Podcast appearances and mentions of daniel heath justice

This week, in honor of Indigenous People's Day, scholars Rose Miron and Jean O'Brien discuss the power and importance of indigenous storytelling, activism, history, and memory; as well as Miron's book Indigenous Archival Activism: Mohican Interventions in Public History and Memory.This conversation originally took place May 19, 2024 and was recorded live at the American Writers Festival.AWM PODCAST NETWORK HOMEAbout Indigenous Archival Activism:Who has the right to represent Native history?The past several decades have seen a massive shift in debates over who owns and has the right to tell Native American history and stories. For centuries, non-Native actors have collected, stolen, sequestered, and gained value from Native stories and documents, human remains, and sacred objects. However, thanks to the work of Native activists, Native history is now increasingly being repatriated back to the control of tribes and communities. Indigenous Archival Activism takes readers into the heart of these debates by tracing one tribe's fifty-year fight to recover and rewrite their history.Rose Miron tells the story of the Stockbridge-Munsee Mohican Nation and their Historical Committee, a group of mostly Mohican women who have been collecting and reorganizing historical materials since 1968. She shows how their work is exemplary of how tribal archives can be used strategically to shift how Native history is accessed, represented, written and, most importantly, controlled. Based on a more than decade-long reciprocal relationship with the Stockbridge-Munsee Mohican Nation, Miron's research and writing is shaped primarily by materials found in the tribal archive and ongoing conversations and input from the Stockbridge-Munsee Historical Committee.As a non-Mohican, Miron is careful to consider her own positionality and reflects on what it means for non-Native researchers and institutions to build reciprocal relationships with Indigenous nations in the context of academia and public history, offering a model both for tribes undertaking their own reclamation projects and for scholars looking to work with tribes in ethical ways.DR. ROSE MIRON is the Director of the D'Arcy McNickle Center for American Indian and Indigenous Studies at the Newberry Library in Chicago and Affiliate Faculty in the Center for Native American and Indigenous Research at Northwestern University. Her research explores Indigenous public history and public memory within the Northeast and the Great Lakes regions. She holds a BA in History and a Ph.D. in American Studies from the University of Minnesota.JEAN O'BRIEN (citizen, White Earth Ojibwe Nation) is Regents Professor and McKnight Distinguished University Professor of History at University of Minnesota. O'Brien is a scholar of American Indian and Indigenous history. Her scholarship has been especially influential regarding New England's American Indian peoples in relation to European colonial settlement. O'Brien's works include: Dispossession by Degrees: Indian Land and Identity in Natick, Massachusetts, 1650-1790, in which she demonstrates the persistence of Indians in the face of market economies that first commodified, and then slowly alienated their lands; Firsting and Lasting: Writing Indians out of Existence in New England, which investigates the local history writing of New England towns, which laid down the templates for American narratives of Indian disappearance; Monumental Mobility: The Memory Work of Massasoit (with Lisa Blee) that analyzes the memory work surrounding monuments to the Indigenous leader who encountered the Pilgrims in Plymouth, Massachusetts; and four edited volumes, most recently Allotment Stories: Indigenous Land Relations Under Settler Siege (with Daniel Heath Justice). She is a co-founder and past president of the Native American and Indigenous Studies Association. She holds a Ph.D. from University of Chicago.

This month's episode is a big one! As usual, we have a in-depth discussion about a great book, but we also have a big announcement. This will be our second-last episode! You'll hear why in the first few minutes, and we'll be back next month to continue that conversation and wrap everything up. In the meantime, please enjoy our chat about The Sentence by Louise Erdrich. It's a wonderful novel about an Indigenous-owned bookstore in Minneapolis and the vibrant and complex Indigenous community around it. Because it's our last full chat with a guest host, we wanted to come full-circle and invite Daniel Heath Justice to join us. We featured his book Why Indigenous Literatures Matter in our very first episode. Please enjoy this compelling and insightful discussion with Daniel about The Sentence!More on The Sentence:https://www.harpercollins.ca/9780062671134/the-sentence/More on Daniel Heath Justice:https://danielheathjustice.com

Daniel Heath Justice and Jean M. O'Brien's book Allotment Stories: Indigenous Land Relations Under Settler Siege (U Minnesota Press, 2021) collects more than two dozen chronicles of white imperialism and Indigenous resistance. Ranging from the historical to the contemporary and grappling with Indigenous land struggles around the globe, these narratives showcase both scholarly and creative forms of expression, constructing a multifaceted book of diverse perspectives that will inform readers while provoking them toward further research into Indigenous resilience. John Cable is assistant professor of history at Abraham Baldwin Agricultural College in Tifton, Georgia. He earned the Ph.D. in history at Florida State University in 2020. His forthcoming book, Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas), will be out in December 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Daniel Heath Justice and Jean M. O'Brien's book Allotment Stories: Indigenous Land Relations Under Settler Siege (U Minnesota Press, 2021) collects more than two dozen chronicles of white imperialism and Indigenous resistance. Ranging from the historical to the contemporary and grappling with Indigenous land struggles around the globe, these narratives showcase both scholarly and creative forms of expression, constructing a multifaceted book of diverse perspectives that will inform readers while provoking them toward further research into Indigenous resilience. John Cable is assistant professor of history at Abraham Baldwin Agricultural College in Tifton, Georgia. He earned the Ph.D. in history at Florida State University in 2020. His forthcoming book, Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas), will be out in December 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Daniel Heath Justice and Jean M. O'Brien's book Allotment Stories: Indigenous Land Relations Under Settler Siege (U Minnesota Press, 2021) collects more than two dozen chronicles of white imperialism and Indigenous resistance. Ranging from the historical to the contemporary and grappling with Indigenous land struggles around the globe, these narratives showcase both scholarly and creative forms of expression, constructing a multifaceted book of diverse perspectives that will inform readers while provoking them toward further research into Indigenous resilience. John Cable is assistant professor of history at Abraham Baldwin Agricultural College in Tifton, Georgia. He earned the Ph.D. in history at Florida State University in 2020. His forthcoming book, Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas), will be out in December 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Daniel Heath Justice and Jean M. O'Brien's book Allotment Stories: Indigenous Land Relations Under Settler Siege (U Minnesota Press, 2021) collects more than two dozen chronicles of white imperialism and Indigenous resistance. Ranging from the historical to the contemporary and grappling with Indigenous land struggles around the globe, these narratives showcase both scholarly and creative forms of expression, constructing a multifaceted book of diverse perspectives that will inform readers while provoking them toward further research into Indigenous resilience. John Cable is assistant professor of history at Abraham Baldwin Agricultural College in Tifton, Georgia. He earned the Ph.D. in history at Florida State University in 2020. His forthcoming book, Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas), will be out in December 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Daniel Heath Justice and Jean M. O'Brien's book Allotment Stories: Indigenous Land Relations Under Settler Siege (U Minnesota Press, 2021) collects more than two dozen chronicles of white imperialism and Indigenous resistance. Ranging from the historical to the contemporary and grappling with Indigenous land struggles around the globe, these narratives showcase both scholarly and creative forms of expression, constructing a multifaceted book of diverse perspectives that will inform readers while provoking them toward further research into Indigenous resilience. John Cable is assistant professor of history at Abraham Baldwin Agricultural College in Tifton, Georgia. He earned the Ph.D. in history at Florida State University in 2020. His forthcoming book, Southern Enclosure: Settler Colonialism and the Postwar Transformation of Mississippi (University Press of Kansas), will be out in December 2023. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/law

