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Living in Indigenous Sovereignty: Relational Accountability and the Stories of White Settler Anti-Colonial and Decolonial Activi

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Living in Indigenous Sovereignty: Relational Accountability and the Stories of White Settler Anti-Colonial and Decolonial Activi 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. ii 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. iii 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. iv 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.
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