The Winter We Danced: Voices from the Past, the Future, and the Idle No More Movement
The Winter We Danced is a vivid collection of writing, poetry, lyrics, art and images from the many diverse voices that make up the past, present, and future of the Idle No More mo vement. Calling for pathways into healthy, just, equitable and sustainable communities while drawing on a wide-ranging body of narratives, journalism, editorials and creative pieces, this collection consolidates some of the most powerful, creative and insightful moments from the winter we danced and gestures towards next steps in an on-going movement for justice and Indigenous self-determination. About the Authors The Kino-nda-niimi Collective is a group of Indigenous writers, artists, editors, curators and allies. Lead editors for The Winter We Danced include Niigaanwewidam James Sinclair, Leanne Simpson, Tanya Kappo, Wanda Nanibush and Hayden King who?along with many colleagues, relatives, friends, and organizations?assembled this collection together over the summer and fall of 2013. Table of Contents A Healing Time 7SkyBlue Mary MorinIdle No More: The Winter We Danced 21The Kino-nda-niimi CollectiveAcknowledgments 27 FIRST BEATSCome My Way 31Tara Williamson#IdleNoMore in Historical Context 32Glen CoulthardWhy are We Idle No More? 37Pamela PalmaterOccupy(ed) Canada: The Political Economy of IndigenousDispossession 40Shiri PasternakDecolonizing together: Moving Beyond a Politics of SolidarityToward a Practice of Decolonization 44Harsha WaliaHarper Launches Major First Nations Termination Plan:As Negotiating Tables Legitimize Canada’s Colonialism 51Russell DiaboArmed with Nothing More than a Song and A Drum:Idle No More 65Sylvia McAdam (Saysewahum)“Our People Were Glowing”: An Interview with Tanya Kappo 67Tanya Kappo with Hayden KingThe Idle No More Manifesto 71Jessica Gordon & The Founders of Idle No More“Our People are Frustrated”: An Interview with ChiefIsadore Day 73Ryan McMahon and Wab Kinew with Chief Isadore DayGhosts of Indigenous Activism Past, Present, Future:#IdleNoMore’s Transformative Potential 79Hayden KingTransforming Unity: An Interview with Assembly of ManitobaChiefs Grand Chief Derek Nepinak 83Derek Nepinak with Leah GazanIdle No More: Re-storying Canada 92Sheelah McLeanIdle No More Is Not Just an “Indian Thing” 95Wab KinewThe Round Dance Revolution: Idle No More 98Ryan McMahonKisikew Iskwew, The Woman Spirit 102Nina WilsonWhat if Natives Stop Subsidizing Canada? 108Dru Oja JayWe are Free Human Beings, Part One 112Lori M. Mainville“Give People a Hub”: An Interview with Jarrett Martineau 115Jarrett Martineau with Stephen HuiRevolutionary Acts of Non-Violence Disempowers Opposition 118Waneek Horn-MillerThe White Paper and the Idle No More Movement 120Dale Turner SINGERS AND DANCERSNothing Will Ever Be the Same: Idle No More 127Neal McLeodCanada, It’s Time. We Need to Fix This in Our Generation. 129Chelsea Vowel“Waking Up To The Beauty”: An Interview with ChickadeeRichard 133Chickadee Richard with Leah GazanEverything You Do Is Political, You’re Anishinaabe.Or, What Idle No More Is To Me 138Ryan McMahonWhy First Nations Movement Is Our Best Chancefor Clean Land and Water 142Winona LaDukeDancing in a Mall 148Niigaanwewidam James SinclairWe Natives are Deeply Divided. There’s Nothing Wrongwith That 150Hayden King#IdleNoMore Provides Us With Opportunity to ExamineNationhood 152Tara WilliamsonFish Broth & Fasting 154Leanne Betasamosake SimpsonDay 38 157Ellen GabrielThe Sucker Punch of January 11 160Alo WhiteReclaiming Ourselves One Name at a Time 163Christi BelcourtNo More 167Plex (D. Bedard)“The Megaphone Girl”: An Interview with Jenna(Liiciious) Wirch 168Jenna Wirch with Leah GazanThe Unravelling of a Colonized Mind 172Jana-Rae YerxaSilence is Not Our Mother Tongue: Madwewewin,The First Taste of Sound 176Lesley BelleauHow Do You Say Idle No More in Anishinaabemowin? 182Melody McKiverMy Grandfather, My Role Model 184Cara MumfordWe Hold Our Hands Up: On Indigenous Women’s Loveand Resistance 186Dory NasonMore Than a Poster Campaign: Redefining Colonial Violence 190Sarah Hunt“I have waited 40 years for this. Keep it going and don’t stop!”:An Interview with Siku Allooloo 193Siku Allooloo with Leanne Betasamosake SimpsonIdle No More Rules For All Eternity Forever and Ever Tapweand Amen Mahsi cho! 200Richard Van CampScapegoat for a Movement? 