This great conversation on Indigeneity is from a couple of years ago and it just keeps being relevant. Being Indigenous is an analytic, not an identity. We need to talk about that. Patty (00:00:01):You're listening to medicine for the resistancePatty (00:00:04):Troy was so smart last time, and this could only be better with Joy here. Joy: God we're in trouble. Hey, it will be a smart show. Kerry: (00:00:20):Couldn't be more perfect. Joy! Oh yeah. Patty (00:00:24): Just so much happening, right? Like this has been bonkers in Native Twitter.Joy: Oh, I know. I don't either. Patty: Because we had the list right? Where everybody was kind of losing their mind about the list and then some anti-Blackness that was happening as a result of the list.And then, you know, and then kind of, I saw what was trending was seven days of fighting in Palestine and I'm like, no, that's, let's talk about seven consecutive days. Kerry: It's been like, what, how many, how many hundreds, you know, almost a hundred years we're coming up to now?- like stop it!  Patty: And then we're talking about global indigeneity, right? That being Indigenous is more than just living here in North America, which is something that, you know, I've kind of been unpacking for myself over the last year.  Then there are conversations happening, you know, who is Indigenous, in Palestine and the Levant area.Patty (00:01:37):Um, and then what claims does that give them to land? You know, and what, you know, what claims does that give them? Um, and do we rest our claims on land solely to being Indigenous? I mean, even here, it's all migrations, right? The Anishinaabe started and then we moved east and then we came back and there are tribes that exist now that didn't exist then.  You know- like the Metis, right? They didn't exist at the time of contact and yet there are distinct Indigenous people and what's there. So all of these conversations are so complicated.And then into the midst of these complicated, you know, difficult conversations, of course, rides Daniel Heath Justice's voice of reason and recognition into these conversations. So I can't think of two people that I would rather have this conversation with, for Kerry and me to have this conversation with, than with Troy and Joy.Troy: (00:02:51):Exciting to be back and, uh, and to meet, to meet Joy online, at least.Joy (00:03:00):Yeah, it's my pleasure. I remember watching you, um, I guess a couple of months ago when you're on and I'm like, oh my gosh, this is like, just totally blown my mind. And I said it to Patty and she's like, yes, let's do a show. I'm like, yes, let's do it. Let's figure this out because yeah, it's a lot!Kerry (00:03:21):I agree. There's so much complexity. We're talking about Palestine and we're talking about these roots; where do we put roots down? What is Indigeneity? What are all of these spaces? I was thinking about Burma or AKA Myanmar.And that brave stance that young woman-I'm not sure if you guys heard about it- at the Miss Universe pageant, held up a sign saying, ‘Pray For Us.' We are being persecuted or we're being killed, I think the message said.  Once again, it made me think about how precarious, you know, our spaces are, how the colonial system has this rinse and repeat way of creating, um, the same kinds of spaces.These genocides that are created all the waves through, um, the way of being. I was thinking about China and the Uyghur tribes, the Muslim Islamic based tribes that are being,  ‘rehabilitated' we have no idea to the scope and scale.Kerry (00:04:38):I have been fascinated recently with North Korea.  Just the very existence and structure of how North Korea even exists in this realm.  All of these pieces led me back to this idea that the reality, maybe I'm posing a question for all of us. Where do we begin? When we think about breaking this question down, you know, um, the right to be forced off of our lands, this space of, of the massacre, that seems to be such an integral part of the bloodletting. That's such an important, integral part of why we take over the land. And then finally, how the resources, because I noticed that we touch certain places, you know, we protest about certain places, more so than others. because resources are advantageous to more so than for some of the colonial structures that exist? And it makes it advantageous for us to take a moment's movement in those spaces versus others. I just, I've been very sad this week. I had to step away because of all of it.  As you mentioned, there's been so much!I'm just going to breathe now….. (laughter)Troy  (00:06:06):I don't even know where one can start. We have you have to start, I guess, where we are. As you pointed out, what's going on in Palestine has been going on, you know, it's 73 years since the Nakba stuff started and it's been going on since then,  although the roots go back even further than that. So, you know we can't that didn't just start this week and we didn't just start relating to colonialism this week, the four of us. And, uh, we didn't just start relating to genocide and racism either this week. So I think we're all situated in ways that give us insights into these topics, but also blind each of them in different ways too. So it's good to know.  When I was a kid, my dad got a job in Beirut in Lebanon, and we were there before the civil war and our house was just, just up the hill from the Palestinian Palestinian refugee camps.Troy(00:06:54):  So it was a lot of the kids I played with before that were there before I started school. And then I did first grade in Beirut. Some of the kids I played with were from the refugee camp. Then later when we came to this country and just the blatantly anti-Palestinian bias of the media was a real shock because you know, these are people who were kicked out of their homes because somebody else wanted it. And, uh, and of course, Lebanon wasn't doing a great job of taking care of them either. It was, you know, that was a big shame was that all these refugees are treated, treated so poorly in the, in the countries that took that they, that they went to.Troy (00:07:30):But you know, those little kids are my age- they're in their fifties now, and they've got kids and maybe grandkids and there are their generations that have been born in exile. And, uh, meanwhile, now we have this thing going on in Israel itself, where Arab Israelis are being targeted by Jewish Israelis and some vice versa too. It's just street fighting between us. We're not even talking about Palestinians, we're talking about different groups of Israeli citizens based on their ethnicity and their religion. Yeah, it's interesting.Joy (00:08:06):Cause I  live on social media and so just watching the discussions going on on Twitter. And it's interesting to see a lot of the activists for Palestine, which is great, but they kind of like, I've seen some memes where it's like, oh, just give you know, Canada, this part of Israel, this part of Canada or the US I'm just like, I'm like, okay, friends, no, we're not going to be doing this. Right. Because we're talking about colonization, but I'm surprised by how little, a lot of the activists understand that they're currently living in occupied states. Like, I'm just like, wow, like really like Canada, US you know, I'm, I've been quiet about for most of the weeks. I'm just like, okay, you know what? I'm just going to let people have their space, but I'm like, come on.Joy (00:08:54):Like, you know, like, and I'm watching like Black and Indigenous Twitter, we're just kind of saying, yup, that's the playbook. There's the playbook check, check, check, check. And we're like, we know this, we've been through this, we've done this, you know, for, you know, 500 years on this continent. Right. And so, and in many places much longer. And so I'm like, okay, let's, you know, I'm finally, I said something I'm like, okay, you know what? We need to kind of understand that this is a global issue. And that, you know, we are still currently occupants working in occupied states as it is, and sort of state of Canada, the state of us, right. Mexico, you know, and as you see, like, you know, with the countries that are supporting Israel, you know, a lot of them have like a huge long, giant history of, you know, occupation and colonialism and genocide behind them.Joy (00:09:42):And it's just like this isn't a surprise folks. And so, I mean, but it's good because I've had a lot of great conversations with people who did not know this. And so I'm kinda like, okay, let's educate, I'm kind of prickly about it, but I'm gonna, you know, do this in good faith. And so, and I mean, it's just been, you know, like Patty said a week because, you know, I'm coming off a week of serious anti-Black racism within Indigenous communities as is too. So it's like, okay, that's, what's up now. Right. It's a new type of, you know, I don't know, uh, fall out of hatred, fall out of genocide, fall out of colonialism. It's just like, okay. And yeah, which way is it going to, you know, smack us in the head this week? It just kind of feels like that. I'm just like waiting for what's going to happen next week is going to be something else. So it's been a yeah. Interesting two weeks, I guess. Patty (00:10:38):Well: I think some of it is that we don't have a solid understanding of what Indigenous means say, particularly in Canada because of the way we use the word. Um, you know, uh, yeah, we, we just, we don't have a really solid understanding of it. So that's where I'm gonna kind of punt over to Troy. So, you know, if you could kind of give us that global, you know, that because not everybody also thinks of themselves as Indigenous, right? Like not all countries have that same kind of history where they would have a settler Indigenous kind of binary. I hate binaries, but, you know, because they're, they're never, they're never that clear and distinct, but if maybe you could kind of help us out so that we're at least working from the same understanding, at least in this conversation.Troy (00:11:24):I mean, but the thing is I hate to jump in and say, this is what Indigenous means, because, because Indigenous is a contested term and it's, it's, it's used differently in different places, geographically, but also in different contexts. And, uh, um, you know, I guess, I guess what I got some, some attention for on Twitter a few months back was basically for, for putting up other people's ideas, who I, that I teach in the classroom about, you know, Indigeneity isn't is not an identity, it's analytic. And it has to do with our relationship to land our relationship to settler-colonial states. And that our identities are, you know, in my case, I mean, in other cases, other Indigenous nations and cultures, uh that's. And so we have, you know, Indigenous, there are 5,000 Indigenous languages in the world. Um, if each of those is a different cultural group, then we're dealing with a lot of diversity. 90% of human diversity is Indigenous.Troy (00:12:18):So it's hard to say any one thing about all Indigenous people are this or do this because it was less, we've got most of the world's cultures and, and, and get then as, as, as, as Daniel Heath justice was, was reminding us on Twitter, uh, you pointed it out Patty to me today. And it was, it was worth looking at again, is that it's not just a political definition either because our relationship to the land is because it's everything. It's not just, it's not just political, at least for, for many of us, it's not. And, uh, for many of our cultures, we derive our very personhood, our peoplehood, our, or you know, our spiritual identity is all connected to, to, to land and water. So, yeah, I mean, what, what, what Indigenous is Canada from a double outsider in the US I'm not Indigenous to the US but I've lived here for a long time.Troy (00:13:03):And I, I kind of, I kind of am like another settler in the US in the sense that I've been here for much of my life, whereas Canada is, is, is a place I observed from the outside. But it seems like in both the United States and in Canada, Indigenous is often used primarily domestically to refer to groups that are Indigenous within the borders of the Canadian settler state or the US settler state. Because, there are so many different groups and, and what other, you know, what terms is, what have, we can say native American or Aboriginal or first nation. So rather than just listing all the, all the many hundreds of nations, people might use that term, but then, you know, there's, there are Indigenous peoples in all over the Pacific and in much of Asia and in much of Africa and even, even a few places in Europe.Troy (00:13:47):And it has to do with this colonial relationship where we about the Sam. We have a really deep connection to Sápmi, our land and water. That is which we, you know, our, in our, our way of viewing it, it's animated. We ask permission from the water.  When we take water or do we ask permission from a place of a piece of land before we build a house there. The settler states, Norway, Sweden, Finland, and Russia came in, came in in recent time, historically, you know, within the last 500 years came in and extended their borders through our land and claimed it as theirs. And then there was all the boarding schools and all that stuff.  Those are similar histories, uh, because there's sort of a similar playbook that comes from, that comes from a certain way of looking at the world.Troy(00:14:37):That land is something that isn't a dead object that we can just buy and sell and parcel up and own. Coupled with the idea that with the will to take that land from other people. People who are first nations of Canada, the US and Australia, New Zealand have experienced that. Indigenous Northern Japan, I've experienced that it's, I wouldn't say that the, I knew and all the many different, uh, Aboriginal nations in Australia and the Maori of New Zealand and all the Canadian first nations, and then the new it to the Métis and all the native Americans and Alaska natives and, and, uh, Kanaka Maoli in the US are all the same. We're not, we're so radically different from each other in so many ways, but we share this, we share this, the important art, a similar way of relating to our land and water.Kerry (00:15:23):That brings up for me a question when, you know, first of all, Troy, you're always so brilliant. And when you put it out there in the way that you just did, I'm like, wow, it's a vast, vast space! And then when you put the number on it at 90%, I went that's everybody pretty much, you know? Um, but what also comes to mind then is, is the word indigeneity serving us or Indigenous serving us and, and this, um, and the movements that all of us as a whole, as, as you know, a group like, just does it, it's served to be using this word in particular and then leaving it to be open to interpretation or not? Patty: Traces of History, by Patrick Wolfe, because he looks at the way race is constructed differently in different places, right?  It is like when we talked with your friend Marina about how Blackness is constructed in Brazil. and how it works in North  America and how it works in different places because it all works.Patty:(00:16:37):It works differently but for the same purpose. So, you know, and I think indigeneity, it works differently in different places, but for the same purpose, it works, you know, colonialism works to sever us from the land to sever us from each other, you know, to sever our relationships. I'm just writing, you know, it was just writing a bit about, you know, the Cree understandings of kinship networks and how many mothers, you had one that's tied up in the language, right? Like your, your mother's sisters are also your mothers and then your father's brothers are also your fathers. And then their spouses are also your mothers and fathers. Cause if they're married to your father, then that, you know, like these kinds of intricate webs of relationships and those things all get severed, you know, and our connection to land because, you know, the colonial powers are very mobile.Patty (00:17:26):They're moving around all over the place. So they're moving us around all over the place. And then it's like, I'm reading this book right now that Kerry had recommended, um, Lose Your Mother, um, about, you know, she had heard that the author's trip home to Ghana and, and, and how heartbreaking it was because you go looking a for home and realizing that that's not home. And I just finished Hood Feminism by Mikki  Kendall. And she's talking about real, you know, having to come to terms with her seeds may have been, you know, left Africa, but her roots are here this is home. So then that's easier than thinking about being Indigenous and diaspora not having that same connection to land, but having that kind of fraught relationship with colonialism, I don't know. And I'm thinking too about the ways that we do find even, you know, tomorrow night, we're going to be talking about refusing patriarchy, because everything exists in opposition to colonialism, right?Patty (00:18:26):Like indigeneity to a certain degree. We weren't Indigenous before the colonists got here. I was Ojibway. Joy's ancestors were Lakota, Troy's were Sàmi. Like, you know, like we were ourselves, we didn't have this collective identity that placed us in opposition to another collective identity. We were ourselves. And if you were our enemies, chances were we called you a little snake. That seems to be what we call everybody. So whatever identity, it's like, you know, identities, you know, existing in counterpoint to a binary that just doesn't work. It doesn't work for anybody. And so people have to keep, but that doesn't fit. I just keep thinking about how we keep identifying ourselves in opposition to something. I don't know that that serves us, but I don't know what the alternative is because we do need some things, some kind of coherent way of thinking about ourselves in opposition. And I think that's okay to exist in opposition to something that should be imposed. It's so intense.Kerry (00:19:29):lt really does. Patty. I know for me, in particular, it's so interesting how some of the ways that you and I, outside of this space, how some of these very similar thoughts, um, I, I've almost been having the same kind of process going on in my own mind about how do I relate to my being this as a woman of diaspora you know, a Black woman that has been just kind of left here or plumped there, the point here, I guess, I don't know. Um, and how that interrelates to my, being this, to being whole, and also relating it back to the colonial space that I have had to adjust to in my thinking, um, I've been doing a lot of study recently on a man named Kevin Samuel's. And he's been, uh, approaching this topic from what we would have considered a 'Menenist' standpoint, but there were some arguable facts in the way that he was breaking some things down that has caused me to have to question how I stand in my feminist.Kerry (00:20:52):Because I kind of consider myself a bit of a feminist in my feminist stance and how this itself has become a way that we have created diversion and division between ourselves as men and women, the idea of the masculine and the feminine, and then how that exists in the non-binary or binary space. Like, so what I'm, what I'm getting at is all of these different isms, all of these, these structures that have been created really feed into our way of being separated and with the separation, it allows the system to keep feeding itself. I almost feel like we have to start examining the liminal spaces that exist, trying to find the commonalities, but at least allow for our specialness, that individual part of who we are to stand. Because as you mentioned, Patty being Ojibwe versus being Cree I feel there's such beauty there, right? And like, I know that I believe that when we, when we just classify it under one thing, it, it helps, but it doesn't do that make sense? And I'm really just caught in that right now. Like I know that I've been trying to process that and do we need some radical acceptance that goes along with that understanding we are different and special. And that specialness is what makes us unique and rich and full in the space of our togetherness.Troy(00:22:39):This is, I love this conversation because just like last time as I'm sitting here listening to this, I can do so many ideas. This phenomenon that we have, whether it be as Indigenous people or as members of any of our Indigenous nations or as racialized other, or as women, or as LGBTQ or as whatever group or groups one belongs to, and then being treated as a member of that group. If I define myself as Indigenous, then I'm defining myself in opposition to colonization and I'm erasing all kinds of other important things. Defining oneself in opposition to patriarchy is opposing something, but we have to post these things. I think like you said, petty, and we can't, there's also a sense, a certain degree to which we can't, you can't help it. I mean, I was thinking of Franz Fanon and his essay on the fact of Blackness and when he was growing up in the Caribbean, he really didn't think of himself as Black.Troy(00:23:28):That was sort of an abstract, weird thing. He thought of himself as educated from the privileged classes and, and to a certain degree as French. And then he goes to Paris to study and he's walking down the street and this little, little girl was holding her mom's hand and points and says, look, a Black man. And, um, that's when he, you know, realizes that he can't escape. He is Black and he can't escape it because people won't let him escape. That's, that's not that he's always identified or interpreted as that. And if we're interpolated as, as women or as or as Indigenous, or as whatever, whatever groups we may, we may be identified as we can't just pretend that we're not. I mean, we can't. And so I think, like you said, petty, sometimes it's worth fighting. Um, I can tell, I go back to the story.Troy (00:24:18):I always liked to fall back on stories, but in my own existence, you know, my mom's white American, and she went over to Norway and married my dad and us, I was there for a time. And then there's been in the US for time and in the US you know, I grew up speaking both English and Norwegian. I speak English pretty much without an accent. I look white and I get a lot of white privilege in the US as long as I don't mind people not knowing anything about, my Indigenous culture. I have a much different situation than my Sàmi relatives and began to feel like maybe I shouldn't be calling myself a hundred percent Sàmi. And then I go back and experience vicious anti-Sammi racism directed at me. And there's nothing that secures you and your own.Troy (00:24:57):There's nothing that secured me and my Sàmi identity as much as being harassed for being Sàmi than being threatened physically. That just makes you I guess I am, because it's not fun. And I would rather not be in this position right now, you know? Um, and, and, uh, I think that's one of the reasons for these alliances, but they also are alliances Indigenous. These, these are, we're a bunch of different groups that have a common cause and can learn from each other and help each other have awesome glasses. I kind of noticed thatJoy(00:25:41):I was kinda thinking about like, you know, I'm like, this is the resistance like we're resistant. So cause I always liken it back to like, you know, some sort of weird um, you know, thing, but solidary, it's interesting, since we weave through this topic, I'm thinking about like, you know, indigeneity and land. And I saw a point, but, um, Carrington Christmas a few days ago. And so, and she mentioned that you know like not all Indigenous people are tied to land because many of us are in cities and urban centers. So what does that look like? And so when I saw, um, Daniel's, uh, tweet, you know, his chain, I was kinda like, I need to trouble that for a little bit because a bunch of us are removed from land and relations too, but at the same time, it's like, what does that relationship look like within cities?Joy (00:26:28):Um, so I just wanted to say that before I forgot that, what does solidarity look like? Oh my gosh. Um, I can't even think of one way it looks like, because again, like when we have like Indigenous, we talked about Indigenous as the overall say within North America and I that for sake of brevity, right? Like you have like, you know, Black Indigenous people, you have, like, I know a guy who's Cambodian and he's Indigenous. Right. And so it was like, what does that look like? How do we manage that? And these folks that I'm referring to are like, you know, Indigenous to North America. Right. And so it's like, so when I see discussions about like, um, what does, you know, kinship look like? What do relations look like? What does it mean to have a relationship to the land? It's like, what does that mean for a Black Indigenous person who didn't necessarily have that kind of a relationship for various reasons, whether it be slavery, whether it be, um, racism, right?Joy (00:27:25):Whether it is being chased off the land, you know, as say, some of my relatives were right. And so this is the thing. So it's like, how do we address solidarity when we don't even when we tend to think of Indigenous as like, you know, first nations, um, 18 in you, it's right. And just like one shape or form, you know, kind of brown veering towards the white sort of thing. Right. And so in Canada, at least. And so, and when we're far more likely to accept someone like Michelle Latimer, no questions asked, but then when I kind of stroll up and say, Hey, I'm Indigenous. Or like, Nah, you're not right. And so you're from Toronto and your hair is curly. It's not now, but that sort of thing. Right. And so solidarity, I mean, I can tell you, what does it look like based on the past couple of weeks, and I'm sure we'll get into that, but you know, it doesn't look like a list.Joy (00:28:19):It doesn't look like, you know, a supporting list who, you know, are largely Black Indigenous people or even run by people who are largely anti-Black. Right. And so, um, but yeah, it is a wide and varied topic from being a political analytic to like, you know, having a relationship to land, to having relationships with our relations. Right. And so I couldn't even begin to start thinking about what that looks like, but I do resonate with Kerry's point with just kind of like, you know, having those separate identities, but, you know, still coming together for that resistance to, and so, because we need to kind of have, you know, those differences because someone who was Anishinabek has a different relationship to Atlanta, someone who has Lakota. Right. So it's, you know, and me as someone who is Lakota and living in Toronto, it's kind of like, okay. And I kind of meander through these spaces. I'm like, should I be having this relationship with the land? Like, my people are like way out in the Plains, but here I am, you know, it's kind of like patching through what it is because we've been shifted around by colonialism taken away. Sorry. That'sPatty (00:29:28):The reality of it really is Troy living in the Pacific Northwest, which is about as far as he can get from Sàmi land.  