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Decolonizing Anarchism: Expanding Anarcha-Indigenism in Theory and Practice By Adam Gary Lewis A thesis submitted to the Graduate Program in Cultural Studies in conformity with the requirements for the Degree of Master of Arts Queen’s University Kingston, Ontario, Canada September, 2012 Copyright © Adam Gary Lewis, 2012 Abstract In this thesis I argue that anarchism, as a political philosophy and social movement practice committed to resisting all forms of oppression and domination, needs to place colonialism more clearly and consistently at the centre of its analysis of interlocking systems of oppression. I argue that colonialism has largely been absent as a system of domination and oppression within anarchist theory and practice, with the exception of a small number of theorists and activist groups. My contention is that an anti-colonial orientation needs to be further encompassed in part because of anarchism’s commitment to resisting all forms of oppression and domination, but also because anarchist movements carry out and theorize resistance against the backdrop of settler colonial realities and on Indigenous lands. This thesis contributes to these aims by seeking to expand and push further work done on anarcha-Indigenism that examines the possible points of contact and resonance between anarchist and Indigenous politics, philosophy and action. I conceptualize anarcha-Indigenism first as a ‘third space’, following post-colonial theorists, and extend this concept towards an ‘n-dimensional’ space of meeting, where theoretical perspectives can come to engage with one another. This space consists of points of contact and resonance chiefly between Indigenist, anarchist and feminist theory and practice, but also extends to any perspective that might meet the core commitments of anarcha- Indigenism, namely resistance to all forms of oppression and domination. Within the ‘n- dimensional’ space of anarcha-Indigenism I examine the possibilities of anti-colonial research methodology, solidarity relationships between settlers and Indigenous peoples, engagements between anarchist and Indigenous feminisms and contemporary manifestations of anti-colonial anarchist resistance against the 2010 Vancouver Olympics and the Toronto G20. These successive chapters seek to make anti-colonial interventions into anarchist theory and practice as well as further develop the richness of anarcha-Indigenism and its complexities. Overall, I argue that anarcha-Indigenism, as an ‘n-dimensional’ space of meeting can further resistance to all forms of oppression and domination, and has the ability to make anti-colonial interventions into anarchist theory and practice specifically. ii Acknowledgements First I would like to acknowledge the land of the Haudenosaunee people of Six Nations where the majority of this thesis work was completed and where I currently reside as a settler seeking to work towards decolonization. Let us never forget our histories as settlers living on stolen and contested lands and let that inform our theory and practice. I offer this thesis towards such goals. This thesis has been a long time coming. It has made it through the trials and tribulations of house arrest, bail conditions, the court system, incarceration and finally freedom. My arrest at the Toronto G20 has been the backdrop to this work and significantly affected my own life as well as my engagements with anarchism and political work in general. These experiences will stay with me always and are no doubt reflected in the work below. This struggle, and the continued struggle against all forms of oppression and domination, and towards a better, more just world, is embedded within this work. It is what has, and hopefully always will, connect my theory and practice. To this end there are many that need to be thanked for helping and supporting me through this trying time and the thesis that has come out of it. First and foremost, my partner Laura deserves thanks and love beyond words for her strength throughout all of this. She has been continually by my side, no matter the circumstances, and has been a big part in this thesis finally being completed. She has also been a source of editorial assistance and theoretical development, and so much more. Further, copious amounts of thanks are to due to my ‘co-conspirators’ with whom I have travelled the road of resistance and repression these last two years. Your strength is an inspiration to the movements and world we are trying to create. In particular Alex and Mandy need to be acknowledged as they are still in jail as I write this and continue to refuse to remain silent and passive. The struggle continues and we must never forget those who are iii on the inside. Further thanks are due to my parents, who took me in and