Living in Indigenous Sovereignty: Relational Accountability and the Stories of White Settler Anti

398 Pages·2017·1.89 MB·English

Living in Indigenous Sovereignty:
Relational Accountability and the Stories of White Settler Anti-colonial and Decolonial Activists
by
Elizabeth Christine Carlson

A Thesis submitted to the Faculty of Graduate Studies of
The University of Manitoba
In partial fulfillment of the requirements of the degree of

DOCTOR OF PHILOSOPHY

Faculty of Social Work
University of Manitoba
Winnipeg

Copyright © 2016 by Elizabeth C. Carlson
Abstract

Living in Indigenous Sovereignty:
Relational Accountability and the Stories of White Settler Anti-colonial and Decolonial Activists
Elizabeth Christine Carlson

Canadian processes such as the Royal Commission on Aboriginal Peoples, the Truth and
Reconciliation Commission of Canada, and Comprehensive Land Claims as well as flashpoint
events (Simpson & Ladner, 2010) such as the Kanien’kehaka resistance at Kanehsatà:ke and
Kahnawà:ke (the “Oka Crisis”) and more recently, the Idle No More movement, signal to
Canadians that something is amiss. What may be less visible to Canadians are the 400 years of
colonial oppression experienced and the 400 years of resistance enacted by Indigenous peoples
on their lands, which are currently occupied by the state of Canada. It is in the context of
historical and ongoing Canadian colonialism: land theft, dispossession, marginalization, and
genocide, and in the context of the overwhelming denial of these realities by white settler
Canadians that this study occurs.
In order to break through settler Canadian denial, and to inspire greater numbers of white
settler Canadians to initiate and/or deepen their anti-colonial and/or decolonial understandings
and work, this study presents extended life narratives of white settler Canadians who have
engaged deeply in anti-colonial and/or decolonial work as a major life focus. In this study, such
work is framed as living in Indigenous sovereignty, or living in an awareness that we are on
Indigenous lands containing their own protocols, stories, obligations, and opportunities which
have been understood and practiced by Indigenous peoples since time immemorial.
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Inspired by Indigenous and anti-oppressive methodologies, I articulate and utilize an anti-
colonial research methodology. I use participatory and narrative methods, which are informed
and politicized through words gifted by Indigenous scholars, activists, and Knowledge Keepers.
The result is research as a transformative, relational, and decolonizing process. In addition to the
extended life narratives, this research yields information regarding connections between social
work education, social work practice, and the anti-colonial/decolonial learnings and work of five
research subjects who have, or are completing, social work degrees. The dissertation closes with
an exploration of what can be learned through the narrative stories, with recommendations for
white settler peoples and for social work, and with recommendations for future research.

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Acknowledgements

Boozhoo Nindinawemaaganidog. Thank you for your help with this, and with everything.

I acknowledge the Anishinaabe, Muskeko-ininiwak, Dakota, Nakota, and Red River Metis peoples as the
sovereign peoples of the Treaty One lands where I live and where this dissertation has been written. This
study has taken me into a deeper understanding of what it means to live in your sovereignty.
I acknowledge the hundreds of years of fierce and loving resistance and resurgence of the Indigenous
peoples of these lands. I am grateful to be connected with some amazing and vibrant activist communities
in Winnipeg, and I wish to acknowledge the kindness, care, rage, beauty, and struggle of these
communities, as well as the contributions they have made to this work.

I acknowledge the fourteen white settler decolonial and anti-colonial activists who had the courage and
the trust in me to share your beautiful and inspiring stories. Thank you John, Franklin, Monique, Rick,
Adam, Victoria, Joy, Susanne, Josephine, Paulette, Murray, Dave, Steve, and Kathi for letting me into
your lives and sometimes your homes. I have initiated some—and deepened other—friendships through
this research journey and I count myself lucky to call you my friends. Much love and respect for all you
have taught me.