You know, I finished all, I've talked about this now that you have massive territory, I'm still within, there's not a big territory. It's not big, it's not Ojibwe. Right. My people are Northwestern, Ontario. It's a 24-hour drive to get up there. Right. I can be in Florida by the time I get there and not among Black flies, you know, but, but in terms of relocation, right? Like in the US relocation was government policy that went beyond boarding schools, they were shutting down, you know, in the allotment period, they shut down reservations. They were moving people into cities, you know, kind of getting them off the reserve and moving them into, you know, from, you know, from the Midwest into the city.Patty (00:30:26):So you're certainly not alone in terms of being a Plains, Indian living, living, living in a city. And I think that's, you know, where the writing of people like Tommy Orange is so valuable, you know, that kind of fiction where he's writing about urban Indians. That's 80% of us. That's 80% of us who are living in cities far from our home territories. You know, I see, you know, people who are saying, you know, you know, they're Ojibwe and they're Lakota and they're may, you know, like they've got this. And so then who are we? Because we didn't grow up in these kinship networks to tell us who we are. We grew up disconnected. We know, because like you said, Troy, from the time I was little, I grew up in my white family. But from the time I was little, I was the native kid.Patty (00:31:15):I was the Indian, even though I was surrounded by white people, you know, grew up in a blizzard, like, Tammy Street said, you know, growing up in a blizzard, the blizzard of whiteness, um, you know, um, you know, kids didn't want to play with me because of my skin colour, which, you know, as bonkers to me as a little, you're not playing with my skin colour. Oh, I dunno. This is a story outside of, um, you know, so other people impose that on me. So I couldn't run away from it. If I wanted to, when I got to high school, I let people think I was Italian. Cause that was easy here. And we talk about passing privilege. Um, but passing contains an element of deceit and deception because when you're passing, you're not telling people who you are, you're deliberately withholding that information. You're allowing them to think that there's some, that you're something that you're not. And you know that, and that's corrosive. And yet you, you know, this idea of being Indigenous is freaking complicated and it doesn't need to be colonialism just ruins everything.Patty (00:32:19):So what would the refusal look like? Because that's also what I'm thinking about because tomorrow night when we're talking about patriarchy, I started off talking about resisting patriarchy. And then I changed my mind to refusing because to me that sounds riff. We talk, we've talked, we've talked about the politics of refusal, which is just, you know, I'm not going to engage with that anymore. I'm just going to build this thing over here. I'm just going to refuse to deal with that because that does not speak to me, does not help me. That does not contain my life. What would it look like to exist as Cree, Lakota, Black, Sàmi, Ojibwe and refuse colonialism? What would that lookPatty, Kerry, Joy, Troy (00:33:07):[Laughing ] existing in opposition to it?Kerry (00:33:14):This is the new train that my brain is going down. Well, you know what? I love it. I think you're onto something. Um, as we, you, you, you brought back that reminder of the politics of just simply deciding not to engage. And for me, this conversation is bringing up so many different things. For example, Troy, when you mentioned going home and hitting such resistance when you go back, you know, you can't deny being  Sàmi. It makes me think about when I go home to visit my mother's family in Antigua, it is Black, you know, the way that my cousins and my aunties and all of my people back there exist that every teacher they've ever had is Black. Every storekeeper is Black, all their doctor's lawyer, everybody is Black and dark skin Black.Kerrr (00:34:18):You know, there has been very little mix on that small island. The sense of being in your note is so radically different. I have realized in my time then what it is for me, I, I know my Blackness, I'm a Black woman and I have a lived experience that makes me guard in that space. Right. Whereas when I am there, it just is, and you live and you exist in that space. And it gets me thinking about this idea of just not engaging. What would it be if I could potentially create a space like that here? So for me, this boils down to being able to connect and create an economic basis. So where I can shop in stores that are, you know, Black West Indian, you know, just my culture experienced in those well Browns. And we also know that that economic power makes a difference.Kerry (00:35:25):I think I read a statistic recently that in North America, um, Black people, the money stays in our community for about six hours before it is extended out into other communities. So the dollar does not cycle, even though we are one of the powerhouses for an economic base, our dollar is so strong. And not only that we normally create culture, you know, uh, Black women, you know, we, we, we kind of build some of that creativity, but that panache, comes from North America. Um, it comes off the backs of us. And so partly when I think about how we, how maybe we can disengage in some ways, it is about that. It's about creating our own little nuggets, you know, creating our own little niche spaces that allow us, afford us to tap into our own uniquenesses as who we are, and then share, but really starting to create those spacesKerry (00:36:30):So, um, for example, as I said, I think in particular, we still have to exist in the system. So to me, it is coming into the self-awareness of that uniqueness, creating, the economic basis for that, for me, I think that's fundamental, especially in my community, we just don't hold on to that dollar. Um, creating some of that economic base by our shops, create shops that are, are, are, or economic foundations, like grocery stores in our communities. We know we have food deserts and most of the communities that we exist in by our own grocery stores have outlets, especially that focus on our, um, image. We don't control our Black image, nobody like that is controlled by others. If we could get our own. I think it's happening more with social media, with people being able to hold their YouTube channels and creating our own sources of who we are, how we want to be seen. But for me, that's where it begins two things, money, and also, um, controlling our image. I think those two will be powerful,Troy (00:37:46):Powerful. And I think, um, I really, like we said, even when we're in the midst of our refusal we can't you know, it's one thing to refuse colonialism. It's another to pretend it doesn't exist. Um, because I'm, you know, I'm either going to increasingly sort of psychotic and just detached from reality or, or I'm going to have to, you know, do take specific measures, like invest in investing in communities, um, take control over our images, those sorts of things, which are, which are still, there's still acts of resistance with our acts that are focused, not so much on negating the oppressor as on empowering ourselves. And I think, I think, uh, yeah, I mean, it's harder for, for, and I'm not doing it all alone. There's so much, like a mentor for so many Indigenous people who are living away from our, from our native land.Troy(00:38:36):Uh, I can't, I can't live, I saw my life surrounded only by Sàmi people here and no would, I want to, I'm so enriched by living by so many around so many other people, but I can certainly make an effort to, to include and celebrate and, develop and engage in Sàmi culture in my life. And so, and tell me so many ways of being and knowing. Um, and it's so much easier now that we can talk to people every day back home too. But, uh, but, but the part of it is also taking that same way of relating to two people and to place and relating to the people around me and the place that I am at. Not in a possessive way, because this isn't my, this isn't my land. I'm on, I'm on now, y'all planned here. This is, this is their land, but I can relate to the land in terms of respect and in terms of a living relationship with a living entity.Troy (00:39:24):So it would be different if I'm back home. This is like, this is where, this is where my ancestor's bones are for the last, you know, for the last 20,000 years. And, uh, that's not here, but, but it's still, it's still, you know, a different way of relating to that. And then I think this is back where the Indigenous people are so important because knowing and working with and interacting with Indigenous people here keeps me Sàmi, even though they're not me. I was only interacting with settlers and with other, with other non-Indigenous people too. But if I never interacted with other Indigenous people, you could disassociate it. Then it comes all down to you as an individual, as opposed to being part of communities. And so there are different types of communities. They, you know, could be a relationship with people as a kind of community even if you're not part of, part of the group of that group.Patty(00:40:15):Want to hear more about that? How relationships with other Indigenous people keep you SámiTroy (00:40:22):Because, uh, I, and this works much easier for me than it would for my half-brother because my half-brother, his mother is from South Asia and he would never be, he would never be seen as white, um, a white person who speaks English, American, English fluently. If all I hung out with were, were white English-speaking Americans, I would be, I could be still very much participating in this sort of inner negotiation of part of who I am and this sort of alienation of by saying, yeah, I'm just one of you. And knowing that there's something that I'm suppressing, something that I'm cutting off and that sort of inner injury, but I would also just be having that culture reinforced all the time, because those become the cultural norms, those, those become the exceptions. And if I'm also hanging out with a non-people of colour who are, who are not Indigenous, but, uh, but then especially Indigenous people who, who have analogous relationships to their place, uh, they're not the same people don't relate to, to, to this land in the same way as, as we, um, uh, markdown may relate to our mountain valleys and our coasts.Troy (00:41:30):Um, but there's some, there are some analogies, there's some, there's some, some patterns that I recognize and there's also more humour than I recognize. And I recognize what it's like to be in a group that is at home and is viewed as outsiders by the majority of the population that lives there. It's like we're sitting right here where we belong and you look at us like we're outsiders. And I see that in, in my native friends here, uh, and my native colleagues and, uh, and that's like, yeah, I, I know what that's like. I get that. That's, um, that's a shared reality, even if it's from two different places. And so, and then having other types of relationships to place other types of relationships to people and community is reinforced by the people around me, other, other ones than the sort of relationship of domination and ownership and, and alienability that I can just sell this land and buy other land and that sort of thing that makes those things less automatic. It's a way of making sure that I don't just sort of slip into, this colonizer mindset or colonized mindset.Patty(00:42:33):It goes back to some of the things that have popped up in the chat about feeling kind of disconnected because you know, their relations are so scattered. Um, yeah, I'm going to have to sit with that. That's really helpful. Thank you.Joy(00:42:53):It feels similar because, again, how many Lakota is in Toronto? Right. And so, and just being, and I mean, if we're going to pan indigenize, you know, the sense of humour, certainly, you know, something we share, you know, across the world, it's like, yeah. Colonialism, ah, right. And so we were able to laugh at our misery so well. Um, but yeah, I really, I relate to that and feel that, and it's, it's about re I mean, it's kind of veering into another topic, which is about relations and such. Right. And so, and again, going back to what Kerrington said, saying like, you know, um, my Indigenous community is also an urban community and its many communities. Right. And so I'm paraphrasing really horribly, but I can't remember the tweet, but nevertheless, right. Like, and she's like, who's someone to call that invalid because she is Mi'kmaq. And I believe she lives, she doesn't live in Ontario somewhere. I can't quite pinpoint where, but, um, yeah. So it's like relations and what keeps us, you know, um, Indigenous or Lakota or Sàmi, even when we're far fromKerry(00:43:53):I was thinking Kerry, about what you had said about controlling our image. Cause I was having conversations recently about, um, both social media and about our presence on social media. Um, because of course, we don't own these things. I mean, we're here. Like we can all share that Trump got bounced off every social media platform in existence, but another one of my native friends just got another 30-day suspension on these books. So we can all laugh about it happening to Trump, but we know that it's more likely to happen to us. You know, the, you know, the algorithms are not set up, you know, for those who live in, you know, in opposition to colonialism the things we say, like what happened with, you know, um, the missing and murdered Indigenous women and girls posts on Instagram. I don't think, I, I don't think there was any benefit to Instagram to deliberately silence those posts.Patty(00:44:48):But what I think is more likely is that there was, it hits some kind of algorithm. It didn't stop to consider the context of these posts because it's just an algorithm. And so then, because there was some commonality, it bounced all of them and that's what happens, right? Like you set up a rule and that's all these things are right. You set up a rule that affects you, you know, that's everyone equally, but it's not everyone equally. It never is who sets the rules determines. Uh, you know, and so, and when we do these things like on social media and, uh, you know, we're also in a sense performing, performing indigeneity for, for clicks and likes and views. And you know, we're performing a hype of ourselves. That's palatable to the people that are going to pay money for it. So it's a two-edged thing like, like Joy, I live on Twitter, I am very much out there.Patty (00:45:43):You know what I think about it because, you know, I've got a book coming out next year. And so I want to make sure that I have a big reach. And so then you think about that, well, how now am I not performing things that are authentic, or am I, you know, so what I'm, you know, you're kind of constantly balancing all of that stuff because it's right. It's a space that we assert ourselves in. And I think we should be there. I'm not arguing against it obviously. Um, but we also need to be careful about it. And particularly right now in COVID most of my conversations with Gary, when I'm talking about Indigenous things, I'm lately quoting social media people. If people that I know on Twitter, I am not quoting the women in my drum group because we never see each other. So my local community is becoming more and more remote and my soul. And then there's, we lose the accountability of our communities because I mean, we can Twitter mobs, we can take each other down all the time, but that's not real accountability.Patty (00:46:44):We can rail against the writer of the list all day long, but that's not real accountability. Real accountability happens in the relationships that we form in theKerry: I think you said a lot, you settled it. I like you're in my head, like what you were saying, because I too have been very much thinking about that, thinking about my image, thinking about how I am showing up on social media. I'm not a Twitter connoisseur like most of the three of you are. And I was really thinking about why, why I think  I shy a little bit away from Twitter is because I think it's so polarizing. You've got, you know, those 140 characters to speak your mind and make that point. And it's a remedy that has to, well, you hope it's riveting and captures the imagination and then it moves on.Kerry(00:47:56):And so for me, that flow getting out there means you've really got to be in that larger-than-life space and, and keeping ourselves balanced there. And that's the thing about what I believe social media has done. It is this beautiful space that allows us to be out there to get our points across. But I just got a shadowban, funnily enough, on Insta. Yes, I'm a cool kid, but the cool kid got put in jail for a minute, simply because I was doing a post that was about Black women and trying to empower them. And I, I'm still not sure what in the algorithm, didn't like what I was saying. And I know I touched controversial stuff, so there's an intimacy and sex coach. I talk about some things, but, for whatever reason, I was really careful about this particular post as I put it up and it got shadowbanned for me, what that taught me or what, I remember being sobered by was the fact that we have this platform to be able to speak our truth and our minds and, and create all of this wonderful stuff.Kerry (00:49:12):But it really can be controlled by the very fraction that we are choosing to resist. And so that in itself means we have to conform to it. And I remember wanting to stop my feet. I'm the youngest child, and I so wanted to go into temper tenure mode over this one. Um, but, but it, it was sobering in that as well. That as much as, um, we talk about wanting to resist, so I'm going to bring it back to that, that idea of resistance and being in it. I still have to conform to some degree, to show up, to be able to use this platform, to move my voice forward. And, and I find that just a real cognitive dissidence for myself, you know, I wish we owned a Twitter platform. Do you know what I mean? Because that's where true freedom lies. I almost feel like, you know, we're, we're just getting a little lone of this space and when, when whatever, and whoever is ready, it all just comes crashing down.Patty:  And then let's not talk about women, the AI, oh, go back to the list. Right. Who's going to gatekeep who gets to be a member.Joy (00:50:27):It's interesting. Right. Because you touched on two things, you touched on the rules. Right. and rules applying to everyone equally. Right. And so, and when we think about what indigeneity is, you know, the rules don't apply to everyone equally because it's like, okay, well I need to see your pedigree. And it's like, well, that doesn't happen for Black Indigenous people. Like I don't have, you know, like slavery. Right. And so, and you know, birth certificates, like so many of my family, were not allowed to have birth certificates, you know, until fairly recently, like in the last hundred years, so that's not happening. And of course, and you mentioned it before a patio, I think last week that even just proximity to Black people at a certain point meant that you were Black, whether you were or not. Right. And so a lot of Indigenous people were labelled Black.Joy(00:51:17):Right. Because I don't know if they looked at a Black person at one point or another. And so this is a thing, right. And so then we have a gatekeeping list. You have the gatekeeping Twitter, which, you know, I still am very much in love with, but nevertheless it is, you know, it is a loan space and I mean, and again, and you have people who are, you know, okay, well, I'm going to make a list off of these rules that don't affect everyone equally because we're, I'm angry about the Gwen Beneways, or I'm angry about the Michelle Lattimer's or whatever, but it's like, but then, you know, I'm also kind of racist on the side too. So, you know, and it's like, the rules don't apply. They can't possibly, like, if you're trying to find a Black person's, um, what's the word I'm looking for a family tree on ancestry,Joy(00:52:04)It's not going to happen. Like I looked, I tried for my own family. Right. And so, and a lot of it is still oral and, you know, it's interesting cause Daniel had a thread about, uh, lower this, uh, today. And so I'm like, but again, what does the law mean to different communities, right? Like for white communities, like, yes, you had an Indigenous ancestor, like, you know, 400 years ago that, you know, is that lore not right. As opposed to like, you know, a Black family, you know, and I'm speaking largely to my experience with this, um, Black American. Right. And so, you know, is it lower because that's all we had, like, was it guarded more closely? Was it, you know, held more, um, carefully, right? Because again, then you had the community connection that also how's your community, uh, accountable. That is the word I'm looking for because it was a very tight-knit community.Joy(00:52:58):And so someone would say, oh no, that wasn't your grandparent, blah, blah, blah, blah, blah. Right. And so it's really interesting to kind of look at the rules and the gatekeeping and just how they change based on, you know, your skin colour. Like it is just, and you know, these rules that were created by white people that say, you know, you are one drop Black, you are, you know, you're not Indigenous, right. Because we want to get rid of you and we want to create more of you. Right. So yeah, my mind is being bent again, but I don't know where it just took us. I'm sorry.Patty(00:53:32):You were also talking about relationships and the way certain relationships were constructed to serve the needs of, you know, the way certainly, you know, communities were split apart or concentrated in certain places and pushed aside where either, because you have family law would be different in a history where families were disconnected over and over and over again, who's holding that collective knowledge. When you, you know, when like in losing your mother where you know, her great grandmother gets, goes off with the family and then winds up getting sold for gambling debts and never even had a chance to say goodbye to a spouse or children, child that might, that may have been back, you know, on the plantation, does, oh, gambling debts, your, I guess, I guess we're selling you, like, how do you hold collective memory?Kerry: I love that because also what comes up in that is the collective memory becomes so rooted in the space of the trauma.Kerry (00:54:29):Yeah. And, um, I found after reading that book after reading Lose Your Mother, that I had this wistfulness about making the space of it, right. Because we all, most of us Black folks, um, hold out this dream of, you know, putting our feet, planting our feet, especially in Ghanian soil and, and going to the slave castles. And knowing that this might've been the last space of our ancestry. And in this book, when she counts her version of what happened in that space, you know, there were some, some holes for her, you know, some real charts came up about how, while this was the story of her coming, this was a place of where she came from. Her family's story of slavery being a slave was an erasure, of who she was. And it got me thinking Patty, and Joy and Troy, it got me thinking about my own family history.Kerry (00:55:33):And so recently I've been talking to my mother because all of my aunties and uncles, you know, of my family, especially my Antiguan family, they get a little bit older. And, um, I recognize how they have been the gatekeepers of this history. And they ensured that our legacy as a family was, was whole and real, you know, they got us together. They would tell us these stories. And as they're getting older, I'm seeing that my generation, especially with COVID, are a little more disconnected, like my cousins. And I, even though most of us were raised together. Um, you know, I'm noticing this, we're not getting together in the same way. And so one of the things that I'm playing with and realizing I'm feeling called to is, is to take some reclamation that I think one of the ways that we can offer resistance is in the reclamation of that history.Kerry(00:56:39):Um, I really want to do some, um, you know, recordings of the stories that my, my mom tells and my dad, sorry. I'm like, well, yeah, my dad too, I would love to do my Bajan side, but my dad tells get the stories of my aunties and uncles and what I thought was so interesting when I mentioned it to my mom, she said to me, you know what, Kerry that would be amazing because I don't know very much about my father, her father, my grandfather's history. They are, um, they came from Haiti and I think it was my grandfather's mother that immigrated from Haiti over to Antigua. So all this time, I thought we were originally Antiguan in that space and come to find out that it's not necessarily that I got that Haitian blood in me too. And so what would it be?Kerry(00:57:35):And I think there's, there's some real power in us being able to do that, too, to take it back as much as we can, even if it is just from that oral history, that oral history is powerful, you know, um, in losing your mother's today, uh, um, mentioned that you know, we all want that root story. I remember reading Alex Haley's roots when I was nine years old, it was one of the biggest books I ever read up until that, right. 1,030 pages, I think it is. And I remember reading that story and it was just like, for me, I was like, how did he know all of that? And that's one of the spaces that sparked my curiosity of wanting to know. And so I think there's a responsibility if we can to know that truth and to try and gather it. And that in itself is a powerful way for us to offer resistance in this space as well. Yes,Troy (00:58:39):Exactly. A thousand times. It's a, it's, um, it's a way its resistance, but it's not resistance as focused at the colonizer or the oppressor. You have to claim stories. what could be more empowering than that than reclaiming your stories. This is our modernity. Um, some years ago, I got into an argument with a senior faculty member at, uh, at, uh, at the University of Oslo. And I was just a junior faculty member at a tiny college in the Midwest of the US and he was talking about Indigenous people having, you know, so many Indigenous people haven't experienced modernity. This is our modernity is being alienated, being fragmented from.  Who, who has experienced that more than the African diaspora of being, being alienated, being, being cut off from, um, that's our modernity. And, uh, to fight that by reclaiming and by and by and by owning our own cultures.Troy (00:59:31):And it's a, it's a really important thing for me to do that because there are, it is a living language and there are people who are native speakers and when I can have conversations with them without having to go to in a region, that's going to be, you know, a really important moment for me right now. It's more than I can read what people write because I can take my time and parse it out and stuff. Yeah. But, um, but I also think that we need to, you know, our cultures are all changing too, and we need to own the things I'm, I'm working with. I've got a colleague, uh, his name is Caskey Russell he's clean cut.  And he and I are both big, big, uh, soccer football as we call it everywhere else in the world, fans working on a book on Indigenous soccer.Troy(01:00:12):And this was like, um, because, uh, it's not that the way that we do different things, you know, we, we talk, we have people teaching Indigenous literature, Indigenous novels, Indigenous films, um, uh, we, certain Indigenous cultures did have writing before colonization. We saw that I wasn't among them. We didn't have writing, uh, before, before colonization. And so it was the colonizers who taught us literacy, but we have our own literature. We have our own, our own stories and our own sensibilities. And I think we can do that within cities. We can be who we are and be doing new things to it, as long as we have those connections. And I think those stories are still out there. You've got to record those stories. You've got to keep them, and it will be not just for you because that's going to be a resource for so many people.Kerry (01:00:57):Speaking on that point. One of the things that I realized is how few stories come out of the West Indies. You know, I started kind of digging around a little bit and I think there's only one book that I know of that talks about, uh, an Antiguan family that, uh, trace back their history of one of their relatives and the, he could, and I think he had been a slave, like one of the last slaves or just out of it. And that's one book. Like I can't find very much, um, in that space. So to me, I recognize there's an opportunity, uh, for it. And, maybe there is a book or two here. We'll see, Patty: I'm talking about your book or would just be me. Okay. This has been really good. This has been really, really good. I am always so grateful for you guys when you spend time with them.Troy (01:01:52):Thank you so much for inviting me back and Joy it is a pleasure to meet you like this.Joy (01:01:58):It's nice to meet you too off of Twitter. And so I'm sure you just watched me ran like most people. SoKerry(01:02:05):Whenever I do dip, Joy you, give me joy!. I love it. Patty: One of the things I learned recently is that caribou and are the same animal, which I had no idea. I don't even remember how I learned that. Um, but it just kind of blew my mind that caribou and reindeer are the same, which makes Troy and I kind of cousins because I'm caribou clan. So that was on Twitter now, you know, see, I did not know that and right there in front of them, um, but then I saw that caribou and reindeer are the same animals. And that was the first thing I thought I was an animal that does really wellPatty (01:02:55):Up north and who come from up there learning to live with them.Patty (01:03:00):Well, it makes sense. Right? You tip the globe in different parts of the world, look related, you know, you can see it. There's no reason why the globe has to be this way. It's really neat. And when we went up to Iqaluit, um, the one fellow that asked me, he asked me if I was Ojibwe. And I said, yeah. And he says, yeah, we look alike because we are men used to kidnap your women all the time.Joy (01:03:23):There's that Indian humour,Patty (01:03:28):That was just so weird and random. But anyway, thank you guys so much. This has given me so much giving me so much to think about these episodes are always like masterclassesKerry: 'till we meet again. Cause I'm sure we will. SomehowSpeaker 1 (01:03:52):You can find Medicine for the Resistance on Facebook and the website, www.med4r. com. Don't forget to rate, share and support us by buying us a coffee at www.kofi.com/medicinefortheresistance. You can also support the podcast and so much more by going to patreon.com/payyourrent. You can follow Patty on Twitter @gindaanis and at daanis.ca.  You can follow Kerry on Twitter at @kerryoscity or follow her on FB  online@kerrysutra.com. Our theme is FEARLESS. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit medicinefortheresistance.substack.com

