#indigenous excellence

[ladyimaginarium]

coining the term twospiritphobia / twospiritmisia.

Q: what is twospiritphobia / twospiritmisia?

A: the discrimination, hatred, exclusion & erasure of those who identify as two spirit and/or indigiqueer.

Q: why not just call it homophobia/transphobia against indigenous qipoc / queer indigenous poc?

A: because not every indigenous person identifies by western lgbtqia+ labels which are a predominantly western eurocentric concept that does not always align with indigenous turtle island concepts, not all queer natives identify with two spirit due to its heavy inherent historical, social, political, cultural, spiritual & ceremonial connotations & because we deserve to have our terms to describe our own experiences of discrimination that inherently includes our indigeneity & our own sacred two spirit nature.

Q: why did you(&) coin this term?

A: because i've noticed that in the past year & even before, the predominantly white queer community refuses to include us let alone see us & when they do, it's usually to tokenize us then throw us away when we're no longer convenient, erase us (see: nex benedict, when the mostly white queer community erased their indigenous two spirit identity to make them their trans/nonbinary martyr despite them being choctaw & completely ignoring mmeiwg2s+/mmeip issues which is never talked about in queer spaces unless natives talk about it), talk down to us when we don't conform to your western concepts of gender & orientation that do not inherently apply to us, speak over us & our issues & push us out of your fucking queer spaces without ever actually trying to work with us despite the fact that we the two spirit community who were revered as sacred have existed on turtle island for over 5000 years & were the first victims & survivors of racist imperialist homophobic & transphobic based war crimes & genocide & have been fighting & resisting for our liberation far before anyone else ever set foot on these lands, longer than any other queer community on turtle island, longer than stonewall & whenever queer history is brought up, two spirit people & the violence against us from the beginning of colonization of turtle island are never discussed & quite frankly i've had enough of native erasure both historically speaking & in the present day. there's a reason why there's a 2s in front of 2slgbtqia+ in "canada", because we were here first. we will not be erased. there can be no liberation without two spirits at the center of queer activism. by adding this to your vocabulary you acknowledge & honor two spirits as the first queer people of turtle island & we deserve your allyship, respect, protection & solidarity, respect the indigenous roots of the term two spirit, honor indigenous peoples' way of living, loving & learning & building communities across turtle island, emphasize the importance of indigenous perspectives & identities within the broader 2slgbtqia+ community & further acknowledging & recognizing the historical & ongoing contributions of indigenous peoples to discussions about gender & sexual diversity & highlights the need for visibility & inclusion of two spirits in these conversations & acknowledging, respecting & honoring indigenous peoples as the traditional stewards of the land & that indigenous peoples were the first to build communities that honored romantic, sexual, gender & sex diversity on the land of turtle island ever since time immemorial.

Q: what are some examples of twospiritphobia?

A: the erasure of two spirits both historically & in the present, assaulting/committing hatecrimes against individuals who are, or who are perceived or assumed to be two spirits, nonnatives — both white settlers & nonnative poc — culturally appropriating two spirit when it's an exclusive closed term from closed cultures for indigenous people of turtle island, if you are not first nations, métis, inuit, indigenous american, alaska native, indigenous mexican, indigenous central american, greenlandic inuit or otherwise not indigenous to turtle island and/or mixed with any of those groups, & you are not either reconnecting, semiconnected or connected to your culture, you cannot use the term, using antinative slurs against two spirits on any context or form that one cannot reclaim and/or using said antinative slurs casually/as insults, harassing/threatening/mocking/intimidating two spirit individuals while motivated by said individual's two spirit & indigenous identity whether online or face-to-face, treating two spirits differently than pericishetallo natives, even if one is native themselves, attempting to "correct" two spirits on their own identities, saying our two spirit identities are wrong, using religion and/or spirituality as an excuse to harm or exclude two spirit people, fetishizing/objectifying/sexualizing/romanticizing individuals based on their two spirit identities, opposing and/or dismissing the need for explicit two spirit representation & progress for two spirit rights & two spirit liberation, erasing two spirit issues as inherently gay/trans issues, not acknowledging twospiritphobic behavior in others, refusing to speak up for two spirit people, telling two spirits that they're unnatural or "attention seeking", speaking over two spirited people when they tell you you're being racist/being twospiritphobic, policing two spirits on who we can & can't be in relation to ourselves especially from nonnatives even more from white settlers, accusing two spirits of "oppression olympics" whenever we bring up our issues, not acknowledging two spirits as the first queer people who've existed for thousands of years on turtle island & denying indigeneity as the core element of being two spirit.

disclaimer: do not fucking remove credit from us& being the coiner of this term, while the experiences of twospiritphobia/twospiritmisia are nothing new, we& as an indigenous bodied system demand respect as the coiner of this term. please ask if you intend on using this term on your wikis/masterlists. do not use this term for yourself to describe your experiences if nonnative/2S. nonnatives do not fucking derail, especially yt folx.

