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Thesis: The chains that bind resistance
The work to de-colonize two cultures in a binary nation
Presenter: Brenda St. Germain
Today’s agenda – June 17
 Purpose: Introduce thesis & colonial structures
 Economics, Epistemology, Politics, Patriarchy
 Goal: Begin “decolonization” of two cultures
 Examine: White Priviledge; 4 structures and
theories on decolonization processes
 Discuss: Review McIntosh’s article, “White
Privilege”; Definition of Aboriginal Poverty (B. St.
Germain)
 Actions to promote individual agency &
transformation of self and community
PERSONAL VALUES
Self Reflection
Self-Location
 McIntosh: White Privilege

“Thinking through
unacknowledged male privilege
as a phenomenon, I realized that
since hierarchies in our society
are interlocking, there was most
likely a phenomenon of white
privilege which was similarly
denied and protected. As a white
person, I realized I had been
taught about racism as
something which puts others at a
disadvantage, but had been
taught not to see one of its
corollary aspects, white privilege,
which puts me at an advantage”
(p. 1)
“Critical self reflection (i.e.) an
understanding of how one's own social,
political and historical location impacts
practice especially with those who have
been relegated to the margins (i.e. in
regards to class, gender, sexuality, race,
physical and mental ability etc.)”
(2006. School of Social
Work. Prior Learning Assessment. University of Victoria: BC.)
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Factors influencing self-location
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Status (prestige based on values/ norms of
community)
Race/ ethnicity
Income
Education
Gender
Sexual orientation
Age
* Research confirms Fanon’s theory that colonialism is
internalized and affects colonized nations with social
disorders extending from individuals into families and
ultimately total community structures and environments.
* Settler populations learn “benevolent colonizer attitudes”
through social norms created by colonization that was
introduced during pre-Confederation
* Legislation, laws, policies and procedures ensure “colonial
mentality” remains intact through individual behaviors
between Settlers and Indigenous peoples that maintain the
colonial relationship of domination and oppression
* Individual agency could create transformative changes to
stop colonial policies but… little happens to stop oppression
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* Memmie (1957) stated, “the benevolent colonizer can never
attain the good, fo rhis only choice is…between evil and
uneasiness” in his exploration of the relationship between
colonizer and the colonized
* Fanon (1961) was one of first to propose negative psychological effects
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of colonial subjugation and defended his argument that colonized people
had to use violence for freedom
Freire (1970) suggests a mutual process between oppressor & oppressed
that remains stable – freedom is fearful for the oppressed but nontraditional education leads to a practice of freedom
* Gordon (1995) argues acts of colonization & oppression are states of
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violence. He urges oppressed to “create” an exit and is a strong champion
of individual agency that needs to remove themselves towards
independence of Euro-man institutions of colonization
New emerging theories on “internalized racial oppression”, “internal
colonialism”, “Colonial Mentality” and effects of “internalized
oppression/ domination in a colonized nation”
APPEARS TO BE A “SENSE” OF URGENCY FOR SOCIAL CHANGE by WHO?
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* How are colonial ideologies,
1. Internalized by Indigenous people
(colonized);
2.
Internalized into benevolent attitudes by
Settlers (colonizer);
3.
Perpetuated or maintained in both cultures
to ensure continuance of a
dominant/oppressive colonial relationship in
modern society?
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* Emerging theories on colonial mentality, internalized
colonialism and the overall psychology of
oppression/ domination has been focused on African
and Asian colonized nations
* Application of the emerging theories into Canadian
landscape and its correlation to the historic
transmission of trauma over generations as a
colonized ethnic nation has not been studied
* Strong movement through generalized applications
to justify Indigenous perspective to research (Smith,
Alfred, Burkhart, etc.) but few studies are localizing
projects towards individual agency and social
movement from oppression
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* Hermeneutics: originally applied to biblical interpretations
of religious documents but simplistically, it’s about
understanding and interpretation of linguistic, non-linguistic
expressions and application into the study of cultures. Has
a history of evolution and application with each era of
“thinkers” - Greek, Stoics, Augustine, Dilthey, Heidegger,
Gadamer
* I applied hermeneutics as a methodological and
philosophical theory to the Western documentation on the
history of Canada. I inserted my understanding of
colonization through an Indigenous lens into the
interpretation of the ideology behind the colonial
philosophy during pre-and post Confederation in Canada.
What ideologies were implanted when the Settlers
immigrated into Indigenous territory now referred to as
“Canada”
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* Autoethnography allows me to blend ethnographic inquiry
(Indigenous) with my own experiences as a source of data. I apply
cultural interpretations on an emerging theory “internalized
oppression” and review “colonial mentality” theories from an
Indigenous interpretation – from my own experiences
Indigenous ontological belief system is built on the Natural Laws
holding my accountability to Aboriginal communities – since I
belong to no one: I am accountable to everyone and must ensure
validity and reliability so everyone can “see themselves and their
stories” through my experiences. Does my story follow the 7
Prophecies and 8th Fire? Am I part of the solution or part of the
problem? Do I contribute to the continuance of colonial policies by
maintaining a system of status quo in domination and oppression?