“White people passed laws specifically in order to take away this land from our people. And then we did these other things in order to try to survive.” ALLOTMENT STORIES is a volume that collects more than two dozen chronicles of white imperialism and Indigenous resistance, highlighting how Indigenous peoples have consistently engaged creativity to sustain collective ties, kinship relations, and cultural commitments in the face of land privatization. Two contributors to this volume, Sarah Biscarra Dilley and Joseph M. Pierce, are here to share their pieces of this history.Sarah Biscarra Dilley (yak titʸu titʸu yak tiłhini) is an artist, educator, and PhD candidate in Native American Studies at the University of California, Davis, nitspu tititʸu tsʔitɨnɨ patwin, in the unceded homeland of the Patwin-speaking people (unratified Treaty “J” region).Joseph M. Pierce (Cherokee Nation) is associate professor in the Department of Hispanic Languages and Literature at Stony Brook University. He is the author of Argentine Intimacies: Queer Kinship in an Age of Splendor, 1890–1910 and, with S.J Norman (Koori, Wiradjuri descent), cocurator of the Indigenous-led performance series Knowledge of Wounds.ALLOTMENT STORIES: Indigenous Land Relations under Settler Siege is a collection of essays edited by Daniel Heath Justice and Jeani O'Brien. More info: z.umn.edu/allotmentstories.