[tartrazeen]

This is so beautiful.

The architecture on its own is absolutely gorgeous.

But the beautiful example of FN people knowing how to take care of ourselves, the way that unfolds by focusing on housing, and the weak little NIMBY cries from colonists off to the left is just gorgeous on so many, many levels. 💖💖💖💖💖💖💖💖

this is so funny

"but uh when we advocated for indigenous sovereignty we thought you guys were just going to make a big park or something"

"fuck you. ultradense housing that bypasses your stupid zoning rules"

[tartrazeen]

💖

[afriblaq]

[vfdinthewild]

"The volunteer fire department, the ambulance squad as well, rely on contributions to their monthly pancake breakfast, to raise funds for a new engine."

-from Braiding Sweetgrass by Robin Wall Kimmerer, 6:47:15

[risotto38]

So I'm taking an Indigenous History class

[purgatoire-noir]

so I picked out my hair for the first time since 2018…

when I tell you, the POWER I felt when I went out in public…

I felt like the Son of the Sun

[carfuckerlynch]

eye twitching. @ my chef stop fucking talking about indigenous people u can't even pronounce tlingit

[tartrazeen]

Can you imagine how awesome this woman felt?

A big whale shows up, and not only do you have a ton of food and fat to work with, but you also get to decorate your home with its gigantic bones?!!

Baddest-ass woman in Alaska 👏🏽💖

She probably also used them as posts to dry things out, but even if they were there purely for fashion, it's enough to leave me so inspired 😍

I need to decorate. Tired of living in a house, not a home.

“Nanny’s House” Sod house constructed of whale bones and driftwood Tikigaq (Point Hope) Alaska

[fatehbaz]

There was a line in the sand - a border, or rather the idea of one. This idea described a frontier, delineated a boundary. In 1852 transgression of this idea and the sovereignty it represented angered Bey Ahmad of Tunis. [...] [T]he government of [French] Algeria accelerated plans to undertake a tour of the frontier [...], to define the spatial limits of French power. [...] [T]he bey wrote a letter to the French consul [...]. The two powers had to work together, each having representatives present [...]. The response came from Paris. The prince-president (Napoleon III), the minister of foreign affairs, and the minister of war all agreed with the bey [...]. The barrier was real, the border inviolable, the idea held. So the bey and the president understood each other. [...] [But] [a]n internal letter [among French officials] explained the thinking behind the military's territorial violation: [...] it was necessary to "display clearly [the French military's] position on the frontier and to act to take possession of the country that we have claimed." This was important even if the act itself exposed the border's unreality. [...]

In such a way, belief in the border exposes a kind of irrationality at the heart of modern state power: the very basis of modern sovereign claims - territoriality - was an abstraction that only distance from the influence of local events could make appear real. The idea of the frontier that the French president and the Tunisian bey shared was the modern belief in the reality of borders, of their existence as barriers. That these two shared this idea tells us something about the appearance of modernity in the Maghrib in the late nineteenth century. [...]

---

Anxiety about the situation along the frontier was manifested not only in French military sorties and "inspection tours": we can also see it in the positioning in the colonial imaginary of migratory and transhumant populations as anti-modern. Seemingly unconcerned with national boundaries [...], these populations were cast as mere violent holdovers of the "traditional" practices of the Maghrib, soon to disappear before the progress of modern social organization and governmentality. [...] The [French] minister of war held that the government of Algeria should secure the border because unrest was "hampering the industrial development of the La Calle region and slowing the normalization of our authority among the tribes [...]." His reasoning did not necessarily reflect that of the cultivators who were accustomed to moving to lands on either side of the line drawn by Randon or moving their flocks within a generally elastic space. The dictates of imperial economics (i.e., mineral exploitation) were here locked into a territorially-bound sense [...].

