It's been a lot of new followers lately so let me tell you about a foundation I run along with @Terrilltf@NoLore and a couple of others who aren't on the bird app.
Nii'kinaaganaa.
It started as a cheeky fundraiser on Patreon, Pay Your Rent. Now it's a non-profit foundation.
We take money from people living on Indigenous land, a form of rent, and then disperse it to Indigenous people in the form of long and short term projects as well as some individual support for rent and groceries and the like.
Last weekend at the #socialism2022 conference the speakers talked about world building and that is the kind of thing that Nii'kinaaganaa supports. The small scale world building that connects with others. Everyone doing something so that together we can change everything.
You can find out more on the website, there's information on the things we are supporting, how you can support, and how you can apply for support. Unfortunately right now we are maxed out and do not have the capacity to take on new short term projects.
We are looking for another capital project, something that we can support through the one time donations that we receive. That is how we raised funds for the fire suppression project. So if your group has a capital need, something you need to build or buy. Send us an email.
We will be developing specific criteria, but at it's root it needs to be a capital purchase with long term impact for your community.
Miigwech to all our supporters past and present. There is so much we have done and we could not do it without you.
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The problem is that we live in a country where the state sanctioned and/or legal production and exploitation of group differentiated vulnerabilities to premature death in distinct yet densely interconnected geographies is treated like a personal failing and not the foundation.
These group differentiated vulnerabilities to premature death are the very foundation of Canada. Read Clearing the Plains. Read at least the executive summaries of the TRC and the Report into the MMIWG2S
Talking about this book, how it came about and how it connected so well with things said at #socialism2022 was amazing. The really good questions and comments from the audience, the conversations afterwards. And it sold out there y'all. Even before my talk. I signed sticky notes.
Every speaker I heard talked about world building. The right can call us destructive and violent, and there is room for creative violence [tm RWG] but the focus was very much on world building and what kind of world do we want built and that, my friends, means examining history
That means examining history for the stories we were not told. Like Kim Kelly's book on labor history "Fight Like Hell." Like Robyn Maynard and Leanne Betasamosake Simpson's book Rehearsal's for Living in which they examine past and present together.
I acknowledge this in my book, that being called a settler may feel aggressive, like you don't belong. But Anishinaabeg language is verb based, which means in our understanding these things are something you do, not something you are. And you can do something different.
This is a great thread btw, I disagree with nothing Deondre is saying here and it is important to talk about what this settler/Indigenous binary means when we are talking about a world of often forced and involuntary movement and how we live together.
Aaron Mills (Anishinaabe legal scholar) has a great turn of phrase, that rather than hard boundaries there's "a steady gradient in the thickness of lived relationships"
I'll be processing #socialism2022 for a while. The people I met and listened to and learned from, in and out of sessions. The way that the things they said combined in such interesting ways. God I've missed conferences, please keep inviting me to speak at them because I loved it
But it was the final moment that really crystalized something for me. They sang The Internationale which, bad socialist that I am I have heard of but don't know. It's a difficult melody, so it was discordant and out of sync. All those voices.
And it was perfect.
Because that's who was there. Socialists and anarchists, people who reject those labels or take them on and off depending on need or mood. Trotskyists and Marxists. Genders and races and labour and all manner of educated and self educated, academic and front line.
In the Q&A after my remarks a Métis woman got up and commented on feeling disjointed at these conferences. Not really socialist. Not anarchist. What stories can we tell about our movements to help us move beyond these silos.
Another woman responded in her comments that the Zapatistas rejected the label of anarchists and said that they are Zapatista.
I think it's ok to be, in Kelly's words, intellectually promiscuous. To recognize that these containers are helpful shorthand but not identity.
We find these collective ideas and then make them our entire personality in ways that exclude and do not build solidarity do not build community and relationship. That do not build movements. And I'm guilty of it too. We all are.
In Ojibwe our nouns are not gendered. Aki, land, is animate but does not have gender. In As We Have Always Done, Leanne Betasamosake Simpson cites Cree scholar Alex Wilson who says that in Cree land is not gendered, not mother. It is fluid. It is itself.
Simpson says the same of Ojibwe, that this gendering is not ours. In Dadibaajim the elders interviewed say this as well. That the idea of mother earth was not something we thought of before the missionaries.
Thoughts?
Simpson notes how gendered our concepts of relationship are, gendered and therefore sexualized. How would it change our relationship to creation without gendering it? Seeing life giving as an action that was not solely female.