This work would not have been possible, nor would it have taken its shape, without the generous,
inspiring, and insightful contributions of Indigenous scholars, activists, and Knowledge Keepers who
informed the values and knowledge base of this study as well as countless decisions in the research
process. Chi-miigwech, kinana'skomitina'wa'w, pidamayaye to the following treasured friends and
teachers in particular. To Zoongigaabowitmiskoakikwe, who has helped me with many kind and loving
prayers and ceremonies for over sixteen years, and through many joys and challenges, including this
research journey. To Lorraine Derman who taught me early and patiently much of what knowledge of
Anishinaabe protocols, and what little of Anishinaabemowin, I have managed to learn. To Nii Gaani Aki
Inini who invited me to join his ceremonial community almost two decades ago, who has graciously taken
the time to help me with many questions, and whose teachings have had an immense impact on my life
and on this research. To Byron Matwewinin, of course, whose teachings and healing presence has
profoundly impacted my life has undergirded much of this work. To Rosemary Christensen whose
scholarly guidance, support, stories, and belief in my work have meant so much. To Leona Star-
Manoakeesick and Aimée Craft who have been so kind and generous since we first met at Makoose Ka
Win, and who shared defining insights at a number of critical stages of the research. To Chickadee
Richard who has sat with me for many hours in discussion about this research, offering guidance, and
who provided spiritual leadership during the research feast. To Don Robinson, for his guidance regarding
the research as well as his help with the research feast venue and particulars. To the pipe carriers who sent
the research forward in a good way, and to Daabaasanaquwat for blessing us with the water drum
ceremony. To Manito Mukwa, Louis Sorin, and Belinda Vandenbroek for your beautiful and supportive
friendships and for your guidance during the research journey. To Dawnis Kennedy, whose humble and
loving teachings were shared late in my process, but contained threads that wove so much of this work
together. To Niizhosake, Rose Roulette, and Pebaamibines for many things, including your help with
words and conceptions of white people in Anishinaabemowin. Any mistakes or misinterpretations
regarding what was generously shared by each of you are my own.

I am grateful to have been able to access literatures by such profound and sophisticated Indigenous
scholars during my research process. Your clarity and generosity are gifts to us all. Thank you for leading
the way: Leanne Simpson, Taiaiake Alfred, Aimée Craft, Michael Hart, Aaron Mills, Sakej Ward, Sylvia
McAdam, Jeff Corntassel, Lynn Gehl, Eve Tuck, Emma LaRocque, Arthur Manuel, Cindy Blackstock,
Raven Sinclair, Waziyatawin, Michael Yellow Bird, Glen Coulthard, Niigaan Sinclair, and so many
others. A special thanks to Sakej Ward and Lynn Gehl for allowing me to quote your work extensively.
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I am grateful to members and affiliates of the Decolonizing Network, Manitoba for your support,
encouragement, and input into this work. You have no doubt influenced its usefulness for other settlers.
Thanks to Kate Sjoberg, David Camfield, Lark Gamey, Leah Decter, Linda Goosen, Thor Aitkenhead,
Joy Eidse, Chuck Wright, Monique Woroniak, Ashlyn Haglund, and others.

Thanks to the beautiful friends who have supported me in so many ways, including Carolyn Dyane who
found many ways to support this work—sewing, serving, and feasting. Thanks to Christy and Maegan
Salwan for drumming at the feast and to Jason Buousquet and Tanis Richard for your excellent help.
Thanks to Tom Simms, Silvia Straka, Joy Eidse, and Lark Gamey for our conversations over those years.
Thanks to Michael Posluns for your example, and to you and Marilyn Eisenstadt for your time. To Gladys
Rowe for the Starbucks sessions and for your friendship, insights, and encouragement. My doctoral
studies have meant meeting classmates who have become friends. I am lucky to have met Nora, Juliana,
Tracey, Marlyn, Gwen, Greg, Vern, Sasha, Duane, Alex, Christine, Claire, Joseph, and more. Thanks to
Carolyn Christie for your advocacy, and Lea Soliman for your excellent transcribing.

Although I am grateful to all of the scholars who have been my academic instructors over the years, there
are a few whose words connected with me at deep levels, who particularly inspired my growth, and who
have expressed their belief in me: Nicholas Cooper-Lewter, Curt Paulsen, and Michael Hart.

