11/10/2022 0 Comments The last bastion award![]() ![]() These vivid constructs pose significant political problems for contemporary Indigenous claims to self- determination insofar as they receive a sympathetic hearing from dominant white settler societies. ![]() Many French- speaking and/or French- descendant individuals, however, do not understand Champlain’s imaginative vision as merely a dream but rather as a reality where settlers and Indigenous peoples are one and the same. While postcontact Indigenous peoples later came into being, such as the Métis Nation on the northern prairies or the NunatuKavut in Labrador, they exist not as societies unified with settlers through intermarriage but as Indigenous peoples who emerged through self- conscious historical development as a people. Among the earliest proponents of this view was Samuel de Champlain, who famously told his Indigenous allies in May 1633, “Our young men will marry your daughters, and we shall become one people.” While the degree to which this vision resulted in the actual societal unification of Indigenous peoples and settlers is overstated, it retains an important place in the settler consciousness, particularly among Champlain’s cultural progenies, the French- speaking and/or French- descendant populations of North America. She researches racial struggles over urban space and grassroots communities' engagement with freedom dreams that envision futures that are decolonized, anti-racist, and other than capitalist.Ī recurring theme in the narration of Indigenous– settler relations is the evocation of Indigenous– settler societal unification through intermarriage. Indeed, more often than not, the idea of colonization is evoked as a metaphor rather than a Jessi Quizar (Ch' orti' Maya) is an assistant professor in Ethnic Studies at Northern Arizona University and a parent of four. In an online essay post reacting to such claims in the Northwest, Lakota writer Wakíƞyaƞ Waánataƞ (also known as Matt Remle) writes that gentrification "is absolutely horrible and is driven by classism and capitalism, and in many cases racism as well, and certainly needs to be addressed and fought against, but it is not colonialism." He adds, "no matter how expensive rents increased in their neighborhoods and no matter where in Seattle they may end up moving to, it was all Duwamish land." 1 Few conversations about gentrification in the United States wrestle seriously with either the land theft or genocide that undergirds the space of all US cities. This comparison between gentrification and colonialism has been challenged by numerous Indigenous critics. This same slogan has appeared on T-shirts and protest signs and has been incorporated into activism against gentrification in US urban centers from Brooklyn to Seattle. In the spring of 2016, for example, the phrase was stenciled onto the sidewalk in front of the Jefferson Street subway station in the Bushwick neighborhood of Brooklyn. "Walking on Indigenous land we call the ghetto."-Soufy, "Soul Alive" T he idea that "gentrification is the new colonialism" has become increasingly ubiquitous in anti-gentrification movements in the United States. ![]()
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