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  Guest Post: A Letter To The Occupy Together Movement

  October 20, 2011 • Guest Blogger

  The background/introduction to this piece is written by Shameless Arts Editor Ronak Ghorbani.

  Last Saturday, people in hundreds of cities across the world held demonstrations under the Occupy Together Banner, a growing global movement for economic justice inspired by Occupy Wall Street.

  This is the first time in recent history that people across the world are organizing under the same banner: the globalized capitalist system is unjust and not working for most people in the world. One of the most amazing things about the occupy movement is that non-activists are getting involved. A form of collective realization is happening, reflected in the Occupy slogan of “we are the 99%,” meaning that 1% of the population controls the wealth and holds any real power and influence in society. This growing consciousness is positive and necessary for any kind of social change. As Jay Smooth – a YouTube personality who made the well-watched video “How To Tell People They Sound Racist
  ” – argues in his latest video
  about Occupy Wall Street having a class-consciousness is a real threat to big businesses. It is also important to note that while a majority of the global population does fall under the 99%, people are positioned in different locations along the continuum. For example, some people are at the 95% marker, while others are at the 40% marker: there are people who have more access to money, secure jobs, education and life chances than others. In his video, Jay Smooth also picks up on the need for the Occupy movement to be more inclusive but reflects on how at its core the fight against economic injustice is something most people can get behind.

  Eighty-two countries — including Spain, Brazil, South Africa, Sweden, Russia, Australia, Mexico, France, Italy, and Germany, to name a few — have formed their own Occupy movements since the start of Occupy Wall Street. Some occupations are very similar to the New York action, such as in Toronto , where people are taking up public space, sleeping in a park, and facilitating political discussions and actions. Meanwhile, some are radically different, such as the general strikes in Greece, where the Occupy banner was taken up as an extension of the country’s already long-existing fight against government austerity measures threatening public service jobs, pensions, and unions.
  
  Although the Occupy movement is working to create open and direct democracy, Jessica Yee points out that there are problems with the use of the word “occupy”: it is not inclusive of Indigenous peoples and it replicates ever-present systems of oppression. A call has been made to decolonize Wall Street. In the U.S. state of New Mexico, the Occupy Albuquerque general assembly decided to re-name their movement (Un)occupy Albuquerque out of respect for Indigenous peoples.
  
  Steps like this draw attention to the fact that capitalism was established in North America through the process of colonization. The word occupy has a strong and historical meaning globally, as many countries have been colonized and many continue to be occupied through wars, western corporations or, in the case of Palestine, by a state. As Harsha Walia outlines in her article below, it is important to look at this movement and past political movements critically in order to move forward in ways that address the experiences and concerns of as many of the 99% as possible.

  ––––––-

  This piece by guest blogger Harsha Walia originally appeared on rabble.ca and Racialicious.

  I wish I could start with the ritualistic “I love you” for the Occupy Movement. To be honest, it has been a space of turmoil for me. But also one of virulent optimism. What I outline below are not criticisms. I am inspired that the dynamic of the movement thus far has been organic, so that all those who choose to participate are collectively responsible for its evolution. To everyone – I offer my deepest respect.

  I am writing today with Grace Lee Boggs in mind:

  The coming struggle is a political struggle to take political power out of the hands of the few and put it into the hands of the many. But in order to get this power into the hands of the many, it will be necessary for the many not only to fight the powerful few but to fight and clash among themselves as well.

  This may sound counter-productive, but I find it a poignant reminder that, in our state of elation, we cannot under-estimate the difficult terrain ahead. I look forward to the processes that will further these conversations.

  Occupations on Occupied Land
  
  One of the broad principles in a working statement of unity (yet to be formally adopted) of Occupy Vancouver thus far includes an acknowledgement of unceded Coast Salish territories. There has been opposition to this as being “divisive” and “focusing on First Nations issues.” I would argue that acknowledging Indigenous lands is a necessary and critical starting point for two primary reasons.