206Ethan CoxNishiyuu Walkers: In Restlessness, There Is Power 209Paul Seesequasis FRIENDSHIPSBlind Justice 215Lee MaracleWhy Idle No More is Gaining Strength, and Why All CanadiansShould Care 217Jeff DenisAwake, Hungry, and Idle No More 219Naomi KleinQ Opening Essay 221Jian Ghomeshi & Matt Tunnacliffe#IdleNoMore: Settler Responsibility for Relationship 222Stephanie Irlbacher-FoxLetter to Chief Theresa Spence 225Canadian Union of Postal WorkersI AM CANADIAN! (Because of Treaties with Indigenous Nations) 226Toby RolloAcademics in Solidarity with Chief Spence and Idle No MoreOpen Letter to the Right Honourable Prime Ministerof Canada Stephen Harper and the Right HonourableGovernor General David Johnston 230Idle No More: A Profound Social Movement That isAlready Succeeding 235Judy Rebick#Ottawapiskat 238Compiled by Hayden King IMAGE WARRIORSCurated by Wanda NanibushThere Is Hope, If We Rise #1-12 241Sonny AssuRound Dance 242Nathalie BertinIdle No More II 243David GarneauRestless 244David GarneauCanadian Flag 245David GarneauHunting Windigo 246LauraLee K HarrisOh Kanata, We Are 246LauraLee K HarrisSpiritual Awakening 247LauraLee K HarrisStill Wading 248Erin KonsmoTraplines Not Pipelines 249Erin KonsmoLand Body Conquest 250Erin KonsmoIdle No More Toronto 251Tannis NielsenBill C45 252Tannis NielsenParliament Hill 253Tannis NielsenNation to Nation Now 254Tannis NielsenOmnibus 255Michael WesleyWater Walk 256Tannis NielsenFriendships (continued)The Terms of Engagement with Indigenous Nationhood 258Eric RitskesWhite Noise 262Shane RhodesLetter to Prime Minister Harper from Indigenous Womenof Turtle Island 267Indigenous Women of Turtle IslandIndigenous Journalists Need Apply: #IdleNoMore and the #MSM 269Waubgeshig RiceThe Words We Have Inherited 271Niigaanwewidam James SinclairWa’tkwanonwerà:ton Akwé:kon Tetewá:nera—Greetings AllMy Relations 275Ellen GabrielKaa Maamdaa Geyabi Baabiinchigeying, No Longer AreWe Waiting! 277Miskwaasining Nagamojig (Swamp Singers)Canadian Artists Statement of Solidarity with Idle No More 278Déclaration de Solidarité des Artistes Canadiens avec le MouvementIdle No More 278J28 284Rita WongIdle No More Organizers Reach Out To Queer Community 287Laura ZahodyIdle No More, the Black Experience, and Why It Is That WhatWe Say About Others Reveals So Much About Ourselves 289Daniel TseghayIdle No More: Where the Mainstream Media Went Wrong 294Leanne Betasamosake SimpsonAs Long as the Water Never Idles: Movement in Grassy NarrowsFirst Nation 300Ryan Duplassie NEW DIRECTIONSHis Feast: Her Broken Fast 305Rosanna DeerchildIdle No More: Where Do We Go From Here? 307Chelsea VowelResetting and Restoring the Relationship Between IndigenousPeoples and Canada 314Taiaiake Alfred and Toby RolloSeeing Strength, Beauty & Resilience in Ourselves: An Interviewwith Eugene Boulanger 316Eugene Boulanger with Leanne Betasamosake SimpsonFirst Nations: Working Towards Fundamental Change 321Chief Theresa Spence and SupportersMiigwetch, Thank You, Chief Spence 324Wab KinewIdle No More: A Revolutionary Love Song 327Alex WilsonThe Ogimaa Mikana Project 329The Ogimaa Mikana Collective: Susan Blight, Hayden King,Connor Pion, Alex McKay, Craig Tough, and Julia HepburnAfter the Rallies: Where do we go from Here? 333Michael Redhead ChampagneThrough Our Eyes—Who Leads? 335Mary Ellen Turpel LafondIdle No More: Strong Hearts of Indigenous Women’sLeadership 341Wanda NanibushWe are Free Human Beings, Part Two 345Lori M. MainvilleIdle No More and Indigenous Nationhood 347Taiaiake AlfredPauwauwaein: Idle No More to The Indigenous NationhoodMovement 349Lesley BelleauIndigenous Nationhood Movement—Statement of Principles 354Idle No More Solidarity Spring: A Call to Action 356Idle No More and Defenders of the LandThe PKOLS Reclamation: Saturating Our Land With Stories 359Leanne Betasamosake SimpsonThe Movement that Shook the Indigenous Globe 363Andrea LandryThe Rise of the Native Rights-Based Strategic Framework:Our Last Best Hope to Save our Water, Air, and Earth 365Clayton Thomas-MullerThis is a Ceremony 379Tara Williamson TIMELINETimeline of Major Events Spanning the Winter We Danced 389Note on the proceeds from The Winter We Danced 411Native Youth Sexual Health Network Statement & ResourcesOn Recent Sexual Assault in Thunder Bay in Supportof Indigenous Women in Idle No More and All Survivorsof Violence 411Biographies of Contributors 415 Editors' Introduction Indigenous peoples have been protecting homelands; maintaining and revitalizing