First night in Edmonton

And we know that our eyes are
not windows,
that indeed we do not
“see” the world at a distance,
that our “seeing” is within
our heads, within our minds.
~ Jack. D. Forbes

Had a great discussion last night about Jack Forbes ‘Columbus and Other Cannibals’ with a couple fine folks from e-town. Was nice to reflect on the book as it was indeed formative (published 1978) written by a founder of the Native American Movement (later AIM). Forbes identifies that Western culture operates as a Wiendigo; it consumes without thought and through colonialism ‘cannibalizes’ both itself and others. Forbes highlights how greed, indoctrination and sedation allow atrocities to manifest, all characterized by a religious belief in the superiority of Western thought. But Forbes also provides spaces of hope. His writing itself is decolonial as he illustrates optimism and frustration through the narratives of others. Through sharing stories, Forbes weaves academia with oral tradition to produce a text both accessible and critical. Moreover, Forbes last chapter is a rich summary/analysis of previous chapters presented as a poem. As Zinn notes, “A poem can inspire a movement. A pamphlet can spark a revolution…when we stand up and speak out together, we can create a power no government can suppress.”

Our conversation then switched to the role of community in struggle. How can organizations receive better direction from affected peoples? In the spirit of Zinn, a quick glance at Canadian history informs us that indeed, much community organizing has happened here on the prairies. Figures like Big Bear, Louis Reil and Tommy Douglas show how a strong sense of community can ultimately remapped how Canadian culture exists and that while the victories have come with pain, struggle has a strong tradition in Canada. I suggest that spirit is still strong in rural spaces all over Canada. Indigenous peoples and rural Canadians have increasingly recognized commonality, as witnessed by important victories at Akwasasne and Dump Site 41 this summer – moreover, these spaces are becoming the decolonization we have been seeking. Urban folks (which, alas I am coming to accept as a part of my identity) can provide resources/skills to these struggles, but we should let the rural spirit inspire us. It is not to say that urban places have no spirit, but to highlight there are important differences in how community develops in rural places, thus differential spirits. When I heard 200 farmers on their feet shouting for treaty rights this summer, I know that spirit is strong in rural spaces.

We also flushed out some of the problems of academia. I am in a weird space here. I represent a colonial capitalist patriarchal institution and define myself personally as opposed to that construct. I have tried to use the privilege of academia to facilitate my greater participation in social movements, but it remains: what I am doing is extremely colonial. Personally, I view social movements as part of my decolonization, yet have become increasingly cognizant that these movements themselves can be colonial. However, rather than being lost in a panopticon of colonialism, I suggest colonial paradoxes can be mitigated with intent and spirit. As Forbes notes, we need the Wiendigo to teach us, but lets not have it consume us.

On a personal note: First night in Edmonton was a bit overwhelming as I realized how ‘teedot’ I have become. Before leaving, I did not bother to check the weather as I felt that surely Edmonton was an extension of the southern Ontario clime. But there was snow on the ground and all… (addable sigh from the Winnipegers). As such, I was freezing. Luckily Edmonton people have a soft spot for stupidity and drove me to a Sally Anne where I got a nice warm jacket. Love and miss you all. d