struggled with me through the last two years. Your unflinching love and support is beyond any of the thanks I could give here and it is what has made me who I am today. Particular thanks, then, are due to all those who have supported me, my co-accused and all other political prisoners over these last years. You are what kept us going and showed that our resolve is only strengthening. On a different plane of my existence, namely that of the university, thanks are due first and foremost to my supervisor Richard Day who went above and beyond to make sure I could continue to work on my M.A. even while on house arrest far, far away and who provided feedback on this work throughout the entire process. Scott Morgensen as well has been a cornerstone in assisting me in developing my ideas and theoretical perspective. Scott has always challenged me to think further and delve deeper and I hope that this thesis reflects such prompting. To all those who provided feedback, suggestions, guidance on some or all of these thesis chapters, thanks are also due. Sara Matthews, Gary Kinsman, Alex de Costa and many of my Cultural Studies peers have been especially helpful in thinking through many of the ideas presented here and further challenging my theory and practice. Last, but certainly far from least, thanks are due to all the awesome folks in Cultural Studies, whether students, staff or faculty. You made me feel at home in the department, bent over backwards to help me out and accommodate my exceptional circumstances. Without many of you, getting through this M.A. simply would not have been possible. Thanks again to all those cited above and many more who are simply too numerous to name or who I may have forgotten. You are all what keeps me motivated to continue fighting for something better in the face of any adversity. Love, rage and solidarity! iv ‘I pledge allegiance to the world, nothing more nothing less than my humanity. Until the last lock breaks, none of us are free.’ Strike Anywhere, ‘To the World’ v Table of Contents Abstract……………………………………………………………………………………ii Acknowledgements……………………………………………………………..…………iii Chapter 1: Introduction...………………………………………………………………….1 Chapter 2: Anarcha-Indigenism as an ‘N-dimensional’ Space of Meeting ..…………...…...31 Chapter 3: Finding Resonance: Indigenous and Anti-Colonial Research Methodology and Anarchism ..……………………………….…………………………….……74 Chapter 4: Solidarity as Methodology: Recognizing the Imperative of Anti-Colonial Resistance ………………………………………….………………..………..91 Chapter 5: Toward An Intersection of Feminist Resistance: Anarcha-Feminism, Indigenous Feminism and the Development of Anarcha-Indigenism….……………….....139 Chapter 6: Anarchism, Anti-Colonialism and Riot 2010: Anti-Colonial Resistance to the Vancouver 2010 Olympics and the G20 Summit in Toronto ………………..172 Chapter 7: Conclusion……………………………………………………………..……..201 References……………………………………………………………………….………207 vi Decolonizing Anarchism: Expanding Anarcha-Indigenism in Theory and Practice By Adam Lewis Chapter 1 Introduction1 Anarchism is a political philosophy and practice that aims to resist and remove all forms of oppression and domination, coupled with anti-state and anti-capitalist politics. Often derided in historical representations and contemporary media accounts as an extremist ideology premised on violence, anarchism has begun to come to the fore in current social movements and political practice. Emma Goldman, one of the primary historical theorists of anarchism and of an anarchist orientation to feminist concerns, suggests in her book Anarchism and Other Essays the following definition of anarchism as a project committed to the destruction of all forms of oppression and domination: Anarchism, then, really stands for the liberation of the human mind from the dominion of religion; the liberation of the human body from the dominion of property; liberation from the shackles and restraint of government. Anarchism stands for a social order based on the free grouping of individuals for the purpose of producing real social wealth; an order that will guarantee every human being free access to the earth and the full enjoyment of the necessities of life, according to individual desires, tastes, inclinations (Goldman, 1969 [1917], 62). With swirling talk of Occupy movements, anti-globalization protests, Olympic and G8/G20 resistance and global movements on the rise, talk and engagement with anarchism seems to be on the increase throughout the world. Randal Amster (2012), David Graeber (2009), Richard Day (2005) and Uri Gordon (2008) (amongst others) have all pointed to the 1 Sections of this chapter, and an edited version of Chapter 3, were published as Lewis (2012). Thanks are due to the helpful editors at Social Movement Studies for their
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