For Indigenous Eyes Only: A Decolonization Handbook (School of American Research Native America) Review

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For Indigenous Eyes Only: A Decolonization Handbook (School of American Research Native America) ReviewWhile offering useful guides and interventions for assisting Indigenous communities to comprehend and disrupt the distructive systems of colonization, and the importance of understanding, in general terms, the impacts of colonization on our daily lived lives and social interactions among one another--Indigenous to Indigenous-- this text, although stating it covers "North America," conspicuously makes invisible, and completely erases Mexico, as well a significant portion of the Southwest and the South. There existed and exist to this day dramatically different U.S. policies towards Indigenous peoples in non-reservation spaces, and these Indigenous North Americans are off the radar screen of these authors. It is understandable that reservation and reserve-based Indigenes, whose official Federal identities were established through relocations, displacements, sexualized violence and genocidal policies of mass destruction from the 18th through the 19th century, are urgently concerned about de-tribalization, dispossession, de-enrollment, and false representation in enrollments. These are important concerns for the sustainability of all of our Indigenous traditions, languages, religions, natural resources, health, education, social equity, and political autonomy in the face of increasing threats against Indigenous sovereignty and lifeways, hemispherically, through the strengthening of globalization, NAFTA, and militarization. At a time when questions of solidarity among ALL North American Indigenous peoples is seriously at risk and in question, this particular form of intervention falls short.
This text is problematic on numerous levels. First, it limits the definition of 'Indigenous' in 'North America' to Canada and the U.S. This approach is hegemonic due to the privileging of the Indigenes primarily colonized by either Anglo-Saxon and/or French colonizers and militarisms, and limits the range of Indigeneity to those who are now enrolled and/or reservation-based, thus misleading readers that Indigeneity begins and ends at the borders of interned spaces of the Anglo settlement socieity. For reasons not explained, nor regarded by the authors as relevant, or necessary to their analysis of colonization and decolonization in 'North America'(note: the Index does not even provide a reference to Mexico, nor the Spanish colonization in North America)the authors disregard the much longer experiences of colonization by the Indigenes of the areas of the U.S. below the 34th parallel, who dominantly experienced a FIRST wave of Spanish colonization, and a SECOND wave of Anglo settler society colonization, and who were 'de-tribalized' and dispossessed, indentured, and racialized during the violent purges of both the Spanish project, as well as the Confederate States of America (CSA) invasion. Please remember that in and just after 1861, Texas, New Mexico, and Arizona seceded with the CSA at the 34th parallel, officially. Also recall, that the slave-holding five 'civilized tribes' of "Indian Territory," in Oklahoma, also seceded with the CSA in 1861, and thereby sanctioned the dispossesion and de-tribalization of MIGRATORY and horse-culture Indigenous full-blood and mixed blood (mestizo/metis) peoples in the 'Southwest'-borderlands in order to make expansion of slavery policies and lifestyles into areas of Texas, New Mexico and Arizona. All along the Mexico-U.S. border, today, therefore, are millions of dispossed Indigenous people, who have strong religious, language, medicine, ancestral, matrilineal, political ties to the land--on the Mexico AND the U.S. side. Recall, the U.S. invasion and theft of what is now problematically termed the 'Southwest', sliced a contestable militarized wall through tribal communities from Brownsville to San Diego. These are what we may term 'transnational' and 'diasporic' Indigenous communities, who by the violent social, political and economic policies of genocide practiced by not only in the configurations of the Spanish, and Anglo colonization projects, but also practiced by Indigenous peoples of North America in "Indian Territory," have had their 'official' identities robbed from them. Yet, their identities and their Indigenous ways of life endure today.