  (more inside…)

• • In My Opinion...
  • Race and Racism

  And Still With the Colonialist Language

  July 7, 2011 • Diandra Jurkic-Walls

  For the past two months I’ve been pondering if I should respond to the brouhaha that followed my post on here about Feminism for Real and the resulting pieces by Feministe and the rapid fire on a number of other (f)eminist blogs (here, here, here, and here). I’m not feeling defensive and never felt defensive at all: discourse is awesome. I wasn’t even going to say anything until a recent Shameless article triggered me to say, “ARG! Colonialist Language!”

  What happened though, post-Feministe post, is that I feel like I have to qualify or defend what I’m going to say on the internet so I don’t look like I’m some pale faced idiot with over powering opinions just sitting in front of my computer blogging about “wimmin’s issues” all day long. Or that just because the a “call out” is on the internet means that there’s nothing beyond the call out and that there’s nothing going on beyond the keyboard, or that I have to have some kind of super feminist ethic and experience to be able to say, “hey you! you’re doing this wrong!” But, I’m not going to qualify what happens beyond my keyboard (because Google can help you figure that out): I’m not perfect. I didn’t come at this knowledge because I learned it in school or because it was handed down to me by some higher feminist power. I’ve learned this because I have screwed up. I’m still in the process of figuring it out (the not being inherently privileged and racist thing) and I’m still trying to figure out how to be Non-Aboriginal in an Aboriginal organization and community.

  I’m not 100% positive on how I’m going to adapt and change (or how I need to), but there’s a few things I’ve learned so far and I want to share them with you as tools in your the journey of being a Non- (Dominant person/race/class/etc) in a community/culture/place where you should be challenging your basic assumptions about who you are and how you carry yourself physically, emotionally, behaviourly in that community. They’re not the be-all-and-end-all answers to solving hundreds of years of colonization, genocide, and racism, but are some things I do to challenge myself as a White person/Feminist in my community. (Notice my nice hegemonic list? How do we blog in circles and blobs?)

  - Words like Aboriginal, Indigenous, Metis, Inuit, and First Nation(s) are proper nouns and thus capitalized. In your work at school, or in a job you may have, or blogging, or even tweeting use capitalization as a way to show your allying with Indigenous issues and resistance. I often get the opportunity to engage with policy and practice in my community and am capitalizing left right and centre whenever I can.

  - Using words like “pioneer” “land of opportunity” “discover” and “native” (as in “Alberta native”) are colonialist. Sure, it’s common to deny your/our place as responsible for the “history of colonization” but by using these terms we’re fully responsible for the NOW of colonization.

  - Saying things like “West Coast Time” or “BC time” is really White code for “Indian Time” and it’s racist. Sorries!

  - It is my job as a Non-Aboriginal to give other Non-Aboriginals the what for.

  - Inviting Aboriginal “representatives” to my “meeting” isn’t inclusion. Me bravely showing up at a public cultural event (that I’ve been invited to, even on Facebook) when I don’t really know anyone is me practicing inclusion, by trying to be included in an Aboriginal space. It’s about living it, not just using it to achieve some goal of being “inclusive”.

  - Often I’ve been at meetings and because I work at a Friendship Center (and am White) I’m considered as the “counted Indian” like that organization has achieved some kind of inclusion because “someone” from the Friendship Center came to their meeting. It’s important to constantly remind them that they can’t count me as their “token Indian” and work with them to change their approachability and exclusive practice.

  The is not exhaustive and is growing/changing all the time. If you’re on this journey of trying to “get it” share what you are doing / try to do in your community in the comments!

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  Meet Naz!

  April 13, 2011 • Naz Afsahi

  Hello! My name is Naz Afsahi and I am so excited to be joining Shameless as a blogger.

  My Shameless column will deal primarily with issues related to race and representation, and trans rights. The idea is to alternate between these two topics, but if a pressing issue arises on either topic, this schedule may change.

  My interest in the above topics arises from my personal life experiences and the people who have helped to shape who I am today.

  I self-identify as a Persian-Canadian, though it took me a long time to come to terms with what that meant to me and how I perceive my hyphenated identity (which I hope to share in a separate post). I feel that sometimes, as Canadians, we have this perception of being part of a nation that is all-embracing in terms of ethnic and cultural backgrounds, or, that we are somehow a “race-neutral” culture. Perhaps this perception exists, in part, because of official state policies like the Canadian Multiculturalism Act.

