This piece speak directly to the production of knowledge and emergence of the white mans culture during the colonization of North America. As we discussed in class Van Kirk allows the stories of the “Indians” to be told which would otherwise go untold through the white mans narrative of the Fur Trade.
What we are taught in schools and universities even in modern times are a direct reflection of colonization and the knowledge production of the settler societies. What we are taught to accept as the “truth” and history of North America is extremeyl biased by the voices that were telling and collecting the stories.
Tuesday, September 28, 2010
Wednesday, September 22, 2010
Colonizing Knowledge’s: Linda Tuhiwai Smith
In this paper we are asked to question the means in which Europeans “discovered” Not hat America and their production of knowledge and truth. It began by establishing the White European as normal and “human” and everyone else as “different.” Other societies were judged on how “near” “almost” and “sub” human. Some of these notions were directly connected to religion as they were judged based on their ability to have souls.
Smith also challenges the notion of “collection” the past and how Europeans collected artifacts, natural resources and even cultures. “Many indigenous people would call this stealing” whereas the collectors themselves thought of it as “rescuing.” Is this to suggest that indigenous peoples were not human enough to care for and preserve their own cultures? That a white man had to be responsible?
Smith also challenges the notion of “collection” the past and how Europeans collected artifacts, natural resources and even cultures. “Many indigenous people would call this stealing” whereas the collectors themselves thought of it as “rescuing.” Is this to suggest that indigenous peoples were not human enough to care for and preserve their own cultures? That a white man had to be responsible?
Deconstructing Race/ Deconstructing Racism: Jeanette Armstrong and Roxana Ng
In the conference of deconstructing race Armstrong begins by challenging the ways in which individual societies embrace the notion of “differences”
The Okanagan looked at peoples individuality and “differences” as tools and valuable traits. These “differences” allowed each person to contribute to the groups and they were able to “organize themselves for survival reasons.” This society was built on honoring differences between people and acknowledging how their traits will add to the greater good for the group.
“Race,” however, focuses on the power and supremacy of one group holding over the “others” – those who are different - “the idea of someone having more rights than others.” Using slavery as an example she discusses how the differences of race translated into the “supreme” race literally owning another human being simply because of their difference.
The Okanagan looked at peoples individuality and “differences” as tools and valuable traits. These “differences” allowed each person to contribute to the groups and they were able to “organize themselves for survival reasons.” This society was built on honoring differences between people and acknowledging how their traits will add to the greater good for the group.
“Race,” however, focuses on the power and supremacy of one group holding over the “others” – those who are different - “the idea of someone having more rights than others.” Using slavery as an example she discusses how the differences of race translated into the “supreme” race literally owning another human being simply because of their difference.
Talkin’ up to the White Woman: Aileen Moreton-Rbinson
This paper focuses on the differences between women and discusses the ways in which white women to to see themselves not simply as a woman, but as white woman. While they are engaged in the fight to blur the lines separating the white man and white women, the separation of white women and women of other races is prevalent.
I like how Moreton-Robinson mentions the way in which “difference” becomes a marker of that which is “not the same” – as if to say that white women do no see the difference between all races, simply that other races are not the same as them – they are not white. In their eyes Asian women, black women, indigenous women etc. are not distinct from one another, they are just not white.
After explaining the layout of the book I find it interesting that Moreton-Robinson makes an effort to prepare the (white) reader for possible discomfort as she seeks to upturn some of the deeply set beliefs that are instilled in our culture.
I like how Moreton-Robinson mentions the way in which “difference” becomes a marker of that which is “not the same” – as if to say that white women do no see the difference between all races, simply that other races are not the same as them – they are not white. In their eyes Asian women, black women, indigenous women etc. are not distinct from one another, they are just not white.
After explaining the layout of the book I find it interesting that Moreton-Robinson makes an effort to prepare the (white) reader for possible discomfort as she seeks to upturn some of the deeply set beliefs that are instilled in our culture.
