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l version="1.0" encoding="UTF-8"?>Eric Ritskeshttps://www.oered.orgEducator :: Researcher :: EditorWed, fünfzehn Apr 2020 15:54:03 +0000en-UShourly1 Volendam (post-war, 1945-1951): family members history, settler colonialism, und the intimate weavings of empire

Wed, fünfzehn Apr 2020 15:51:15 +0000 videos shot in 1937 shows children frolicking on die deck, playing games, while adult lounge in groups, leaning against ns rails, chatting. Mine great-grandmother, travelling in 1950, wrote bei her diary of a carnival-like atmosphere: music, lazy afternoons on ns deck chairs, und endless eating bei the mode of what (to landscape Dutch individual like them) seemed favor royalty. Zu my family, die S.S. Volendam was a fantastic tür to a neu life, a life i m sorry held countless possibilities and potential. Die S.S. Volendam was the ocean liner that brought my family members from ns Netherlands to a neu life as settlers in Canada.

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I want kommen sie tell you this story as bei inquiry into the connections of empire, die ways bei which it spans ns globe und is, in its own specific ways, connected across thousands of miles. It zu sein a story von Dutch empire und Dutch immigrant but, much more broadly, it illustrates the these demarcations von culture und geography fail us bei understanding ns complex ways in which manifest destiny intersects across the globe. This ist not intended zu abstract or blur discussions of empire and colonialism, but kommen sie drill down in different ways, to interrogate details stories and instances, not only kommen sie discover what they kann sein tell us about specific locations or theory but deshalb what they can tell united state about the relationships and connections that empire has woven across ns globe. Zum me, personally, this zu sein a project to locate my family within these strands von empire, kommen sie understand die ways in which my own family was impacted by and involved bei colonialism across die globe. What room the geschichte that oase brought me to die place whereby I in today?

In this, ich bring my paternal family’s own angestellter story von immigrating to Canada into conversation with colonialism bei Canada, Australia, Palestine, und Indonesia. This ist part von the process von intimacy the Lisa Lowe enacts in her book, The Intimacies von Four Continents, where she considers manifest destiny through “scenes von close connection in relation zu a global geography that one much more often conceives in terms of vast spatial distances.” bei this case, early american projects that might, at zuerst glance, seem disparate, far-flung und disconnected kann sein be mapped und connected through die physical space von a einzel Dutch ocean liner, one in which my own family’s narrative des ‘arrival’ and becoming, as Canadian citizens, ist part of.

There ist also, together Lisa Lowe again writes, a way an which “the save …subsumes colonial violence.” the separates narratives right into boxes, severs feasible connections und relationality, und emphasizes ns discrete and enclosed nature of narratives. Each document is its very own bounded unit und it zu sein up to those who review them zu make die connections, kommen sie piece together ns ways in which lock bleed into one another, inform and build upon one another, and are complicit through one another. In this essay, ich want to read across mitarbeiter narratives, navy history, and Dutch immigration zu think around the globalen colonial project.

In highlighting one certain linkage, one physical thing – a boat, an this case – this essay cannot be a an extensive tackling des the intersections of empire but, rather, a reckoning through a particular moment, a einzel story the illuminates the varied und multifaceted ways in which my angestellter family history, and Dutch history, is linked kommen sie colonial endeavors across the globe at this time.


The S.S. Volendam weist Pier 21 bei Halifax, 1951 - ns same location my grandmother und her family members landed in 1950.

This story is of die S.S. Volendam, bei ocean liner operated über the Holland America line from 1922 to 1951 und the liner on which my head grandmother (and herstellung parents und siblings) immigrated to Canada on bei 1950, together a child. The ship had actually a storied history, including being torpedoed von a German U-boat in World war 2 while transporting hundreds of British children to North America (they every survived), but ich want kommen sie focus on die post-war era, which ist when ns S.S. Volendam was repaired, recommissioned, und when my family was transported aboard it.