The government of Algeria - which was at that point, legally in any case, the French government - [...] based claims to sovereignty on the ability to control violence [...]. This [French military] officer led soldiers across the northern Algerian-Tunisian border, stopping to talk with all the groups [...]. The minister of war wrote that, while this action was indeed problematic on the diplomatic scale, it was necessary and right on the local scale. "Our administrative interests cannot be left outstanding - our dignity itself is at stake in giving to the tribes evidence of our [power] [...]" and "this operation is necessary to tranquilize our tribes and organize the means of repression." [...] In effect, the local scale necessitated a processional display of state power [and literal physical violence] to ensure its claims, while the international scale necessitated the abstraction of fixed and territorialized power. [...]

---

[I]n the winter of 1876 [...], [t]he territorialized nation-state was finally achieved. This rosy picture did not last. Even after the French occupation of Tunis [...] in 1881, belief in the border failed to spread to the scale of local life and governance. [...] Certainly the border, even a border that had largely been agreed upon and understood at the level of high politics for nearly three centuries, was a problematic and vexed ides. Only those removed from its immediate reality seemed to believe in it.

Despite the continued efforts of those apostles of modernity on the Algerian side of the border, the border was never as fixed as they thought it should be. Concerned reports about it continued [...] to fill the saddlebags of imperial postmen well after the establishment of the protectorate in Tunisia. The “realness” of the border was a matter of both material reality and socio-juridical imagination. The border between the Regency’s tribes and those of the dey in Constantine, for instance, had existed (more or less) since the 1500s. But these were obviously different conceptions of what made the border. [...] The border would be “real” for these French officials when groups on either side stopped transgressing the imaginary barrier the Regency and France had erected. Vexing to the French imperial imagination was the apparent breakdown of the concept of state power based on maintaining the monopoly of violence in a certain region: “We reserve to ourselves the right to penetrate into the territory of neighboring tribes that breach the interests of our tribes or territory and to punish them emphatically.” [...] Beyond informing people of their legibility to the state vis-à-vis taxes, the point of the multiple tours, meetings, raids, and trades [...] was thus to show off the power of the French war-making apparatus in order to claim for it sole legitimacy. [...] [T]he land claimed by the French becomes practical, modern territory only when the people living there accept the claims to sovereign authority of the French - not before. There is effectively no border until the people believe there is and act on that belief. [...]

That this type of thinking was not the special purview of the “recalcitrant” tribes themselves is reflected in a letter a French advisor to the Tunisian army wrote to the French minister of war in 1862: “Some have wanted to have a frontier delimination between the Regency [of Tunis] and Algeria; it is necessary, as Your Excellency has recognized, that the frontier remain vague. Let us not commit the present, let us reserve for ourselves the future, and let us not raise barriers between the rich valley of the Medjerdah, and the metallurgic deposits and the cork forests of the Tabarka mountains, [and Algeria].” From his vantage point on the ground, this officer saw a different relationship between the border and the territorial position of sovereignty than did the president or bey. The importance of the imperial project was better reflected in not securing a border. But this understanding did not make its way up the chain of command. There a "real" border was necessary.

---

All text above by: Brock Cutler. "Believe in the Border, or, How to Make Modernity in the Nineteenth-Century Maghrib". Journal of the Economic and Social History of the Orient 60. 2017. [Bold emphasis and some paragraph breaks/contractions added by me. Presented here for commentary, teaching, criticism purposes.]

[sweaterbob]

ice cream monsta 😱

follow my tiktok and peep my soundcloud 🫶🏾

move mf!! 🚘🗯👿

[tartrazeen]

Fucking finally.

Now let's see how long they actually honour it this time.

Nearly 25 years after Nunavut became a territory, it has signed a final agreement with the government of Canada to have the final say over a long list of decisions that were, until now, usually made in Ottawa.  Prime Minister Justin Trudeau, Premier P.J. Akeeagok and Nunavut Tunngavik Inc. president Aluki Kotierk signed the agreement at a ceremony in Iqaluit this afternoon.  It's the largest land transfer in Canada's history, Trudeau said — two million square kilometres of land and water. The 239-page document outlines how Canada will give control over Nunavut's land and resources to the government of Nunavut — a process known as devolution

Continue Reading

Tagging @politicsofcanada

[frogeyedape]

Oy! If you like A Taste of Gold and Iron for its Devotion, try The Hands of the Emperor!