“English embeds certain things just by virtue of its structure. It's a very thing-ifying language; it's very noun-heavy. Most of the Indigenous languages that I know of are very relational and verb-heavy. It's a fundamentally different way of relating to the world and to community. If [the] Indigenous literature [you see] is all in English, then you're missing a significant reality in terms of Indigenous forms of expression.” In this episode, we welcome Daniel Heath Justice, a Colorado-born citizen of the Cherokee Nation. He works on Musqueam territory at the University of British Columbia, where he is Professor of Critical Indigenous Studies and English and holds the Canada Research Chair in Indigenous Literature and Expressive Culture. A literary scholar, fantasy novelist, and cultural historian, his critical and creative work considers Indigenous kinship, sexuality, speculative fiction, and other-than-human relations. Some of the topics we explore in this conversation include the role of storytelling in shaping culture, the politics of what gets validated as literature, the power of speculative fiction in seeding imaginations for other ways of being, and more. (The musical offering featured in this episode is Tear Down The Wall by Forest Veil. The episode-inspired artwork is by Subin Yang.) Support our in(ter)dependent show: GreenDreamer.com/support

In the first episode discussing Daniel Heath Justice's Why Indigenous Literatures Matter, Nancy O'Donnell joins Colinda to talk about how Indigenous literatures engage with colonialism without being defined by it. They talk about how stories can heal, how we learn to be human, and how Indigenous stories might build possibilities for the present and futures of the students we serve.