  However, my personal experiences and interactions with others call attention to the lived reality that race and ethnicity continues to be a contested area in our culture. In particular, I feel that we must continue to examine and challenge representations of race and ethnicity and the ways in which gender becomes integrated with those fields. For example, I don’t feel that a particular piece of pop culture that is deemed “low-brow” or just programming-filler (MTV productions spring to mind) should escape critical analysis as all media exists within and contributes to a discourse on a given topic. I love various “low-brow” TV shows and think that they have as much to teach and reflect about our culture as other types of programming. Jersey Shore anyone?

  As for my interest in trans rights, it stems partially from my own questioning of gender norms and exposure to human rights concerns from both an activist and an academic point of view. My Master’s thesis focused on the discourse of transsexuality, and examined how trans identity is spoken about in feminist, medical, and legal documents, as well as in major Canadian newspapers. In my next post, I am looking forward to talking about (the now defunct) Bill C-389, a private member bill that was introduced by Bill Siksay, the MP for Burnaby-Douglas and the GLBT critic for the NDP. This version of the bill was the third time since 2005 that Siksay has attempted to pass legislation that would add gender identity and gender expression as prohibited grounds of discrimination under the Canadian Human Rights Act and the Criminal Code of Canada. Currently, neither the Canadian Human Rights Act nor the federal hate crimes laws provide explicit protection from discrimination based on gender identity or expression. Sadly, if changes are to be achieved, another version of the bill must be introduced at first reading in the House of Commons in a new session and must go through all stages of the legislative process regardless of the progress made in a previous session with a similar or identical bill. Although Bill C-389 has perished with the spring election, I hope to bring some light to what Bill was able to achieve and to create a conversation about what we need to demand from our next government.

  I’m so looking forward to getting started!

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  a love letter to feminism (for real)

  March 2, 2011 • Shaunga Tagore

  cross-posted on www.shaungatagore.com

  I feel blessed and honoured to be a part of the anthology, Feminism for Real: Deconstructing the Academic Industrial Complex. (Also see the follow up event here!) Not only because it gave me space to put down in print and solidify forever my XTREME-RAGE-AGAINST-GRAD-SCHOOL, but for many other reasons as well. As editor Jessica Yee has stated many times, including in the book, it is not a “hate-on” feminism or academia. To me, it is exactly the opposite: in deconstructing all the things that feminism far too often tends to be (ie. oppressive!) what’s revealed is a love for all the beautiful and powerful things feminism is and can be FOR REALZ. I think that one of the reasons it means so much to me to have been a part of this project is because of where I realized my tumultuous relationship to feminism has brought me.

  I’ve had my (un)fair share of emotionally intense, be-all/end-all uber-dawson’s-creek-stylez dramatic love relationships. And feminism is right up there with them. when i first met feminism it was like fireworks and stars exploding in the sky. It was passionate, energetic and exciting - the kind of all-out love where you would gladly spend all night awake talking online, confessing your undying love for each other. “Truly Madly Deeply” by Savage Garden playing in the background on repeat. (You might have noticed by now that yes, I was once a teenage girl growing up in the late 90s.) It was like the kind of relationship that gives you the oxygen you didn’t know you were missing.

  (more inside…)

• • Eco Speak
  • Race and Racism
  • Sexuality

  An Indigenous Feminist Reminder of Women and Environmental Justice

  February 24, 2011 • Erin Konsmo

  In anticipation of the book launch of Jessica Yee’s book, Feminism FOR REAL: Deconstructing the academic industrial complex of feminism, I want to keep it “real” and give a reminder of what this deconstruction will mean if taken seriously. To provide this reminder, I have chosen to point out the patriarchy and racism that is still so pervasive in the environmental movement.

  As an Indigenous Feminist, one of the links I, as well as many Indigenous women across the world, see is between reproductive health and environmental justice. Simultaneously I am angry about the lack of recognition of this link within most environmental discourse, both mainstream and Indigenous.