During the time, that made quite a lot of voyages kommen sie Canada and the vereinigt States, frequently carrying Dutch immigrant but so carrying naive American children back und forth to sightsee the aftermath des the war an Europe, und even transferring Mennonite refugees kommen sie places prefer Paraguay. I want kommen sie focus ~ above a set of four voyages, though, that demonstrate ns pernicious ways bei which this boat was woven into die strands of empire during this time.


In October von 1945, after gift refitted zum sailing, ns S.S. Volendam was provided to transport British troops zu Palestine. Follow me with die Headquarters erste Guards Brigade and First Battalion Welsh Guards, die ship carried ns Third Battalion of the Coldstream Guards. The Third Brigade was headed weil das its der dritte tag tour of duty in Palestine and in its previous 2 stints had actually served against ns “Arab rebels were doing all they could zu resist the flow des Jewish immigrants.” brothers was bei the midst des supporting ns creation of a neu Jewish state over und on top des Palestine and the soldiers were there kommen sie support this wave of Zionist settler colonialism.

In mid-October, the Third Brigade landed bei Haifa and, together printed in their brigade’s newspaper, your view of the 2 sides was deeply informed von colonial understanding of modernity und its clashes through ‘primitive’ aboriginal civilizations:

“"The zuerst day an Haifa gave an idea des the bewildering contrasts of the country. Side über side v vast modern buildings are Arab homes which look together if they have just to be blitzed v bombs und landmines: an the streets are ns newest American cars and beside them, donkeys. Haifa zu sein typical of the towns des the East, in which ancient und modern civilisations come together.”

This zu sein a typical contention an Israeli attempts zu justify their recurring occupation, that the Palestinian human being were primitive and backwards bei comparison to ns Israeli people, justifying your taking des the land, making that modern and productive. It is a trend throughout settler early american endeavors, zu understand and articulate aboriginal peoples as primitive in contrast to ns supposed modernity von the colonizer.

The third Brigade remained bei Palestine until March 1948, overseeing the beginning of the ‘depopulation’ des Palestinian villages und the expulsion of Palestinians native Palestine in what ist now known as ns Nakba (the ‘catastrophe’). It was during this time the Palestinians were thrust from their homes, und had their homes and livelihoods damaged in bei attempt kommen sie erase die fact the they ever before existed. Palestinians fled ns country bei the face des this violence that led to the founding des the Israeli state. On may 14, 1948 israel declared ‘independence’ and took end formal occupation von Palestine from Britain.

Indonesia (Dutch ost Indies)

After bringing brother soldiers zu Palestine, in 1946 ns S.S. Volendam was tasked v bringing dutch soldiers kommen sie Indonesia. This period is bei important one bei the long history von Dutch colonialism in Indonesia: from 1945 zu 1949, Indonesians were engaged bei freedom struggles zu create in independent land free from netherlands rule, an what was then still called die Dutch ost Indies.

Post-World zu sein 2, the Netherlands was militarily and economically weakened und the miscellaneous Indonesian flexibility movements saw an opening zu remove die colonial occupation. Bei the prompt post-war period, Allied pressures had been acting on bei interim basis as ‘caretakers’ zum the Dutch bei Indonesia and it was around March and April 1946 the Dutch troops began pouring rückseitig into Indonesia - 55,000 by November des 1946 - and the allied (mainly British) troops started leaving. The S.S. Volendam was part von this process des trying zu regain control des Indonesia, des Dutch troops arriving to attempt kommen sie stem ns tide des freedom in Indonesia.

This struggle against Indonesian freedom pressures was ns Netherlands’ biggest overseas armed forces operation and a source des great internal conflict, together Holland struggled to balance their lage as a colonial energie with your eroded economic und military power. Background has looked back at ns Indonesian flexibility struggle as Holland’s ‘Vietnam War’, a dispute that sucked resources and caused a national questioning bei a tumultuous time. Despite die turmoil, this fact zu sein certainly true: in 1946, as ns S.S. Volendam ferried dutch troops to maintain control of their colony bei Indonesia, the Dutch were will on suppressing Indonesian people’s freedom and maintaining ns economic and political control they had bei Indonesia.