I could not have asked for a more excellent doctoral committee. I have heard horror stories about such
committees, and my experience was quite the opposite. They have nudged me forward in my growth
while respecting my process and perspectives. Tuula Heinonen, my advisor, has been kind, nurturing,
supportive, encouraging, and respectful. And she is known to return emails in less than an hour, a very
important quality in an advisor. Michael Hart has been a supportive mentor throughout my program, and
his thinking has greatly inspired my work. Peter Kulchyski, himself a settler activist, has pushed me to
deepen my understanding of critical theory, and has challenged my stances while communicating respect
for my scholarship. Yvonne Pompana’s keen eye for detail has no doubt spared me much embarrassment,
and I am so grateful for her suggestion of creating the film related to the study. The universe has truly
looked out for me in providing this committee. When I came to know that Lynne Davis was serving as
my external examiner, and Jarvis Brownlie as my defence chair, I thought I had hit the jackpot! Lynne’s
kind encouragement regarding my work has been a blessing.

The film project initiated as a result of my doctoral studies has meant the absolute pleasure of spending
loads of time with some really great people who have become cherished friends. Thanks to Teddy
Zegeye-Gebrehiwot and Gladys Rowe for being who you are and for filming the research interviews.
Thanks to Teddy, Gladys, and Sarah Story for co-directing and co-producing Stories of Decolonization:
Land Dispossession and Settlement. I look forward to our future antics. Thanks to Teddy for the technical
support during the defence, and to Troy Fontaine for caravanning there with me during the blizzard.

Thanks to my parents and siblings for your love and support over the years despite our differences.
Thanks to my adopted family though Byron Matwewinin for allowing me to be your white sheep. I am
profoundly grateful to be the proud auntie to many: Jesse, Kiniw, Maria, Dylana, Dwayne, Travis, Willis,
Sammy, Michelle, Wabun, Bryn, Leif, Jaedyn, Soren, Lars, and Kaleb. Thanks for keeping me close to
what is important. You are the hope for our future.

I am grateful to Joseph Thomas Manathara for all kinds of support. Your love and humour have kept me
grounded and you have been my home throughout this journey.

This work has truly been a community effort. Although I have tried here to recall all who contributed, my
own limitations at this moment may mean I have left people out. If this is true of you, please forgive me
and know that your contributions are appreciated.
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Acknowledgement of Funders

I acknowledge with gratitude the following funders and scholarships that have supported this dissertation.

Doctoral Program Funding

Joseph-Armand Bombardiere Canada Graduate Scholarship-Doctoral, Social Sciences and Humanities
Research Council of Canada

Manitoba Graduate Scholarship, the Government of Manitoba.

Duff Roblin Fellowship/University of Manitoba Graduate Fellowship, University of Manitoba.

Enid Driben-Triller Memorial Scholarship in Social Work, Freda Driben, Faculty of Social Work,
University of Manitoba.

Elizabeth Hill Scholarship, Faculty of Social Work, University of Manitoba.

Doctoral Research Funding

Manitoba Research Alliance Dissertation Researcher Stipend, through their Social Sciences and
Humanities Research Council of Canada through the Manitoba Research Alliance grant: Partnering for
Change- Community-based solutions for Aboriginal and inner-city poverty.

Graduate Enhancement of Tri-council Stipend Award, University of Manitoba.

Research Feast Funding

Faculty of Social Work Endowment Fund, University of Manitoba.

Manitoba Research Alliance grant, through their Social Sciences and Humanities Research Council of
Canada grant: Partnering for Change- Community-based solutions for Aboriginal and inner-city poverty.

Acknowledgement of Previous Publication

Sections of this dissertation, particularly the chapteDr oing research in Indigenous sovereignt,y
has been previously published as:

Carlson, E. (2016). Anti-colonial methodologies and practices for settler colonia l
studies. Settler Colonial Studies ,doi: 10.1080/2201473X.2016.124121

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Dedication

This dissertation is dedicated to my late brother Byron Matwewinin, who left us too early in my
opinion, during the time I was engaged in my PhD program .

It would be an understatement to say that Byron has brought much healing to my life and has
shared many teachings. He adopted me as his sister at a time when I was most in need of
relations. Despite this, when working on my studies I generally didn’t ask for his input. Why?
Because I wanted to be critical. I didn’t want to let myself or my ancestors o tfhfe hook when it
came to colonialism and decolonization. And I didn’t really want to hear what Byron, with his
big old heart, would have to say about this .