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DOCTRINE OF DISCOVERY was the
foundational and international document
created by a religious Christian power that
entrenched religious dogma, racial
supremacy and colonial ideology. This
legalized colonial theft of discovered land,
indoctrinated Christian beliefs and
inserted imposed governance of Aboriginal
people from their established community
& social structures by evicting them from
their land
• Male Dominance &
Religious Dogma
• Benevolence
• Subservience
• Colonial
Government
• Legislation & Laws
• Racial Supremacy
• Imperialism
• Capitalism
• Exploitation
Patriarchy
Economics
Politics
Epistemology
• Language
• Linguistic Patterns
• Education
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Casanova created three colonial structures for his
country, Mexico: I have added patriarchy as the 4th
significant factor affecting Aboriginal women in Canada
* Control over land and
resources
* Financial benefit to
colonizer
* Imperialism – legal,
administrative & ideological
waves: Now medical wave
is modern form of
“business” for colonizers
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Language was the colonial strategy used to
stop children from learning their mother
tongue: schools were the instrument and
administrators were the tools
Linguistic patterns maintain “educational and
racial superiority” over “barbaric Indian
speech” – sounded gutteral / animal grunts to
colonizers
Linguistic devices of domination to maintain
oppression: conceal violence, negate
perpetrator’s responsibility, conceal victim’s
resistance & blame or pathologize victim
(Scott, Coates & Wade)
Political used education to subordinate Native
nations to colonial powers: absorb /
assimilate and indoctrinate people to
appropriate lands
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J.A. McDonald – do away with tribal system
(1887)
Trudeau proposed White Paper (1969) –
abolish Indian Act & dismantle legal
relationship (no Treaties to protect First
Nation lands and communities)
Clause 6.1/6.2 (Indian Act), Bill C31, Bill C –
designed to remove legal classification of
Aboriginal identity to future generations of
children
Used legislation to legally remove an ethnic
race of children from their homes and place
them into confinement institutions
Neo-liberal & neo-colonial values within
Harper’s vision for Canada: slowly working on
termination of legal relationship between
Aboriginal peoples and Canadian government
Harper government focus has been on natural
resources on First Nations land and “global
economic market” for oil and gas
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Aboriginal women were indoctrinated
into subservience by Jesuits of New
France in 1676.
Racism, national oppression and
colonialism separate Aboriginal women
from “women’s liberation movements”
Pressure is mounting for an inquiry into
missing and murdered Aboriginal
women: Canadian laws have
historically failed to protect Aboriginal
women – over 800 murdered or missing
since 1990
Christian “patriarchal & hierarchal”
structures removed matriarchal
structures in Aboriginal communities:
resulting in de-structuring cultural
norms and societal systems for families
8th Fire?
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People are changing
* Casanova (1965) reverse forms of internal
colonialism: monopoly/ independence;
production/ social control; culture/ living
standards
* Internal forms of colonial instruments:
economic, political and educational are used to
communicate & implement policies &
legislation to subjugate Aboriginal peoples
* Anderson (2000) suggests individuals need to
reclaim their true Aboriginal identity through 4
steps: resist, reclaim, construct & act
* Laenui & Salzman (2014) introduce 5 phases
towards decolonization: rediscovery/ recovery,
mourning, dreaming, commitment & action
* Pinderhughes (2011) suggests “geo-focused” is
next generation of theory: each pattern of
colonized nation is geographically distinct;
include gender, sexual orientation, dimensions
of social oppression & economic influences
* Introduces concept of “positive abolition” –
there must be individual emancipation &
equality through inclusion as a collective whole
= community wellness
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Alcantara (2014), A new Kelowna Accord has the potential to be
transformative for this country – racially altering Crown’s relationship,
improving Aboriginal standards of living & unlock important source of
economic wealth
Kelowna Accord (2004) was first attempt towards nation and individual
agency for Indigenous peoples
Karst presents an accurate account of history in Alberta that was
incorrectly interpreted in 1800s.
McIntosh (2012) presents her personal acknowledgement of white privilege
and challenges other Settlers to reflect on their own privileges
Lewis, Allen, Fleagle analyze internalized oppression and Alaskan native
peoples through exploration into mental illness, addictions, and sobriety.
Bopp & Bopp (2001) are strong advocates that help Aboriginal communities
rebuild through projects designed from Indigenous foundations and
community involvement.
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* Overcoming Aboriginal poverty will occur in degrees
once mainstream community efforts begin to focus
on transformational changes to remove the
dominant societal stigma and stereotyping of
Aboriginal peoples.
* Decolonizing strategies should not be linear or
fragmented but include creative and innovative
approaches using “collective impact” community
development models that will address inequities in
the four colonial structures ---- GROUP DISCUSSION
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* What CAN YOU DO THAT WOULD INSERT AND ACCEPT
THE DIFFERENCES BETWEEN TWO METHODS OR
APPROACHES IN YOUR ORGANIZATION?
* Recommendations that capture reflections on Aboriginal
identity, colonial history and self-location
* Would another approach affect outcome – how?
* How would you become informed of “best practices”
where Indigenous approaches are used by Aboriginal
workers in non-Native organizations – do you think this is
possible? What needs to be changed or modified i.e.
policies, procedures, regulations, laws, etc.
* How would your organization measure successful
outcomes from an Aboriginal perspective? What changes
need to occur?
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To quote my late dad, Alphonse St. Germain during a news broadcast on Oka
in 1991: “The worse thing the government ever did [for Settlers] was
educate the Indians…. Because then we found out what the government was
doing”
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CLOSING THOUGHT