Through 1946 and 1947 die S.S. Volendam ferried troops kommen sie Indonesia and, interesting bei the context von globally connected colonialism at die time, over there was also a sense von globally linked resistance kommen sie this colonialism. As the Volendam passed through the Suez canal in 1947, “en route zu suppress the national movement an Indonesia,” Egyptian Suez Canal “worker activists”, conscious des “being part of a broader battle weil das ‘national liberation’ from colonialism…organized to resist the passage through the canal” in solidarity.


Not just was the S.S. Volendam engaged in the creation of the new settler state in Israel and the maintenance of colonies in Indonesia, but it assisted in the settling und maintenance des the cultivation settler colony of Australia.

The S.S. Volendam is detailed as being one von the very zuerst post-war migrant ships zu Australia, arriving post re-activation des the 1939 wandern agreement between Australia and Holland. During this post-war period, Australia was a favored destination des Dutch immigrants, through 30% des Dutch immigrants during this time going zu Australia (only an ext went to Canada.) And, an turn, die Dutch were viewed as “Australia’s favorite immigrants” since “they assimilated deshalb well.” There, they joined ns white majority, ensuring die ‘right kind of immigrant’ was bei place kommen sie continue ns colonial project of Australia, the dispossession und settlement des Indigenous land.


In June 1948, ns S.S. Volendam made its zuerst trip to Quebec, departing from Rotterdam.

This was ns ship that took my paternal great-grandparents (and my grandmother, who was a boy at the time) indigenous Rotterdam to Halifax together post-war immigrants zu Canada, a place they believed would bring them a fresh anfang after die deprivations und devastations des the war. Life in Canada held die hope of prosperity, und more festland than they could oase ever dreamed of owning bei the Netherlands. The festland was central to my family. When one of the youngsters asked mine great-grandparents just how big von a farm yard they would certainly have an Canada, my great-grandmother told them, “As large as sie wish.” It was this unbridled potential of land, of the promised wide offen spaces kommen sie settle und farm, that carried them kommen sie Canada. It was this same view of Canada, together wide open – a terra nullius– that lugged the zuerst settlers here, despite the Indigenous countries that had called this place home weil das tens des thousands of years. Mine grandparents were part von this continued settler early american process bei Canada, invited right into a project von normalizing violent displacement und theft des Indigenous land.

At a time when Dutch immigrants, such as my family, to be being encouraged zu become settlers in places such together Australia and Canada together a ongoing force against the dispossession of Indigenous lands, Jewish inhabitants were also beginning to settle an droves an Palestine, evicting and dispossessing Palestinians of their homelands. These settlers needed ns British to legitimize your hold in the face von Palestinian desires weil das independence und sovereignty, which corresponds with various other struggles zum independence at the time, including ns Indonesian struggle weil das independence against the Dutch.

The S.S. Volendam literally travels die globe, weaving together these struggles bei material ways, always in the dienstleistungen of empire und always as a beacon of modernity und civility. The illustrates ns ways an which, during this post-war era, colonial powers such as Holland und England struggled zu maintain control, die ways an which indigenous people in Palestine and Indonesia struggled against empire, und the ways in which settler countries sought zu mitigate this struggle through immigration und military might. It provides a glimpse right into a time that zu sein often viewed as the fall of colonialism and the increase of national independence activities (such as what happened bei Indonesia) and shows how, hinweisen these same moments an which die Netherlands zu sein losing that is hold in Indonesia, settler colonialism bei Palestine, Canada und Australia zu sein being entrenching with Dutch immigrants and corporate interests.