[samwisethewitch]

Homemaking, gardening, and self-sufficiency resources that won't radicalize you into a hate group

It seems like self-sufficiency and homemaking skills are blowing up right now. With the COVID-19 pandemic and the current economic crisis, a lot of folks, especially young people, are looking to develop skills that will help them be a little bit less dependent on our consumerist economy. And I think that's generally a good thing. I think more of us should know how to cook a meal from scratch, grow our own vegetables, and mend our own clothes. Those are good skills to have.

Unfortunately, these "self-sufficiency" skills are often used as a recruiting tactic by white supremacists, TERFs, and other hate groups. They become a way to reconnect to or relive the "good old days," a romanticized (false) past before modern society and civil rights. And for a lot of people, these skills are inseparably connected to their politics and may even be used as a tool to indoctrinate new people.

In the spirit of building safe communities, here's a complete list of the safe resources I've found for learning homemaking, gardening, and related skills. Safe for me means queer- and trans-friendly, inclusive of different races and cultures, does not contain Christian preaching, and does not contain white supremacist or TERF dog whistles.

Homemaking/Housekeeping/Caring for your home:

Making It by Kelly Coyne and Erik Knutzen [book] (The big crunchy household DIY book; includes every level of self-sufficiency from making your own toothpaste and laundry soap to setting up raised beds to butchering a chicken. Authors are explicitly left-leaning.)

Safe and Sound: A Renter-Friendly Guide to Home Repair by Mercury Stardust [book] (A guide to simple home repair tasks, written with rentals in mind; very compassionate and accessible language.)

How To Keep House While Drowning by KC Davis [book] (The book about cleaning and housework for people who get overwhelmed by cleaning and housework, based on the premise that messiness is not a moral failing; disability and neurodivergence friendly; genuinely changed how I approach cleaning tasks.)

Gardening

Rebel Gardening by Alessandro Vitale [book] (Really great introduction to urban gardening; explicitly discusses renter-friendly garden designs in small spaces; lots of DIY solutions using recycled materials; note that the author lives in England, so check if plants are invasive in your area before putting them in the ground.)

Country/Rural Living:

Woodsqueer by Gretchen Legler [book] (Memoir of a lesbian who lives and works on a rural farm in Maine with her wife; does a good job of showing what it's like to be queer in a rural space; CW for mentions of domestic violence, infidelity/cheating, and internalized homophobia)

"Debunking the Off-Grid Fantasy" by Maggie Mae Fish [video essay] (Deconstructs the off-grid lifestyle and the myth of self-reliance)

Sewing/Mending:

Annika Victoria [YouTube channel] (No longer active, but their videos are still a great resource for anyone learning to sew; check out the beginner project playlist to start. This is where I learned a lot of what I know about sewing.)

Make, Sew, and Mend by Bernadette Banner [book] (A very thorough written introduction to hand-sewing, written by a clothing historian; lots of fun garment history facts; explicitly inclusive of BIPOC, queer, and trans sewists.)

Sustainability/Land Stewardship

Braiding Sweetgrass by Robin Wall Kimmerer [book] (Most of you have probably already read this one or had it recommended to you, but it really is that good; excellent example of how traditional animist beliefs -- in this case, indigenous American beliefs -- can exist in healthy symbiosis with science; more philosophy than how-to, but a great foundational resource.)

Wild Witchcraft by Rebecca Beyer [book] (This one is for my fellow witches; one of my favorite witchcraft books, and an excellent example of a place-based practice deeply rooted in the land.)

Avoiding the "Crunchy to Alt Right Pipeline"

Note: the "crunchy to alt-right pipeline" is a term used to describe how white supremacists and other far right groups use "crunchy" spaces (i.e., spaces dedicated to farming, homemaking, alternative medicine, simple living/slow living, etc.) to recruit and indoctrinate people into their movements. Knowing how this recruitment works can help you recognize it when you do encounter it and avoid being influenced by it.

"The Crunchy-to-Alt-Right Pipeline" by Kathleen Belew [magazine article] (Good, short introduction to this issue and its history.)

Sisters in Hate by Seyward Darby (I feel like I need to give a content warning: this book contains explicit descriptions of racism, white supremacy, and Neo Nazis, and it's a very difficult read, but it really is a great, in-depth breakdown of the role women play in the alt-right; also explicitly addresses the crunchy to alt-right pipeline.)

These are just the resources I've personally found helpful, so if anyone else has any they want to add, please, please do!

[tartrazeen]

Ow-tay-uh-row-uh

international people start calling our country aotearoa instead of new zealand challenge