Land privatization has been a longstanding and ongoing settler colonial process separating Indigenous peoples from their traditional homelands, with devastating consequences. ALLOTMENT STORIES is an edited collection that dives into this conflict, creating a complex conversation out of narratives of Indigenous communities resisting allotment and other dispossessive land schemes. The volume's editors, Daniel Heath Justice and Jean M. O'Brien, are here to talk about the urgency of these conversations on dispossession and repossession, which are not always stories of easy heroes and easy villains; and also discuss considerations that go into publishing an edited collection.Raised in traditional Ute territory in Colorado and now living in shíshálh territory in British Columbia, Daniel Heath Justice (Cherokee Nation) is professor of Critical Indigenous Studies and English at the University of British Columbia, xwməθkwəy̓əm territory. He is author of Why Indigenous Literatures Matter and Our Fire Survives the Storm (Minnesota, 2005).Jean M. O'Brien (White Earth Ojibwe) is Distinguished McKnight and Northrop Professor in the Department of History at the University of Minnesota within Dakota homelands. Her books include Dispossession by Degrees and Firsting and Lasting (Minnesota, 2010).Episode note: Brief references are made to the book's cover designer and acquisitions editor; they are, respectively, Catherine Casalino and Jason Weidemann.References:-General (Dawes) Allotment Act of 1887 in the United States, which allowed the federal government to break up tribal lands.-McGirt v. Oklahoma, in which the U.S. Supreme Court affirmed that the Muscogee (Creek) Nation's reservation boundaries in current-day Oklahoma had not been extinguished by nineteenth-century allotment legislation.-Cobell v. Salazar settlement's Land Buy-Back Program for Tribal Nations.ALLOTMENT STORIES is a volume that features contributions from Jennifer Adese, Megan Baker, William Bauer Jr., Christine Taitano DeLisle, Vicente M. Diaz, Sarah Biscarra Dilley, Marilyn Dumont, Munir Fakher Eldin, Nick Estes, Pauliina Feodoroff, Susan E. Gray, J. Kēhaulani Kauanui, Rauna Kuokkanen, Sheryl R. Lightfoot, Kelly McDonough, Ruby Hansen Murray, Tero Mustonen, Darren O'Toole, Shiri Pasternak, Dione Payne, Joseph M. Pierce, Khal Schneider, Argelia Segovia Liga, Leanne Betasamosake Simpson, Jameson R. Sweet, Michael P. Taylor, Candessa Tehee, and Benjamin Hugh Velaise. 

Dr. Candessa Tehee is a Cherokee Nation citizen who earned her Ph.D. in Anthropology from the University of Oklahoma. She is also an accomplished artist who was recognized as a Cherokee National Treasure for fingerweaving in 2019. She previously served as the Executive Director of the Cherokee Heritage Center, as the Manager of the Cherokee Language Program, and worked in the Office of Curriculum and Instruction at the Cherokee Nation Immersion Charter School. She joined the faculty of Northeastern State University in Fall 2016 as a professor in the Department of Cherokee and Indigenous Studies. She currently serves as the Coordinator for the Cherokee Cultural Studies and Cherokee Education degree programs. She is the District 2 Tribal Councilor of the Cherokee Nation Tribal Council.See Candessa Tehee, "ᎪᎩ ᎤᏗᏞᎩ ᏗᏛᎪᏗ ᎾᏂᏪᏍᎬ ᎶᎶ: You can hear locusts in the heat of the summer," in Allotment Stories: Indigenous Land Relations under Settler Siege (2021) edited by Daniel Heath Justice and Jean M. O'Brien. Find the book at the following link: https://www.upress.umn.edu/book-division/books/allotment-stories