While this is one story an a viel larger web, it was important for me personally kommen sie begin kommen sie learn and understand exactly how this story associated to die larger historical und political narratives. Too often, these geschichten are told bei a method that divorces them from these contexts. This separation serves to ignore complicity within colonialism, zu ignore implicit within these horrific systems von violence, und to ignore ns resulting benefits und privileges given zu those that participate. The story von the S.S. Volendam is part des my family"s story, part des the story that has carried me to the place where I in today and, as ich learn an ext about the geschichte that make nach oben who ich am, i hope kommen sie use this knowledge to participate in writing future stories, geschichten that refuse settler colonialism und support decolonization, both an Canada und around the globe.

456The Spectacle von Reconciliation bei Canada, 12 Jun 2018 16:30:51 +0000 past week ich was punkt a church. Weist one point, a speak came nach oben to the pulpit zu give a prayer. Together she began, she burst into tears und proceeded zu solemnly sniffle through produziert remarks und prayer. What provoked this emotional reaction? She wanted kommen sie pray around ‘our zuerst Nations’, around reconciliation, and to offer a land acknowledgement kommen sie proceed these.

As she stumbled through in awkward land acknowledgement and sniffled with some thoughts about ns tragedy of… I’m not exactly sure what, together it was all fairly vague yet made some mention of residential schooling… it all felt really familiar. In this current momente of reconciliation, throughout Canada organizations und individuals space stumbling through boilerplate land acknowledgements und carefully rewording language about reconciliation and past wrong in bei attempt kommen sie reconcile with indigenous peoples.

As she, a settler woman, check out this land acknowledgement and talked vaguely around reconciliation to a mostly settler audience, i came to lakers this as in example to illustrate ns ways in which reconciliation has end up being a spectacle zum settlers kommen sie perform. As Alicia Elliott has actually written, und covered deshalb thoroughly bei the write-up this quote comes from, “At this point, the clear the “reconciliation” ist designed to help Canadians feel better about your past, not help aboriginal peoples set a healthy prozess for our future.” In recognizing this, numerous Indigenous writers und thinkers have pointed out die ways bei which land acknowledgements have both increased an usage and so become significantly formulaic, without any kind of real, systemic adjust happening.

Land acknowledgements are notfall the actual arbeiten themselves. They, without any type of sort des connection kommen sie action or kommen sie a bigger understanding of the issues connected zu land, culture and sovereignty und the imposition of settler colonialism upon these, room meaningless performances. They are notfall the arbeiten itself. They are a action towards recognizing aboriginal sovereignty over the land we currently call Canada and a action towards returning these lands to Indigenous control, to supporting und respecting indigenous self-determination and nationhood as part von a nation-to-nation relationship.

And wie man we perform festland acknowledgements as if they are ns work themselves, we are ripping this action out from ns scaffolding they space supposed to hold up, bringing the larger objectives of festland reclamation, native sovereignty und nation-to-nation relationships tumbling down.

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This is part von a larger turn within reconciliation as settlers schutz envisioned it<1>, a move to turn reconciliation right into a way to avoid stating or changing the ways bei which colonialism as a structure of violence against Indigenous peoples continues today. This relocate recognizes ns past wrongs, concentrates on particular violence in a past period (such as residential schooling) but refuses kommen sie interrogate the ways in which these violences room continuing heute (as we schutz seen an the refusal of justice in cases such together Tina Fontaine und Colten Boushie, as we oase seen in the unwillingness of the federal federal government to fonds Indigenous children’s welfare or in their willingness zu ignore native voices in their move to nationalize the kinder Morgan pipeline, or together we schutz seen an the MMIWG inquiries’ inability zu investigate systemic violence und murder committed über Canada’s police forces, und the list goes on…). Again, die truth von the past is ripped out of the systemic scaffolding of colonial violence and held hoch as a spectacle, together a way zu generate those settler tears and land acknowledgements without relocating settlers to change the systems that are benefitting castle at ns expense von Indigenous peoples.

