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Indigenous Environmental Justice: Anti-Colonial Action Through Kinship

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Indigenous Environmental Justice: Anti-Colonial Action Through Kinship Uncorrected Proofs, Not for Distribution Whyte, K. 2020. Indigenous Environmental Justice: Anti-Colonial Action Through Kinship. Environmental Justice: Key Issues. Edited by B. Coolsaet, 266-278. Taylor Francis. Missing bibliographic reference on page 274: McGregor, D., and S. Whitaker. 2001. Water quality in the province of Ontario: An aboriginal knowledge perspective. Toronto: Chiefs of Ontario Book available at https://www.routledge.com/Environmental-Justice-Key- Issues/Coolsaet/p/book/9780367139933 1. Introduction, Brendan Coolsaet 2. A History of Environmental Justice: Foundations, Narratives, and Perspectives, Esme G. Murdock Part I: Defining and conceptualizing environmental justice 3. Distributive Environmental Justice, Alice Kaswan 4. Procedural Justice Matters: Power, Representation, and Participation in Environmental Governance, Kimberly R. Marion Suiseeya 5. Recognition and Environmental Justice, Brendan Coolsaet and Pierre-Yves Néron 6. Capabilities, Well-Being, and Environmental Justice, Breena Holland 7. Latin American Decolonial Environmental Justice Approach, Iokiñe Rodriguez 8. Degrowth and Environmental Justice: An alliance between two movements? Julien-Francois Gerber, Bengi Akbulut, Federico Demaria and Joan Martínez Alier 9. Sustainability and Environmental Justice: Parallel Tracks or at the Crossroads? Julie Sze Part II: Issues of environmental justice 10. Toxic Legacies and Environmental Justice, Alice Mah 11. Biodiversity: Crisis, Conflict and Justice, Adrian Martin 12. Climate Justice, Gareth A.S. Edwards 13. Energy Justice, Rosie Day 14. Food, Agriculture, and Environmental Justice: Perspectives on Scholarship and Activism in the Field, Kristin Reynolds 15. Urbanisation: Towns and cities as sites of environmental (in)justice, Jason Byrne 16. Water Justice: Blatant grabbing practices, subtle recognition politics, and the struggles for fair water worlds, Rutgerd Boelens Part III: Actors and subjects of environmental justice 17. Racial Minorities in the United States: Race, Migration, and Reimagining Environmental Justice, Lisa Sun- Hee Park and Stevie Ruiz 18. Gender Matters in Environmental Justice, Sherilyn MacGregor 19. Labour Unions and Environmental Justice: The Trajectory and Promise of Just Transition, Dimitris Stevis 20. Indigenous Environmental Justice: Anti-Colonial Action through Kinship, Kyle Whyte 21. Justice Beyond Humanity, Steve Cooke Part IV: Future directions of environmental justice 22. Critical Environmental Justic Studies, David Pellow 23. Sustainable Materialism and Environmental Justice, David Schlosberg 24. Mobilizing ‘Intersectionality’ in Environmental Justice Research and Action in a Time of Crisis, Giovanna Di Chiro 20 Indigenous environmental justiceKyle WhyteIndigenous environmental justice Anti-colonial action through kinship Kyle Whyte Learning outcomes • Indigenous peoples have ancient traditions of kinship that are relevant to under- standing environmental justice . • Indigenous environmental justice struggles are anti-colonial . • Kinship is one way of understanding solutions to environmental injustice. Introduction Nearly four hundred million Indigenous peoples live on 22 percent of the world’s land sur- face. These lands are tied to about 80 percent of the planet’s biodiversity ( Sobrevila, 2008 , p. xii). The term Indigenous peoples refers to a particular social situation in which some populations of the world live. Societies defi ne themselves specifi cally as Indigenous peoples to express the fact that they exercise their own political and cultural self-determination on homelands of their own ( International Labour Organization, 1989 , Manuel, 1974 , Sanders, 1977 , Tauli-Corpuz and Mander, 2006 ). Self-determination refers to a society’s capacity to pursue freely its own plans in ways that support the aspirations and needs of its members ( United Nations General Assembly, 2007). Yet, at some point in recent history, one or more other societies colonized the lands of Indigenous peoples. These colonizing societies now claim—often under the guise of a nation-state like Canada or Australia—to be the dominant governance authority. The colo- nization process, whether several hundred years ago or more recently, typically involves warfare, forced assimilation, land dispossession, asset seizure, fi nancial deprivation, work- force discrimination, sexual and gendered violence, and food and health insecurities. Today, Indigenous peoples work tirelessly to overcome the impacts of colonialism and to affi rm their self-determination ( Anaya, 2004, Sanders, 1977 , Tauli-Corpuz and Mander, 2006 ). Consider my own background as an example. I am Potawatomi, which is an Anishinaabe/ Neshnabé group, and a member of the Citizen Potawatomi Nation. The Citizen Potawatomi are an Indigenous people living within the borders of what is currently called the United States. The U.S. is a nation-state which colonized us and numerous other Indigenous peoples in order to acquire the land base it presently claims to exercise sovereignty over. Yet Potawatomi peoples continue, despite the dominance of the U.S. Today, one way the 15031-3782d-1pass-r03.indd 266 4/24/2020 4:49:38 PM Indigenous environmental justice 267 Citizen Potawatomi Nation expresses self-determination is through having its own govern- ment. Our self-governance started generations prior to the year the U.S. was established in 1776. In fact, the U.S. signed treaties with our ancestors. Treaties are political instruments reserved for legal agreements between self-governing societies. So, as a nation, we have governed ourselves over the course of generations. Our contemporary self-governance is apparent through our managing health and environmental programs, holding political elec- tions, and investing in economic growth opportunities, among other governance activities. We have our own culture, which stems from our homelands in the Great Lakes region. Our culture includes linguistic, artistic, ceremonial, religious, and philosophical traditions. It is a culture that is distinct from the other cultures of populations in the U.S., though, like all cultures, ours is internally diverse, having multiple variations and embracing per- sons with wide-ranging beliefs and lifestyles. Part of our culture stems from traditions tied to maintaining woodland ecosystems with meadow-like openings for plants and animals to fl ourish, planting corn, and protecting freshwater and wetlands for fi sh, wild rice, and medicinal plants. We have a website today that shows examples of our culture and self- governance for persons who are unfamiliar with Indigenous peoples: www.potawatomi.org . U.S. colonialism poses great harms to our self-governance and culture. Our original homelands in the Great Lakes region, including the woodlands, openings, and wetlands, were largely destroyed to make way for U.S. and Canadian agricultural, recreational, and industrial zones. U.S. settlers created boarding schools to strip our children of their culture. In the 19th century, the U.S. forced the people who now are members of the Citizen Pota- watomi Nation to relocate over a thousand miles away to lands in the Plains region that had little ecological resemblance to the Great Lakes. Today I (personally) live in what is currently called Michigan, which is a location in our original homelands. Yet, the nation I am part of as an enrolled member is in Oklahoma, with the headquarters of the Citizen Potawatomi Nation being the city of Shawnee, Oklahoma. Potawatomi people still live in the Great Lakes region, with four different Potawatomi nations in what is currently called Michigan who exercise self-government, and even more nations and communities in what are currently called Ontario and Wisconsin. Given this context in which I work as a Potawatomi relative, advocate, and scholar, I want to introduce the readers of this chapter to a particular dialogue that Indigenous peo- ples have with each other about environmental justice. As someone involved, both locally and globally, with Indigenous environmental justice advocacy, I hope to convey some of how we Indigenous persons dialogue together regarding environmental justice, seek solidar- ity with one another, and share knowledge. I hope to refer both to traditions and knowledge stemming from Potawatomi society, but also connect that with the traditions and knowl- edge systems of others. One such Indigenous tradition of environmental justice I wish to convey in this chapter is kinship . Kinship is a large topic, and I so will focus here on just one aspect of it: reciprocity. In general, kinship refers to qualities of the relationships we have with others—whether others are humans, plants, animals, fi shes, insects, rocks, waterways, or forests. Indigenous peoples with kinship traditions are unique cultures that have their own distinct ways of naming and relating to beings and entities in the world. Holders of these traditions talk quite a bit with each other about some of the different ways they have come to understand kinship (for example, see TallBear, 2019 , Todd, 2017 , Napoleon, 2013, Borrows, 1997 ). Indigenous traditions focus on the details of how our bonds with others really work. Kin relations are like ideal family or friendship bonds, and are composed of types of relationships and qualities of relationships. In a good friendship, the friends may be mutually responsible, for 15031-3782d-1pass-r03.indd 267 4/24/2020 4:49:38 PM 268 Kyle Whyte example, to support each other’s wellbeing. Mutual responsibility is a type of relationship—
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