In this episode of Doing Diversity in Writing, we—Bethany and Mariëlle—interview Professor Grace L. Dillon about Indigenous Futurisms and how (not) to write Indigenous characters.    Grace L. Dillon (Anishinaabe with family, friends, and relatives from Bay Mills Nation and Garden River Nation with Aunties and Uncles also from the Saulteaux Nation) is Professor in the Indigenous Nations Studies Department in the School of Gender, Race, and Nations and also Affiliated Professor at English and Women, Gender, and Sexualities Departments at Portland State University in Portland, Oregon, where she teaches undergraduate and graduate courses on a range of interests including Indigenous Futurisms, Queer Indigenous Studies, Gender, Race, and Nations Theories and Methodologies courses, Climate and Environmental Justice(s) from Indigenous Perspectives, Reparations Justice, Resurgence Justice, Science Fiction, Indigenous Cinema, Popular Culture, Race and Social Justice, and early modern literature. (For her full biography, please check out the episode page on our website.)   What Grace shared with us   Why and how she coined the term Indigenous Futurisms What it was like to be a consultant as an Anishinaabe person to directors Scott Cooper and Guillermo del Toro Some behind-the-scenes stories about the filming of Twilight What true allyship looks like and how we can become an ally How we can honour someone else's story Best practices of engaging with Indigenous communities Grace L Dillion's academic email is: dillong@pdx.edu   (Re)sources mentioned on the show and other recommendations by Grace L. Dillon, many of which are LGBTQ2+   Routledge Handbook of CoFuturisms, edited by Grace L. Dillon, Isiah Lavender III, Taryne Taylor, and Bodhisattva Chattopadhyay (forthcoming) Hachette Australia: https://www.hachette.com.au  Claire G. Coleman's Terra Nullius (2017) and The Old Lie (2019) (South Coast Noongar People): https://clairegcoleman.com  Ellen Van Neerven's Heat and Light (2014): https://ellenvanneervencurrie.wordpress.com/heat-and-light  Louise Erdrich's Future Home of the Living God: A Novel (2017) (Anishinaabe): https://www.goodreads.com/book/show/34217599-future-home-of-the-living-god  Leanne Betasamosake Simpson's This Accident of Being Lost: Songs and Stories (2017), Noopiming: The Cure for White Ladies (2021) and As We Have Always Done: Indigenous Freedom Through Radical Resurgence (2017) (Anishinaabe): https://www.leannesimpson.ca  Cherie Dimaline's The Marrow Thieves (2017) and Hunting by the Stars (Metis): https://cheriedimaline.com  Waubgeshig Rice's Moon of the Crusted Snow (2018) (Anishinaabe): https://www.waub.ca  Harold Johnson's Corvus (2015) (Cree): https://www.goodreads.com/book/show/26840855-corvus  Alexis Wright's The Swan Book (2013 rpt. 2018) (Waanyi Nation): https://www.goodreads.com/book/show/18247932-the-swan-book  Gerald Vizenor's Bearheart (1978) (Anishinaabe): https://www.goodreads.com/book/show/871536.Bearheart  Leslie Marmon Silko's Almanac of the Dead (1991) (Laguna Nation): https://www.goodreads.com/book/show/52385.Almanac_of_the_Dead  Australian First Nations Ambelin Kwaymullina's trilogy The Interrogation of Ashala the Wolf (2012), The Disappearance of Ember Crow (2013), and The Foretelling of Georgie the Spider (2015): https://ambelin-kwaymullina.com.au  Indigenous Hawai'ian Christopher Kahunahana's film Waikiki: http://www.waikikithemovie.com  Nalo Hopkinson's many stories, including YA novels Sister Mine (2013) and The Chaos (2012): https://www.nalohopkinson.com  Andrea Hairston's novels such as Mindscape, Redwood and Wildfire, Will Do Magic for Change, and Master of Poisons: http://andreahairston.com  Darcie Little Badger's Elatsoe (2020) and A Snake Falls to Earth (2022) (Lipan Apache Nation): https://darcielittlebadger.wordpress.com  Zainab Amadahy's Resistance (Afro-Canadian and Cherokee): https://www.swallowsongs.com  Daniel Heath Justice's The Way of Thorn and Thunder: The Kynship Chronicles (2011) and Why Indigenous Literatures Matter. His story “The Boys Who Became the Hummingbirds” in Hope Nicholson's edited collection of Love Beyond Body, Space, and Time: An Indigenous LGBT Sci-Fi Anthology (2016) is also explored in graphic novel form in Moonshot: The Indigenous Comics Collection, Volume 2 (2017) (Cherokee): https://danielheathjustice.com  Joshua Whitehead's Indigiqueer Metal, Johnny Appleseed, and Love After the End: An Anthology of Two-Spirit & Indigiqueer Speculative Fiction (2020): https://www.joshuawhitehead.ca  Moonshot: The Indigenous Comics Collection, Volume 3, edited by Anishinaabe and  Metís Nations Elizabeth La Pensèe and Michael Sheyahshe (2020): https://www.goodreads.com/book/show/51456434-moonshot  Deer Women: An Anthology (2017) published by Native Realities Press and headed by Lee Francis IV. (Laguna Pueblo Nation): https://www.goodreads.com/book/show/38219794-deer-woman  Sovereign Traces Volume 2: Relational Constellations edited by Elizabeth La Pensèe: https://www.goodreads.com/book/show/42686187-sovereign-traces-volume-2  Sloane Leong's graphic novel Prism Stalker (2019): https://prismstalker.com  Smokii Sumac's you are enough: love poems for the end of the world (2018) (Ktunaxa Nation): https://www.goodreads.com/book/show/41677143-you-are-enough  Michelle Ruiz Keil's All of Us With Wings (2019): https://www.goodreads.com/book/show/40177227-all-of-us-with-wings  Carmen Maria Machado's Her Body and Other Parties (2017) and In the Dream House: A Memoir (2019): https://carmenmariamachado.com  Sabrina Vourvoulias's Ink (2012): https://www.goodreads.com/book/show/15721155-ink  Rita Indiana's Tentacle (2018): https://www.goodreads.com/book/show/40679930-tentacle  Qwo-Li Driskill's Asegi Stories: Cherokee Queer and Two-Spirit Memory (2016): https://www.goodreads.com/book/show/27777916-asegi-stories  Tiffany Lethabo King, et. al's Otherwise Worlds: Against Settler Colonialism and Anti-Blackness (2020): https://www.dukeupress.edu/otherwise-worlds  Lisa Tatonetti's The Queerness of Native American Literature (2014): https://www.goodreads.com/book/show/21944614-the-queerness-of-native-american-literature  Bawaajigan: Stories of Power edited by Anishinaabe Nathan Niigan Noodin Adler and Christine Miskonoodinkwe Smith (2019):   https://www.goodreads.com/book/show/45180942-bawaajigan  mitêwâcimowina: Indigenous Science Fiction and Speculative Storytelling edited by Cree Nation Neal McLeod (2016): https://www.goodreads.com/book/show/34105770-mit-w-cimowina  Walking the Clouds: An Anthology of Indigenous Science Fiction edited by Grace L. Dillon (2012) (Anishinaabe): https://www.goodreads.com/book/show/13226625-walking-the-clouds  Amy Lonetree's Decolonizing Museums (2012) (Hochunk Nation): https://uncpress.org/book/9780807837153/decolonizing-museums  The work of Debra Yeppa Pappan (Korean and Jemez Pueblo) at the Chicago Field Museum: https://www.fieldmuseum.org/about/staff/profile/2486 Laura Harjo's Spiral to the Stars: Mvskoke Tools of Futurity (2019) (Cherokee): https://uapress.arizona.edu/book/spiral-to-the-stars  Bethany's Editing Your Novel's Structure: Tips, Tricks, and Checklists to Get You From Start to Finish: https://theartandscienceofwords.com/new-book-for-authors/   This week's episode page, with Grace L. Dillon's full bio, can be found here: https://representationmatters.art/2022/02/17/s2e5/   Subscribe to our newsletter here and get out Doing Diversity in Writing Toolkit, including our Calm the F*ck Down Checklist and Cultural Appropriation Checklist: https://landing.mailerlite.com/webforms/landing/r3p6g8    As always, we'd love for you to join the conversation by filling out our questionnaires.    Our Doing Diversity in Writing – Writer Questionnaire can be filled in at https://forms.gle/UUEbeEvxsdwk1kuy5   Our Doing Diversity in Writing – Reader Questionnaire can be filled in at https://forms.gle/gTAg4qrvaCPtqVJ36    Don't forget, you can find us at https://representationmatters.art/ and on https://www.facebook.com/doingdiversityinwriting   

Suzanne Simard on Finding the Mother Tree, Daniel Heath Justice on Raccoon and George Murray on Problematica, and more.

In this show, with guest host Kathryn Marlow: Matthew Parsons and the curious life of Danish composer Rued Langgaard; Victoria author Sara Desai on her romantic comedies, set in desi culture; Andy MacKinnon on his new book “Mushrooms of British Columbia”; baker Haley Landa makes cornbread muffins; and Daniel Heath Justice explores the cultural significance of raccoons.

Stories are a powerful tool to resist oppressive situations. They give writers from marginalized communities a way to imagine alternate realities, and to critique the one we live in. In this episode, Vinita speaks to two storytellers who offer up wonderous “otherworlds” for Indigenous and Black people. Selwyn Seyfu Hinds is an L.A-based screenwriter who wrote for Jordan Peele's The Twilight Zone and is currently writing the screenplay for Esi Edugyan's Washington Black. Daniel Heath Justice is professor and Canada Research Chair in Indigenous literature and expressive culture at the University of British Columbia.Show notes: https://theconversation.com/how-stories-about-alternate-worlds-can-help-us-imagine-a-better-future-dont-call-me-resilient-ep-7-165933Transcript: https://theconversation.com/how-stories-about-alternate-worlds-can-help-us-imagine-a-better-future-dont-call-me-resilient-ep-7-transcript-167520Related article: Afrofuturism and its possibility of elsewhere: The power of political imagination: https://theconversation.com/afrofuturism-and-its-possibility-of-elsewhere-the-power-of-political-imagination-166002Join The Conversation about this podcast: Use hashtag #DontCallMeResilient and tag us:Twitter: https://twitter.com/ConversationCA  Instagram: https://www.instagram.com/theconversationdotcomFacebook: https://www.facebook.com/TheConversationCanadaLinkedIn: https://www.linkedin.com/company/theconversationcanada/Sign up for our newsletter: https://theconversation.com/ca/newsletters/Contact us: theculturedesk@theconversation.comPromo at beginning of episode: Telling Our Twisted Histories, CBC Podcasts: https://www.cbc.ca/listen/cbc-podcasts/906-telling-our-twisted-histories

The Raccoon (Procyon lotor), whose range has expands to include nearly all habitats on the continent, from Canada to Panama, has made their impact on the land, hearts, minds, and cultures of those who have encountered them. Author, professor and animal nerd Daniel Heath Justice helps us navigate the wild cultural impacts and impressions of Raccoons. From indigenous Missippian cosmologies as boundary walkers to the denizens of Toronto's liminal urban nightscape, Raccoons are imprinted on the imaginary as “category-defying, rule-breaking and boundary-breaching beings”. They are models for both lean, resilient, images of the noble wild as well as pestilent dumpster dwelling “trash pandas”. Queer creatures indeed. We talk about these binary breakers, the inspirations for the book, their names across cultures and eras, how Raccoons have been weaponized to reproduce racist stereotypes by white supremacist cultures, and even chat a little bit about the Joy of Cooking. A full bodied show for a full bodied animal. Hope you enjoy! More info: https://danielheathjustice.com

People unwilling to accept the way we have treated first nations and indigenous people use certain phrases and terms that are harmful and offensive. Eric Chapman discusses with Daniel Heath Justice, Professor Critical indigenous studies UBC See omnystudio.com/listener for privacy information.