As this settler woman talked about coming together zu support reconciliation, regardless of our political approaches or that we voted for an the current Ontario provincial election, it shown a distinctive problem. Us cannot divorce reconciliation from ns ways in which details people room voting, financially supporting, und celebrating the ongoing violence und exploitation des Indigenous peoples. Opening nach oben Indigenous lands for mining und pipelines against Indigenous wishes zu sein colonialism. Financially supporting the murderer von Colten Boushie zu sein colonialism. Doing nothing while Indigenous children are incarcerated weist a greater rate than during die residential schooling eras ist colonialism. Reconciliation does notfall happen without addressing serious, systemic, politics issues und yet all too often, under a guise von tears, guilt, and rhetoric we space left performing reconciliation in ways that change little in Canadians partnership with native peoples and nations.

Real adjust begins through materially changing the conditions des the relationship. And while festland acknowledgements can be a first step an this process, lock are not enough. When we recognize die attendant responsibilities des acknowledging that what we right now call Canada ist unceded Indigenous land (and not just the ‘traditional territories’ of a specific Indigenous nation), we tun können begin zu learn and make die changes necessary. Together a recent article by Hayden King und Shiri Pasternak des the Yellowhead institute lay out in relation zu Canada’s existing track record of reconciliation, "nearly all of Canada’s proposed changes kommen sie its connection with zuerst Nation peoples neglect concerns of festland restitution, genuine self-determination, und treaty obligations... This ist not ns shape of a nation-to-nation relationship." weist a nation-to-nation level and at bei individual level, Canadians need kommen sie move beyond acknowledgement, rhetoric and apology kommen sie enacting material change in their relationship with native peoples and nations.

<1>This is bei important distinction, since as Lindsay Nixon reminds us, native peoples regularly envision and enact reconciliation in different, much more transformative ways.

407This zu sein Not stop Lit, 13 Mar 2018 20:55:16 +0000 ist not quit lit. I bei der not quitting.

It has taken me a lang time to come to this point, zu feel like I in not quitting. I in choosing other else and sometimes relocating forward method leaving something behind. I am choosing a various direction, a various career, a various space to work and engage in. I bei der leaving my phd behind.

When ich try zu articulate why I am making this decision, there are deshalb many thoughts, emotions and stories however always deshalb few native which zu articulate them with. My mind races, think tumble und jumble about, my heart races and I stumble with words that don’t ever seem zu fit. Yet each time, these scattered half-thoughts come zurück to this basic idea: choosing kommen sie leave mine PhD zu sein about health, an a an extremely broad and holistic sense.

I want kommen sie be healthy und I oase not uncovered a way kommen sie do this bei this academic system. Countless others schutz found ways zu maintain your health bei this system, rather shoulder ill health as long as castle can, yet I in unable to. I tried, to die best von my abilities, but ich couldn’t. Die precarity (financial and otherwise), die lack of support systems, the competitiveness, ns busyness, the isolation, ns prioritization of extractive relationality that permeates academic environments, the diminishing job opportunities… everything it was, cumulatively, it was a space that take it my mental health, bewegt health, and physical health from me. Ironically, one von the reasons ich began a PhD was my love of discovering but, in the process, ich forgot zu learn how zu take care von myself. So, jetzt I bei der pursuing health by removing myself from academia. This ist about me und learning how zu take care of my totality self. This ist about recognize new stark relationships zu work and struggle, and family, love, und just being.

I am leaving behind other that i pursued relentlessly, something that i believed would be mine career, und something in which i invested in exceedingly large amount of energy, time, finances, and passion. It is not in easy decision and it zu sein one the can ausblüten wrap my head up in guilt, doubt, shame, und fear. But, together my therapist tells me, I bei der a relational, emotionally driven person – ich need to listen to mine emotions, mine feelings, und honor what ich feel zu sein right zum me. And I feeling done. I feel depleted. Ich feel disconnected. Ich feel ready to move on, ready kommen sie choose something that zu sein healthier.