Several years ago I was working through issues around terminology for this dissertation. I
wanted to know how Indigenous peoples on whose lands I reside refer to white settlers. I decided
to go and see Nii Gaani Aki Inini (Dave Courchene, Jr), who has been a teacher to me. As it
happened, Byron also had some things he wanted to discuss with Dave, so ew travelled to
Sagkeeng First Nation together. As I offered tobacco and gifts, Dave shared some of the words
he has heard used in Anishinaabemowin and his understanding of their meanings. Byron asked
his questions, received guidance, and we drove back to Winnipeg.

A couple weeks later, I received a phone call from Byron, telling me that he had dreamed my
answer regarding Indigenous terminology for white settler, sbut couldn’t quite remember. [I
didn’t ask you Byron. I distinctly did not pass you tobacco. nAd now you call to tell me that you
had, and lost, the answer?] Another week or so passed. Byron called again. He dreamed my
answer. Creator’s creation.

Not terribly impressive to someone who grew up religious right, and finds its rhetoric to be
oppressive. They were just words I had heard a thousand times, and they sounded suspiciously
like we-are-all-one kumbaya colourblindness BS.

And then, perhaps six months later, he made his journey into the spirit world.
And his words remained.

Creator’s creation.

This is how we refer to you.

This is who you are.

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Table of Contents

Abstract…………………………………………………………………………………… ii
Acknowledgements…………………………………………………………………….… iv
Dedication………………………………………………………………………………… vii
Table of Contents………………………………………………………………………… viii
List of Tables……………………………………………………………………………… xii
Chapter I: Introductions………………………………………………………………… 1
Introducing Myself…………………………………………………………………… 3
Introducing the Research……………………………………………………………… 9
Chapter II: Learning in Indigenous Sovereignty: Engaging Knowledge and
Relations………………………………………………………………………………… 14
Terminology and Colonial Locations…………………………………………………. 16
Colonialism and Settler Colonialism………………………………………………….. 23
Settler colonialism. ……………………………………………………………… 26
Social work and colonialism. …………………………………………………… 26
Anti-colonialism and Decolonization ………………………………………………… 26
Anti-colonialism. ………………………………………………………………… 26
Decolonization. ………………………………………………………………...... 27
Indigenous and Indigenous-led resistance. ……………………………………… 29
Framing white settler decolonization and anti-colonialism. …………………..... 33
Can settlers be anti-colonial/decolonial? ……………………………… 35
Historical examples. …………………………………………………… 38
State of the colonizer. …………………………………………………… 42
Listening in Indigenous Sovereignty ………………………………………………… 49
Engaging with the land. ………………………………………………………… 51
Status on the land. ……………………………........................................... 52
Experiential, spiritual, and emotional connection. ……………………… 53
Responsibility to the land. ………………………………………………… 56
Engaging with Indigenous peoples. ……………………………………………… 57
Treaty relatives. ………………………………………………………… 58
Solidarity and activist relationships. ………………………………………60
Engaging with Indigenous Knowledges. ………………………………………… 61
Prophecies. ……………………………………………………………… 61
Treaty perspectives. ……………………………………………………… 62
Laws and teachings. ……………………………………………………… 64
Literatures. ……………………………………………………………… 66
Practices, protocols, and ceremonies. …………………………………… 66
Engaging with Indigenous resurgence, nationhood, sovereignty, and
decolonization………………………………………………………………….. 68
Nationhood, governance, and sovereignty. …………………………...... 68
Decolonization and resurgence. ………………………………………… 72
Engaging with what Indigenous peoples have asked of us. ……………………... 75
Truth telling, learning, and acknowledgement. ………………………… 75
Changing our life(style). ………………………………………………… 76
Practicing humility and listening. ……………………………………… 76
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Taking responsibility for our work. ……………………………………… 77
Working to educate and challenge other white settlers. ………………… 78
Decolonizing our hearts and minds. …………………………………… 79
Deconstructing, resisting, and subverting colonial governments, systems
and institutions. ………………………………………………………. 79
Using our gifts. …………………………………………………………… 80
Being discerning. ………………………………………………………… 81
Being willing to risk and give. …………………………………………… 82
Engaging in direct action. ……………………………………………… 83
Working through our emotions. ………………………………………… 84
Using our privilege and providing practical/logistical support. ………… 84
Remembering who we are. ……………………………………………… 85
Restitution, reparation, repatriation, and land return. ………………… 85
Persistence. ……………………………………………………………… 87
Social work, Indigenous social work, anti-colonial social work, and
decolonization. …………………………………………………………………. 88
Chapter III: Doing Research in Indigenous Sovereignty……………………………… 90
Colonizing Dynamics of Mainstream Research……………………………………… 90
Historical contexts and functions. ………………………………………………… 91
Identifying settler colonial practices in mainstream research. …………………… 92
Control and power. ……………………………………………………… 93
Extractivism and land exploitation. ……………………………………… 93
Abstraction and reductionism. …………………………………………… 94
Universality, objectivity, and neutrality. ………………………………… 96
White supremacy, hierarchy, and othering. ……………………………… 96
The Need, Possibility, and Responsibility of White Settler Occupier’s use of an
Anti-colonial Research Methodology………………………………………………. 99
Contributions from related methodologies. …………………………………………… 102
Indigenous research methodologies and Indigenist research paradigms. ………… 103
Feminist methodologies. …………………………………………………………. 110
Critical race and anti-racism research. …………………………………………… 112
Participatory action and activist research methodologies. ……………………….. 114
Narrative methodologies. ………………………………………………………… 118
Anti-colonial Research Methodology and Methods…………………………………… 120
The value framework of the anti-colonial methodology. ………………………… 121
Values in practice (or methods). …………………………………………………. 125
Community consultations. ………………………………………………… 126
Research subjects. ……………………………………………………….. 127
Inviting, receiving, and engaging the stories. …………………………… 130
Semi-structured, in-depth interviews. …………………………… 131
Engaging and preparing the stories for sharing. ………………………… 133
Narrative analysis, anti-colonial style. ………….……………….. 133
Sharing the stories. ……………………………………………………….. 138
Evaluating the research. ………………………………………………….. 139