languages, traditions, and cultures; and attempting to engage Canadians in a fair and just manner for hundreds of years. Unfortunately, these efforts often go unnoticed—even ignored—until flash-point events, culminations, or times of crisis occur. The winter of 2012-2013 was witness to one of these moments. It will be remembered—alongside the maelstrom of treaty-making, political waves like the Red Power Movement and the 1969-1970 mobilization against the White Paper, and resistance movements at Oka, Gustefson’s Lake, Ipperwash, Burnt Church, Goose Bay, Kanostaton, and so on—as one of the most important moments in our collective history. “Idle No More,” as it came to be known, was a watershed time, an emergence out of past efforts that reverberated into the future. The clear lesson regarding this brief note of context is that most Indigenous peoples have never been idle in their efforts to protect what is meaningful to our communities—nor will we ever be. This most recent link in this very long chain of resistance was forged in late November 2012, when four women in Saskatchewan held a meeting called to educate Indigenous (and Canadian) communities on the impacts of the Canadian federal government’s proposed Bill C-45. The 457 pages of multiple pieces of legislation, an “omnibus” of new laws, introduced drastic changes to the Indian Act, the Fisheries Act, the Canadian Environmental Assessment Act, and the Navigable Water Act (amongst many others). Entitled Idle No More, this “teach-in” organized by Sylvia McAdam, Jess Gordon, Nina Wilson and Sheelah Mclean raised concerns regarding the removal of specific protections for the environment (in particular water and fish habitats), the improper “leasing” of First Nations territories, as well as the lack of consultation with the people most affected even where treaty and Aboriginal rights were threatened. With the help of social media and grassroots Indigenous activists, this meeting inspired a continent-wide movement with hundreds of thousands of people from Indigenous communities and urban centres participating in sharing sessions, protests, blockades and round dances in public spaces and on the land, in our homelands, and in sacred spaces. From the perspective of our collective and based on the curated articles in this book, the Idle No More movement coalesced around three broad motivations or objectives: The repeal of significant sections of the Canadian federal government’s omnibus legislation (Bills C-38 and C-45) and specifically parts relating to the exploitation of the environment, water, and First Nations territories. The stabilization of emergency situations in First Nations communities, such as Attawapiskat, accompanied by an honest, collaborative approach to addressing issues relating to Indigenous communities and self-sustainability, land, education, housing, healthcare, among others. A commitment to a mutually beneficial nation-to-nation relationship between Canada, First Nations (status and non-status), Inuit, and Metis communities based on the spirit and intent of treaties and a recognition of inherent and shared rights and responsibilities as equal and unique partners. A large part of this includes an end to the unilateral legislative and policy process Canadian governments have favoured to amend the Indian Act. Admittedly, the movement goes beyond even these issues. The creativity and passion of Idle No More necessarily revealed long-standing abusive patterns of successive Canadian governments in their treatment of Indigenous peoples. It brought to light years of dishonesty, racism and outright theft. Moreover, it engaged the oft-slumbering Canadian public as never before. Within four months, Idle No More moved beyond the turtle’s continental back and became a global movement with manifold demands. Idle No More is, in the most rudimentary terms, a culmination of the historical and contemporary legacies emerging from colonization and violence throughout North America and the world. These involve land theft, treaty violations, and many misunderstandings. There is therefore much to talk about, reflect upon, and take action to redress. In this way, Idle No More represents a unique opportunity: a chance to deepen everyone’s understanding of the circumstances and choices that have led to this time and place; and a forum for how we can come up with solutions together. This movement represents an important moment for