Chapter 1  Big news today from the federal government, movement on the US Canada border restrictions Global BC reporter Richard Zussman joins us with a breakdown of the new Canada U.S. border announcement. Plus, your calls!   Chapter 2  The latest on B.C. wildfires Joining us is Karli Derosiers -   Fire Information Officer to give us the latest on BC Wildfires  Chapter 3  Cloverdale Rodeo Human Rights Allegations Brenda Locke - Surrey City Councilor joins the show  Chapter 4  Moms Stop the Harm Tracy Letts of Moms Stop the Harm joins us to discuss the importance of a safe drug supply  Chapter 5  Climate Emergency Update The climate emergency is real so we are keeping the spotlight on it. In order to make real change the government needs to hit 4 markers. Are they hitting them? Seth Klein, Team Lead and Director of Strategy of the David Suzuki Institute's Climate Emergency Unit joins us to discuss. Chapter 6  Denialists Glossary People unwilling to accept the way we have treated first nations and indigenous people use certain phrases and terms that are harmful and offensive. Eric Chapman discusses with Daniel Heath Justice, Professor Critical indigenous studies UBC See omnystudio.com/listener for privacy information.

Hello stardust pals! This week, we continue our Summer Short Series with an anthology, edited by Hope Nicholson, that explores indigenous science fiction, urban fantasy, and LGBTQIA+/Two-Spirit characters! To add some chaos, Ako and Marci both read 3 stories--2 of which they both mutually read and 1 story that the other person didn't read! So grab a snack and enjoy yourselves as Ako and Marci discuss the simulated lives they would curate, thirsty teenage antics, gender-expansive cyborgs, and the artificial divide between nature and ourselves. Intro/Ako's Question: 00:07 - 15:21 Mutually Read Stories: 15:37 - 45:11 *Story Swap: 45:19 - 1:05:32 The stories we read included "Imposter Syndrome" by Mari Kurisato, "Perfectly You" by David A. Robertson, "The Boys Who Became The Hummingbirds" by Daniel Heath Justice, and "Parallax" by Cleo Keahna. Wanna stay afloat on all our latest episodes? You can find the links to our Twitter (@TheColoredPages), Instagram (@TheseColoredPages), Website (thesecoloredpages.com), and Summer Reading List here: linktr.ee/thecoloredpages . You can also reach us directly by emailing us at thesecoloredpages@gmail.com . Come say hi!! *The poem that Ako is referencing near the outro is "Trans Diptych" by Syd Westley.

Daniel Heath Justice, author of the books "Badger" and "Raccoon", on animals in literature and in real life.

Daniel Heath Justice, author of the books "Badger" and "Raccoon", on animals in literature and in real life.

"Early on for colonists, raccoons become a really malleable and iconic species in terms of their appearance. And they are pretty abundant, so an easily mobilized symbol of America in the colonial imagination. But as time goes on they lose status, and as they lose status an animal that symbolism gets transferred. " Daniel Heath Justice talking about his book Raccoon.

Welcome to Storykeepers: Let's Talk Indigenous Books! Hosts Jennifer David and Waubgeshig Rice are thrilled to welcome you to our monthly book club podcast. In our inaugural episode, we talk about what literature means to us, why we wanted to launch this podcast, and of course, why Indigenous literatures matter to everyone.To kick off our podcast, we discuss Why Indigenous Literatures Matter by Daniel Heath Justice. Read more about this important book and order it here: https://www.wlupress.wlu.ca/Books/W/Why-Indigenous-Literatures-Matter

This month features the book Why Indigenous Literatures Matter by Daniel Heath Justice. Daniel and Patty are joined by poet Janet Marie Rogers, educators Joy Henderson, Robin McBurney, and Ishkenekeya and my artist Neil Ellis Orts. Indigenous literatures teach us how to be human. How to be good relatives. How to be good ancestors. How to live together. More information at daanis.ca/ambe

Daniel Heath Justice is a Cherokee novelist and professor at UBC, where he studies Indigenous literature and expressive culture. He wrote the book "Why Indigenous Literatures Matter," a manifesto about the way Indigenous writing works in the world, and he's the author of the fantasy novel "The Way of Thorn and Thunder." Daniel talked with Sheryl about the books that have shaped his life, including a queer Indigenous love story and the famous tale of a short fellow who lives in a hole in the ground.

Elizabeth Warren and the enduring myth of the Cherokee ancestor in the American mind. Cherokee academic Daniel Heath Justice talks about Cherokee history, allotment, and how claiming Cherokee Identity is a form of claiming belonging while erasing Indigenous people. Special shorts at the end of the episode on cosmology and culture.

Karen Lawford, who wrote the course we discussed earlier with Veldon Coburn, joins us to talk about developing the course. Karen got a degree in Chemistry and natural sciences before studying to be a midwife, and then studying the government policies around midwifery itself. As always, the conversation meanders through the honeycomb world and ties together previous conversations with Kim Tallbear, Daniel Heath Justice, and Jonathan Ferrier.

Cherokee Hobbit and academic Daniel Heath Justice returns to talk about his book Badger, now available in the Reaktion Book series Animals, and his upcoming book Raccoon. The discussion meanders through the cultural history of raccoons, our shared history, and the etymology of the word "coon" with it's connection with minstrel traditions, klansmen, and Pocahontas. Listen to this discussion about our fascinating relative and what we can learn from them.

Story is a tool for erasing and controlling people, but it is also a way to reclaim and stake out identity. From the transformational power of tricksters, through the keepers of Indigenous knowledge, to the re-creative hope of futurism Indigenous Story matters. Some of the Indigenous futurists mentioned by Daniel (and others who deserve mention) are Chelsea Vowell, Elizabeth LaPensée, Karyn Recollet, Lou Cornum, Grace Dillon, Skawenatti, Lindsay Nixon, Rebecca Roanhorse. Get your pen out to jot down many others ... A list of the Indigenous spec fic (or, to use the term I prefer, “wonderworks”) writers he refers to is on Daniel's website here: http://danielheathjustice.com/publications/#reviews_section And of course his recent book "Why indigenous literatures matter." Buckle up.

We kick off with correspondent Ileana Soza giving us the skinny on Vancouver indie-funksters the Escapes, with a brief digression into horror games. After a musical break, we interview UBC professor Daniel Heath Justice on his Lay of the Land readings. After a short break, we talk about Boom For Real at Vancity and Theatre Conspiracy's Victim Impact at the Cultch. Assorted musings on jazz throughout.

In a remarkable new book, Daniel Heath Justice, an author and professor of First Nations and Indigenous Studies and English at the University of British Columbia, makes an argument for the vitality of Indigenous literatures and their ability to help make sense of our world. Why Indigenous Literatures Matter (Wilfrid Laurier University Press, 2018) is one-part literary exegesis, one-part memoir, and many parts radical text which calls for, among other things, broader human and non-human kinship, and the use of indigenous literatures to push back against settler colonial forms of erasure and oppression. Justice explores the vibrant universe of over two hundred years of literatures (written and non-written alike), from autobiography to spoken word poetry, to fantasy and wonderworks, in order to make the case that yes, of course indigenous literatures matter; they do so because indigenous people matter. Why Indigenous Literatures Matter thus acts as both indigenous literary bibliography and call to action to people of indigenous and non-indigenous backgrounds to read up and take notice of indigenous people speaking back to colonial power structures. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a remarkable new book, Daniel Heath Justice, an author and professor of First Nations and Indigenous Studies and English at the University of British Columbia, makes an argument for the vitality of Indigenous literatures and their ability to help make sense of our world. Why Indigenous Literatures Matter (Wilfrid Laurier University Press, 2018) is one-part literary exegesis, one-part memoir, and many parts radical text which calls for, among other things, broader human and non-human kinship, and the use of indigenous literatures to push back against settler colonial forms of erasure and oppression. Justice explores the vibrant universe of over two hundred years of literatures (written and non-written alike), from autobiography to spoken word poetry, to fantasy and wonderworks, in order to make the case that yes, of course indigenous literatures matter; they do so because indigenous people matter. Why Indigenous Literatures Matter thus acts as both indigenous literary bibliography and call to action to people of indigenous and non-indigenous backgrounds to read up and take notice of indigenous people speaking back to colonial power structures. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a remarkable new book, Daniel Heath Justice, an author and professor of First Nations and Indigenous Studies and English at the University of British Columbia, makes an argument for the vitality of Indigenous literatures and their ability to help make sense of our world. Why Indigenous Literatures Matter (Wilfrid Laurier University Press, 2018) is one-part literary exegesis, one-part memoir, and many parts radical text which calls for, among other things, broader human and non-human kinship, and the use of indigenous literatures to push back against settler colonial forms of erasure and oppression. Justice explores the vibrant universe of over two hundred years of literatures (written and non-written alike), from autobiography to spoken word poetry, to fantasy and wonderworks, in order to make the case that yes, of course indigenous literatures matter; they do so because indigenous people matter. Why Indigenous Literatures Matter thus acts as both indigenous literary bibliography and call to action to people of indigenous and non-indigenous backgrounds to read up and take notice of indigenous people speaking back to colonial power structures. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a remarkable new book, Daniel Heath Justice, an author and professor of First Nations and Indigenous Studies and English at the University of British Columbia, makes an argument for the vitality of Indigenous literatures and their ability to help make sense of our world. Why Indigenous Literatures Matter (Wilfrid Laurier University Press, 2018) is one-part literary exegesis, one-part memoir, and many parts radical text which calls for, among other things, broader human and non-human kinship, and the use of indigenous literatures to push back against settler colonial forms of erasure and oppression. Justice explores the vibrant universe of over two hundred years of literatures (written and non-written alike), from autobiography to spoken word poetry, to fantasy and wonderworks, in order to make the case that yes, of course indigenous literatures matter; they do so because indigenous people matter. Why Indigenous Literatures Matter thus acts as both indigenous literary bibliography and call to action to people of indigenous and non-indigenous backgrounds to read up and take notice of indigenous people speaking back to colonial power structures. Stephen Hausmann is a doctoral candidate at Temple University and Visiting Instructor of history at the University of Pittsburgh. He is currently writing his dissertation, a history of race and the environment in the Black Hills and surrounding northern plains region of South Dakota, Wyoming, and Montana. Learn more about your ad choices. Visit megaphone.fm/adchoices