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Chapter IV: Findings, Reflection, and Discussion.......................................................... 140
Introducing the Narratives…………………………………………………………… 140
Monique Woroniak…………………………………………………………………… 144
Identity and early influences. …………………………………………………… 144
Learning. ………………………………………………………………………… 144
Solidarity work and continued learning. ………………………………………… 145
John Doe……………………………………………………………………………… 155
Identity and early influences. …………………………………………………… 155
Early activism and learning. ……………………………………………………… 156
Anti-colonial work and continued learning. ……………………………………… 158
Joy Eidse……………………………………………………………………………… 166
Identity and early influences. …………………………………………………… 166
Learning and early activism. …………………………………………………… 166
Decolonization work and continued learning. …………………………………… 169
Murray Angus………………………………………………………………………… 175
Identity and early influences. …………………………………………………… 175
Learning and early activism. …………………………………………………….. 177
Decolonization work and continued learning. …………………………………… 180
Kathi Avery Kinew…………………………………………………………………… 185
Identity and early influences. …………………………………………………… 185
Learning and early activism. …………………………………………………… 186
Work and continued learning. …………………………………………………… 187
Franklin Jones………………………………………………………………………… 195
Identity and early influences. …………………………………………………… 195
Learning and early activism. ……………………………………………………… 196
Anti-colonial work and continued learning. ……………………………………… 198
Paulette Regan………………………………………………………………………… 207
Identity and early influences. …………………………………………………… 207
Learning and decolonization work. ……………………………………………… 208
Practices and perspectives of her work. ………………………………………… 210
Steve Heinrichs………………………………………………………………………… 216
Identity and early influences. …………………………………………………… 216
Learning and early activism. …………………………………………………… 217
Decolonization work and continued learning. ………………………………… 220
Adam Barker………………………………………………………………………… 228
Identity and early influences. …………………………………………………… 228
Learning. ………………………………………………………………………… 228
Decolonization work and continued learning. …………………………………… 231
Josephine……………………………………………………………………………… 240
Identity and early influences. …………………………………………………… 240
Learning and early activism. ……………………………………………………… 241
Anti-colonial work and continued learning. ……………………………………… 243
Susanne McCrea……………………………………………………………………… 250
Identity and early influences. …………………………………………………… 250
Learning and early activism. ……………………………………………………… 251
Solidarity work. …………………………………………………………………… 252
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