. Teiowí:sonte has called the traditional polity of the Rotinonshón:ni the “original socialist paradise,” partly because of its influence on Marx’s socialism.[127] Feminists in the U.S. have acknowledged the influence of Rotinonshón:ni on their vision of equality. The traditional polity of the Rotinonshón:ni has demonstrated that cultural evolution is not unilinear. There is an alterative to a stratified, hierarchical, patriarchical society and an exploitive economy—but we must build it now, and not wait idly for some far-off future when material culture has completed its development. There is an alternative to kleptocracy. It is possible today!

“The Evergrowing Tree” belt [125]

[econinjamove]

I wrote this essay out of rage against the monetary cost necessary to radically live self-sustainably. I thought that by thoroughly focusing on the origin of money, we could see further to ways humans have evolved communities without monetary currencies.

how are we to embrace traditional indigenous knowledge about our planet Earth and ecological relation to it, if we can't act in it without money? while writing this essay I stumble upon radical epiphanies about rebelling from and sabotaging the systems of our state governments--that I thought I have to teach to and share with my friends and like-minded persons. Let not the fire be alone ✊🏽.

[martyr-mayhem]

Write to congress now! Advocate for indigenous rights in your state!

[transsexualfiend]

At some point the left in the so-called U.S. realized that convincing people to rally behind a “lesser evil” was a losing strategy. The term “harm reduction” was appropriated to reframe efforts to justify their participation and coerce others to engage in the theater of what is called “democracy” in the U.S.

Harm reduction was established in the 1980s as a public health strategy for people dealing with substance use issues who struggle with abstinence. According to the Harm Reduction Coalition (HRC) the principles of harm reduction establish that the identified behavior is “part of life” so they “choose not to ignore or condemn but to minimize harmful effects” and work towards breaking social stigmas towards “safer use.” The HRC also states that, “there is no universal definition of or formula for implementing harm reduction.” Overall, harm reduction focuses on reducing adverse impacts associated with harmful behaviors.

The proposition of “harm reduction” in the context of voting means something entirely different from those organizing to address substance use issues. The assertion is that “since this political system isn’t going away, we’ll support politicians and laws that may do less harm."

"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.