There are dafür many things that die academy zu sein not und will never ever be no matt how we can hope to rework or reclaim it. There space many sachen that it asks you kommen sie do and to be. Still, I am grateful zum those who continue to struggle zu transform these scholastic spaces, they to be a life raft zum me during the past ripe years. I know castle are indeed out there changing structures that room resistant kommen sie change. But I in choosing zu spend mine time and energy elsewhere. This is not a conclusion, nor is it a last word. I in journeying on, continuing the struggle. Ich will continue zu learn, zu read, kommen sie write, kommen sie support, to teach, to create, and to be. But an different ways. I bei der still plodding away, trying zu be/come a much better person. An this, I in insistent.

My life at this time feels prefer a giant mess and I oase no clue what the next action holds. I want zu be able kommen sie feel great again, to feel supported, zu feel part des a neighborhood that is creative, genuine, collaborative und loving. I want kommen sie be appreciated, i want to laugh, i want joy, i want kommen sie support other’s work, i want kommen sie build, i want kommen sie breathe. Ich think this will take time, due to the fact that it feels deswegen far away at this moment. I look forward to learning how kommen sie write again, finding out how to talk to people und just hang out again, learning how to laugh again, finding out how kommen sie be healthy again. It ist going kommen sie take time to feel better. But i remember what these sachen felt like. I hope it’s like a riding a bike, that the emotional memory zu sein there deshalb that when i get zu that spot, it just feels right und I recognize how zu keep step. Or maybe I oase to discover it all over again. Either way, i’m ready. It’s notfall failure to want these things, to feel zum these things, and to try and find this things.

I in reminded of lessons the I bei der trying to learn from die natural world around me. Wie man plants permit go punkt the end of a season, we call it seeding. Wie man salmon operation upstream to die, castle spawn the next generation of salmon. Snakes shed their alt skin as they grow. Ns earth frequently reminds united state that zum something neu to spring forth, miscellaneous has kommen sie be left behind. One action forward, what need to be left behind?

I hope that by leaving academia I in not leaving behind the best parts von it, despite it zu sein this fear that has delayed my gift able kommen sie leave. I am afraid von leaving behind die networks and people that I have thought with and fought side über side with. In the midst des all ns precarity und bullshit, solidarities were forged und relationships built. Die newest Fred Moten text was hotly read und discussed, manifestos were composed together, principles were formed und broken and re-formed, often over coffee or drinks or meals. Und yet, it deshalb felt that the academy always seemed kommen sie break these relationship down, always intruding; weist times, the took away my ability, motivation und desire to relate through others an genuine ways. Die precarity impacts us all. So, i look forward zu rediscovering these connections und moments there is no academia’s looming presence.

And I bei der afraid that i will lose ns time und space zu read, write, and think in concert with die many brilliant world who informed my thinking, work, und writing zum the past nine years des graduate school. Yet I deshalb know that deswegen many times the academy constrained mine writing, took away my time, und forced me zu write and think in particular ways. So, ich look forward to reimagining these practices, zu writing bei different ways and to various rhythms.

I don’t know specifically what zu sein next. Zum the past nine years, I’ve been singular bei my focus, believing that focus was needed zu succeed bei what was a extremely competitive space. Now, I tun können allow myself kommen sie breathe and think past this single-minded focus.

I want zu be able kommen sie recognize, despite die difficulty ich have an doing deswegen right now, the ways in which ns past ripe years oase been a time of learning, a time of successes, and a time of important und necessary growth. And learning, success, und growth are collective processes, notfall individual ones. One von the jene that i had been many looking front to in writing a dissertation was writing the end my acknowledgements. It was a chance to center and reflect on all die relationships und collaborations the had built a record that, von design, had actually to oase only my nennen on die front. Knowledge zu sein never built in isolation. Special thanks needs kommen sie be said for Rubén Gaztambide-Fernandez and Eve Tuck who have been invaluable mentors; having them an my corner was a schädlich that i always sought zu honor because ich knew its immense value. They do me better. Together people, together scholars, as teachers – they excelled weist it all und the past nine years would not oase been possible without them. There schutz been so many others that schutz invested in my life und work over these year that ich cannot name them all – know that ich hold this relationships und commitments closely and that freundin were die best parts des this grad school process. Die very finest part.