conversations about how to live together meaningfully and peacefully, as nations and as neighbours. That being said, the nature and enormity of Idle No More meant that it was sometimes bewildering in scope and complexity. As it grew, the movement became broad-based, diverse, and included many voices. There were those focused on the omnibus legislation, others who mobilized to protect land and support the resurgence of Indigenous nations, some who demanded justice for the hundreds of missing and murdered Indigenous women, and still others who worked hard to educate and strengthen relationships with non-Indigenous allies. Many did all of this at once. Idle No More adopted a radically decentralized character, having no single individual or group “leader.” Instead, communities would join together for distinct purposes, temporarily or for long-term activism. Events were local, regional, and wide-scale. This often confused and frustrated those (particularly in the media) who looked for the “voice” of the movement or somebody who could—or would—speak on behalf of all participants. Idle No More, however, was inherently different. It defied orthodox politics. Indigenous women have always been leaders in our communities and many took a similar role in the movement. As they had done for centuries when nurturing and protecting families, communities, and nations, women were on the front lines organizing events, standing up and speaking out. Grandmothers, mothers, aunties, sisters, and daughters sustained us, carried us, and taught through word, song, and story. When Indigenous women were targeted with sexual violence during the movement, many of us organized to support those women and to make our spaces safer. Many also strived to make the movement an inclusive space for all genders and sexual orientations and to recognize the leadership roles and responsibilities of our fellow queer and two-spirited citizens. The movement also didn’t escape the heteropatriarchy that comes with several centuries of colonialism. We have more work to do collectively to build movements that are inclusive, respectful, and safe for all genders and sexual orientations. At almost every event, we collectively embodied our diverse and ancient traditions in the round dance by taking the movement to the streets, malls, and highways across Turtle Island. The powerful events and emotions of the round dance are captured beautifully in SkyBlue Mary Morin’s poem “A Healing Time”—which is why we started off the book in this way. It is also worth remembering how the dance started. Cree Elder John Cuthand explains the origin and significance of the dance: The story goes there was a woman who loved her mother very much. The daughter never married and refused to leave her mother’s side. Many years later the mother now very old passed away. The daughter’s grief was unending. One day as she was walking alone on the prairie her thoughts filled with pain. As she walked she saw a figure standing alone upon a hill. She came closer and saw that it was her mother. As she ran toward her she could see her mother’s feet did not touch the ground. Her mother spoke and told her she could not touch her. “I cannot find peace in the other world so long as you grieve,” she said, “I bring something from the other world to help the people grieve in a good way.” She taught her the ceremony and the songs that went with it. “Tell the people that when this circle is made we the ancestors will be dancing with you and we will be as one. The daughter returned and taught the people the round dance ceremony.” [1] In the winter of 2012-2013, our Ancestors danced with us. They were there in intersections, in shopping malls, and in front of Parliament buildings. They marched with us in protests, stood with us at blockades, and spoke through us in teach-ins. Joining us were our relatives, long-tenured and newly arrived Canadians, and sometimes, when we were lucky, the elements of creation that inspired action in the first place. Speaking of inspiration, the impact of Chief Theresa Spence’s fast on the movement—which many in this book speak about—cannot be understated. We also danced to honour and protect the fasting Ogichidaakwe, who went without food for six weeks on Victoria Island in Omàmìwinini (Algonquin) territory, Ottawa, to draw attention to unfulfilled treaties and the consequences on her community. While originally unrelated to any