  One example that recently came out which highlights this link for Indigenous women across the world is the Declaration for Health, Life and Defense of Our Lands, Rights and Future Generations, provided to me by co-rapporteur Jessica Yee.

  As a student studying Environmental Studies, it bothers me that in every class I attend, so many people are surprised when I make this connection. When I drop the word abortion in my International Environmental Law course, I immediately get the feeling that I’m alone in the room. But how can one talk about sustainable development without recognizing the history of abortion amongst Aboriginal communities? It’s insulting to hear in environmental classes that the idea of any form of sustainability is a new concept. Indigenous women have in numerous ways understood the relationship between resources and the amount of mouths to feed in the community.

  Most discussions around the environment and risk are void of the voices of Indigenous women, including Indigenous midwives. Indigenous midwives were environmental-reproductive stewards! While working as midwives they had some of the most extensive knowledge of medicines to use during birth. Just like understanding the lifecycle of children, they understood the lifecycle that so closely resembled that of mother earth’s seasons. Métis Elder Tom McCallum describes how his grandmother directly linked women’s reproductive health to the Earth when she would travel for a woman’s birth: “If she saw some medicines, she would pick the medicines, and hang them up and then pick them up on her way back. She only took those things that she needed for that delivery she was going to go and do.” From across Turtle Island, midwives continued these links: “Anishnawbe babies were born into a moss bag and the mother was given a broth of salmon or whitefish to stimulate lactation”(NAHO, p.13).

  If the precautionary principle tells us that states are not to do anything environmentally that may cause negative impacts, would it not be crucial to include the voices of our Indigenous midwives? They critically understand how the the loss of medicines or the effects of pollutants in salmon will affect the mothering process. Our Indigenous midwives understand risk, the importance of protecting the land through every step of the mothering process from pregnancy to birth, and the values that are passed onto further generations. If our midwives pass on Indigenous concepts of respecting our environment and keeping it healthy for the next seven generations, should they not be central to environmental discourse?

  They absolutely need to be. Otherwise, the ideas of risk will be greatly slanted away from our women and our future genererations.

  I encourage all feminists, all environmentalists, and academics to attend the book launch of Feminism FOR REAL in Toronto and to order your copy online.

• • Media Savvy
  • Race and Racism
  • Rape Culture

  Adrian MacNair: White Knight(mare)

  February 18, 2011 • Anoushka Ratnarajah

  Yet another incredibly offensive piece of racism and xenophobia was recently featured in a Canadian publication. And it wasn’t Maclean’s!

  The article is called “Cultural Violence Can’t be Talked into Disappearing,” authored by Adrian MacNair and published in the National Post. In the piece, MacNair criticizes the federal government’s decision to financially support communities who seek to end gender-based violence. This is in itself reprehensible, considering the cuts to women’s organizations across the nation since Stephen Harper was voted in. But what makes this already racist and xenophobic point of view even more disgusting is the colonial paternalism displayed by MacNair. The whole article is rife with a fear-mongering superiority complex that would make Bill O’Reilly proud.

  (more inside…)

• • Media Savvy
  • Race and Racism

  The Maclean’s “Controversy,” Part Two – White Privilege

  February 1, 2011 • Anoushka Ratnarajah

  [The Maclean’s article was first discussed on Shameless here.]

  So, the title “Too Asian” has been officially replaced by “The Enrollment Controversy” on the controversial article on the Maclean’s website. [Ed. note: the URL still says “Too Asian”! Good try, Maclean’s!]

  Apparently labeling something “controversial” means you don’t have to take responsibility for your actions. Now that I know this, I’m never apologizing for hurting anyone ever again! “Oh, what’s that? I just elbowed you in the face? Well I’m NOT SORRY, because my body’s just being controversial today. You’re probably overreacting anyways.”

  Not once do the words “apology,” “I’m sorry,” or “horrible mistake” make an appearance in the response from Maclean’s. And Findlay and Koller (Köhler? It’s been printed with both spellings), the writers of the piece, have been totally silent. Except for this little gem from Findlay. Words fail me. It’s like the first article, only the sexist edition.