UN Permanent Forum on Indigenous Issues, Eighth Session
As the economy changes and natural resources become scarce many Indigenous Peopes are being forcibly removed fromtheir land under Government and Military pursuasion. This migration removes Indigenous Peoples from the ways of life that they have lived for many enerations and have cultural as well a spiritual ties to the lands.
After migrating to other areas Indigenous Women become "cheap unrecognizable labour" and are forced to work without health benefits or protection under labor laws. Many are forced into the sex market and are exposed to sexual, physical, emotional and psychological violence.
This is a statement made by the Global Indigenous Women's Caucus to ask the UN to acknowledge and affirm the rights that Indigenous Peoples have in our society and to state their concern and appallation at the treatment and policies that are aplied in these situations. The Global Indenous Women's Caucus ends with recommendations that call for many changes in policy and attitudes to ensure safe and fair treatment of all humans.
After migrating to other areas Indigenous Women become "cheap unrecognizable labour" and are forced to work without health benefits or protection under labor laws. Many are forced into the sex market and are exposed to sexual, physical, emotional and psychological violence.
This is a statement made by the Global Indigenous Women's Caucus to ask the UN to acknowledge and affirm the rights that Indigenous Peoples have in our society and to state their concern and appallation at the treatment and policies that are aplied in these situations. The Global Indenous Women's Caucus ends with recommendations that call for many changes in policy and attitudes to ensure safe and fair treatment of all humans.
Zapatistas
The Zapatista National Liberation Army appeared in the public sphere in 1994. The Zapatista women came together after years of Indigenous Women in Mexico branching out and joining forces in an effort o overturn the oppression they faced and reorganize their roles within their families and society.
The Zapatista became kep players in the fight for Indigenous Womens rights which includes the right to political participation, to live free of violence and to be treated fairly I the workplace and in their families.
As their numbers grew and Zapatista drew more attention the economy because to turn and push women back into the informal economic sector which associated themselves with under-valued domestic roles. However, tey maintained their connections with the women they had met and continued to refect on society outside of their homes.
In 1997 the National Coordinating Committee of Indigenous Women was formed by approxomatey 20 women representing communities throughout Mexico.
The Zapatista became kep players in the fight for Indigenous Womens rights which includes the right to political participation, to live free of violence and to be treated fairly I the workplace and in their families.
As their numbers grew and Zapatista drew more attention the economy because to turn and push women back into the informal economic sector which associated themselves with under-valued domestic roles. However, tey maintained their connections with the women they had met and continued to refect on society outside of their homes.
In 1997 the National Coordinating Committee of Indigenous Women was formed by approxomatey 20 women representing communities throughout Mexico.
People of the Texas-Mexico Border, Lower Rio Grande River, El Calabz Rancheria, to the US Social Forum (2010) Representatives
This statement by the Lipan Apache Women Defense (LAW-Defense) group is a direct call to those participating in the 2010 US Social Forum to change their policies and attitudes towars indigenous eople along the Texas-Mexico border. These demands are directly erlated to the continuing oppression that these groups face.
Beginning with a physical and tangible demand of the removal of the border wall which runs through Indigenous Peoples lands, the document is mainly asking for these Indigenous groups to be granted the same rights and freedoms that white Americans take for granted everyday. Fighting for the right to secutrity, to have governance over their own communities in a system according to their own procedures among many other things that are invisible to the white eye.
What I find realy interesting is that it calls for processes that do not “privilege any group of Indigenous People” implying that if we are to have a just society everyone must be treated with the same rights and freedoms in an egalitarian manner
Beginning with a physical and tangible demand of the removal of the border wall which runs through Indigenous Peoples lands, the document is mainly asking for these Indigenous groups to be granted the same rights and freedoms that white Americans take for granted everyday. Fighting for the right to secutrity, to have governance over their own communities in a system according to their own procedures among many other things that are invisible to the white eye.
What I find realy interesting is that it calls for processes that do not “privilege any group of Indigenous People” implying that if we are to have a just society everyone must be treated with the same rights and freedoms in an egalitarian manner
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