legislation or to those four Saskatchewan women, her simultaneous protest galvanized the movement. Her commitment provided an urgency that motivated our communities and our leaders to confront the legacy of this colonial relationship. Her sacrifice encouraged so many others to act. A unique aspect of Idle No More is that the movement often went around mainstream media, emerging in online and independent publications as articles, essays, and interviews. This was the first time we had the capacity and technological tools to represent ourselves and our perspectives on the movement and broadcast those voices throughout Canada and the world—we wrote about the movement while it was taking place. Through social media—but also through good old word of mouth and discussions in lodges and kitchen tables—these words spread quickly and dynamically, trending through venues like Twitter and Facebook. Never before have Indigenous and non-Indigenous writers and artists presented to Canadians such rich art, stories, and expressive forms to others in such personal, intimate, and dynamic ways that provoke and evoke visions of the past, present, and future. During the winter we danced, the vast amount of critical and creative expressions that took place is like the footprints we left in the snow, sand, and earth: incalculable. And, for the most part, it was full of a positive, creative, and joyful energy that continues to spark critical dialogues. The Winter We Danced is a collection of much of this important work and a hopeful contribution to the new trajectories of Idle No More and the new movements to come. This book reflects what the movement represents in our history and asks critical questions about the state of Indigenous activism today. More importantly, it also gifts us a look into our future. Like a round dance, readers are invited to reflect upon this beautiful and significant moment, to remember, celebrate, think, and contribute to change we all can benefit from. The Winter We Danced hopes to serve as a space for everyone to join in, and maybe even inspire some more movement. The Winter We Danced brings together the writings of both actors and activists within Idle No More but also Indigenous and non-Indigenous thinkers, organizers, leaders, artists and advocates—all of whom in various ways are embedded in community and their homelands. We begin with “First Beats”—a group of writing that captures the origins of the movement. “Singers and Dancers” builds upon these beginnings with a series of critical perspectives on core issues and events throughout the movement. “Image Warriors” features some of the most influential and powerful visual art emerging during the movement. “Friendships” reflects our relationships with supporters and allies across lines and borders, while “Next Steps” considers where we might collectively go from here. The resulting volume is an ambitious primer on the history of Idle No More and its implications, but also provides a platform for responses to the movement’s very existence. This collection has been curated by a group of Anishinaabeg and Neyihaw editors who were part of the movement at various stages and, in some cases, helped shape it. We reached out to colleagues and friends in the north, the west and the east to bring their issues and voices into the book. There are, however, some unfortunate absences in the book as a result of time constraints. Finally, it should be stated that The Winter We Danced is not a complete body of work documenting the movement nor a comprehensive analysis of Idle No More. We have included as many voices as possible from the many who acted and danced and sang and lived in an incredibly diverse movement. At the same time, we have tried to provide a detailed overview of major events over a very complex time. Intended to be read by diverse audiences, this collection is ensconced with distinct politics and perspectives that do not always represent the ideas of all members of the collective. The text will serve as an invitation for those within Indigenous nations, Canada, and elsewhere to learn about Idle No More, reflect on this moment in history, and consider possibilities for the future of Indigenous and non-Indigenous relationships. The spirit and the work of the winter we danced continues, like it always has, into the future. [1] See: creeliteracy.org/2012/12/19/elder-john-cuthand-shares-the-story-of-the-round-dance/