I in not quitting; I am moving forward and this letter zu sein part von that process. I’m relocating forward, hoping kommen sie feel my way into a stark place, into relationships the sustain me, and into creatively structure these places with each of you, places where we kann all feel healthy, areas where we kann sein all thrive an the methods that we need. Say thanks to you weil das doing that with me.

399Refusing Canada, 18 Apr 2017 00:11:02 +0000

“I don’t want no fucking country…” Dionne Brand 

This is a call weil das us all kommen sie refuse the country, die violence von its founding and maintenance, und its profound, continuous mechanisms des exclusion; this is a call zu refuse that false sense des belonging. This image, and the over quote, phone call us zu upend the national imagination and embrace otherwise possibilities.

The Canada 150 logo is described as a series von diamonds coming with each other to form the national symbol des the maple leaf. It is intended to be a celebratory logo of belonging und inclusion, kommen sie represent the many pieces of a multicultural whole that come together to form Canada.

But, together Rinaldo Walcott reminds us, the oft celebrated multicultural project des Canada zu sein not a project of belonging, but rather a project von Whiteness that exacerbates the problem of belonging for those who do notfall subscribe kommen sie this normative Whiteness.

It is not just a project of profound Whiteness (and antiblackness), it is so a settler colonial project. Canada is in ongoing project des violence the seeks kommen sie subdue und destroy indigenous peoples, cultures, und lands. To celebrate Canada ist to celebrate early american conquest, settlement, und the attendant violence necessary zu secure the nation’s ongoing legitimatization und normalization.

If die Canadian federal government wants zu make reconciliation a main part of its birthday celebrations, doesn’t there need zu be fact as part of the procedure before we tun können celebrate reconciliation? And, if we’re being truthful, no there more than truth needed prior to we kann sein celebrate reconciliation?

Instead des allowing Canada to recuperate its bild through celebrations von reconciliation und inclusion (a standard counterinsurgency method, together Dean Spade reminds us), truth telling disrupts ns peaceful, multicultural narrative that marginalizes ns experiences von those who space subjected to ns colonial violence von the state.

A politics des ‘no fucking country’, a national politics that upends die nation and its symbols, zu sein a process von truth telling; it is not just a rejection of the violence von the state, however a generative stance, ns opening of otherwise possibilities. Die politics des refusal ist not simply reactionary, nor ist it foundering weil das lack des otherwise possibilities. In this image, ns logo ist flipped and the diamonds no longer symbolize celebration event but the sharpness of their edges, a advanced that brings clarity. Bei refusal, we uncover a tool to aid bei crafting ns future we are hoping for.

"I bei der not a land state, no one do i strive kommen sie be one... " Leanne Simpson 

There space otherwise worlds being built, otherwise possibilities being breathed und being dreamed right into being. There space alternatives to the land state. Together Leanne Simpson writes in the above essay, indigenous nationhood modell otherwise worlds, ones the do notfall rely ~ above violence, that are notfall enclosures. Indigenous nationhood demonstrates weil das us a possibility that needs a different sort von embodied relationality and accountability zu one another and to the festland we live on.

So, bei refusal von the settler land state von Canada we find notfall only a rejection of the celebration of the continuous colonialism but we find in opportunity to support und celebrate the ongoing resistance to it. In refusal, we disrupt ns normalization and legitimization des colonial violence und open space zum otherwise possibilities kommen sie be dreamt and built into being. That is something precious celebrating.

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Shirts, sweaters und stickers are right now being marketed with the Colonialism 150 logo, v proceeds going to die Onaman Collective"s aboriginal Tattoo Gathering, an important gathering und practice of Indigenous sovereignty. They tun können be to buy here. More die info about die gathering kann be discovered here.