  But we shall leave that for now. Instead, we return to the very non-apologetic nature of Maclean’s‘ response to the outrage that met their article, because it has been very interestingly mirrored by a response from a commenter to my own first article here on Shameless.

  (more inside…)

• • Race and Racism
  • Sexuality

  Change Needs to Happen for Métis Youth

  December 15, 2010 • Erin Konsmo

  This is the third and final part of an introductory series of posts. Parts one and two can be found here and here.
  
  What makes us different as Métis youth? What makes me different, and why do I continue to fiercely voice this opinion?

  There are specific vulnerabilities to Métis that increases the chances of us being affected by HIV, and I am sick of the racism that is felt by being placed in this colonial grouping of all Indigenous people. I’m not the same. I grew up eating doughgots, not bannock; I grew up with beading/arts/crafts as my medicine, not learning off the medicine wheel (I don’t want you to relate everything to the medicine wheel, because that means nothing to me!); my grandparents spoke Michif (a language specific to Métis), not Cree or Anishnaabe; I say thank you by saying “Marsé eki” not “meegwitch,” I grew up trying to feel out two drastic different sides of identity (my soft Métis mother and my white, loving, conservative father). Yes, it’s true my grandmother also felt the effects of residential school, and yes, I feel the effects of colonization and blood memory, but they are not the same experience as every other Aboriginal youth. They’re specific to me, a Métis.

  (more inside…)

• • Race and Racism
  • Sexuality

  Voices of Truth - Métis and HIV

  December 14, 2010 • Erin Konsmo

  This is part two of an introductory series of posts. Part one can be found here.
  
  My voice has a lot to do with where I come from, and the Métis people who have taught and guided me within the Aboriginal HIV/AIDS movement. I am currently part of a project called “Voices from the Fire: Vision in Truth.” This project seeks to develop a community-based perspective of HIV/AIDS to inform education, prevention and/or support strategies and ultimately reduce the incidence of HIV/AIDS in Aboriginal communities in central Alberta.

  Being from Alberta, we have one of the highest populations of Métis at over 66,000 out of 3.7 million. Working within the Aboriginal HIV movement, I continue to see Métis people affected by HIV and forgotten because of the discrimination in pan-Aboriginal approaches. It pisses me off when I see how it has affected Métis elders, and still have a provincial health provider tell me that they are “culturally competent.” It pisses me off when I hear fellow Métis youth tell me that condoms are not available on their campuses, or that they aren’t even allowed to talk about gender identity. It pisses me off when I talk to the family of four that are all living with HIV. The father has First Nations status, the wife is Métis, and their two children are First Nations. However, the husband has to share his Ensure with his wife because it isn’t covered for her, because she is Métis. I have reason to be concerned as a Métis youth, that the impact of HIV/AIDS is far more than we currently understand. I have reason to believe this because we are lumped into the ethnic statistic of being Aboriginal.

  (more inside…)

• • Race and Racism
  • Sexuality

  Aboriginal Youth and HIV in Our Communities

  December 13, 2010 • Erin Konsmo

  My background as a Métis youth is increasingly important to me, and one of the issues I find myself extremely passionate about is sexual and reproductive health. In response to that passion and my involvement with the Aboriginal HIV/AIDS movement, I am providing a three-part piece on this issue in the form of a call-out.
  
  As a Métis youth representative on the Canadian Aboriginal AIDS Network, I take my role seriously in making sure a Métis voice is present in all discussions. Recently, this voice has become disgruntled over how HIV/AIDS is affecting Métis communities. This is a response to that discomfort and a call-out on what must be changed.

  My call-out is to the Aboriginal HIV/AIDS Movement, and more appropriately the discriminatory colonial local, provincial and federal health services of Canada. Dedicated to all the Métis youth out there, my Métis grandma Marie, and to an HIV elder (xx-name I will not share out of respect for not confusing your spirit) who left to be in the spirit world this summer (thank you for everything you were able to teach me, and continue to show me in this movement).

  (more inside…)

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