Today, it is vitally important for scholars--both Indigenous (from North America, Central America, South America, Pacific Islander, and from all the continents of Earth) and non-Indigenous doing anti-globlazation and anti-capitalism research and community-based education to challenge and refuse this particular approach to 'Indigenous' studies in the transnational field, especially those who are wanting to understand and to theorize the complex processes of Indigeneity, beyond borders, beyond nationalisms, beyond hegemonic and Anglo-colonized/dominated privileged spaces in the Global North which tend to (perhaps without conscious intention, yet show a considerable lack of critical inclination) replicate and perpetuate colonizer ideologies of racism, sexism, classism, racialization, stereotyping, division, hierarchy and patriarchy.
Interventions? The visual on this cover is incredibly problematic. From the get-go this symbology, this sign and what it signifies is exclusion and separatism. With the term "Indigenous" merged with it (which traditionally goes against many Indigenous cultures ways of approaching problems and solution-making)the viewer can be confused about meaning. Immediate questions that arise: who is the audience? how can the visuals better communicate for the authors WHY exclusion and walls are necessary for their project? Unfortunately, the symbolism makes the authors appear to be sanctioning the separate sphere, socially and politically, of 'North America' (ONLY Canada and U.S.) 'Natives' (only if the individual is enrolled, therefore delegitimizing the trauma, violence, crisis, isolation of the non-enrolled's histories), apart from all the REST of Indigenous people of North America. This raises many flags of English-only privilege, xenophobia, fear, hatred... Is it worth it?
Given the rigid boundaries, and unconvincing explanations provided for them, in this text, throughout, it would help interested researchers to know a bit more, in the introduction, about the causes, reasons, explanations for taking the separatist position which marginalizes and makes 'un-normal' and 'un-natural' Indigenous people who are tribal and have land bases which are unrecognized by either the U.S., Canada and Mexico corporate-capitalist policies. As well, it would be good for the authors to acknowledge the existence of those who they make invisible in this text. Given the name power of the authors this is another text (of too many, sadly) generated in the U.S. academy that powerfully influence the uncritical non-Indigenous as well as the Indigenous readers who would take this as the 'bible.' This position of separatism needs to be articulated upfront and theorized for the readership.
The title should clearly and acurrately reflect who is 'disallowed' from reading this text. For example, define "Indigenous" in the subtitle boldly and outright! Maybe: Native Americans from the U.S. and Canada who are enrolled through the blood-quantum policy." Then, everyone knows the agenda, upfront, and can make a decision about the usefulness and application to national, hemispheric, international, transnational, borderland, and global Indigenous issues.
Perhaps, the authors should re-think their position of control over the term "Indigenous." It does not belong exclusively to Canadian and U.S. enrolled Indigenes. Nor does it belong exclusively to this hemisphere, and is highly contestable as it is used in this text.
As a teacher in higher education, and an Indigenous woman, I'm not sure how and if I could use this text due to the numerous challenges and oversights it presents, as my research is primarily focused on North American Indigenous women's social movements specific to the Mexico-U.S. borderlands. I certainly COULD NOT use it in a borderlands university context where the identities of most of my students are transnational Indigenous peoples, and where their lives are impacted on a daily basis by the very problems that these authors uncritically underserve: Yaqui, T'ohono O'odham, Jumano Apache and Lipan Apache, etc. It would certainly cause a riot and justifiable outrage due to the rigid, exclusionary and offensive positions taken.
I sincerely hope that these authors take these words, offered in collegiality and serious concern for North American Indigenous peoples whose histories, lives and human rights their text most painfully excludes and holds separate as unequal.
For Indigenous Eyes Only: A Decolonization Handbook (School of American Research Native America) OverviewRecognizing an urgent need for Indigenous liberation strategies, Indigenous intellectuals met to create a book with hands-on suggestions and activities to enable Indigenous communities to decolonize themselves. The authors begin with the belief that Indigenous Peoples have the power, strength, and intelligence to develop culturally specific decolonization strategies for their own communities and thereby systematically pursue their own liberation. These scholars and writers demystify the language of colonization and decolonization to help Indigenous communities identify useful concepts, terms, and intellectual frameworks in their struggles toward liberation and self-determination. This handbook covers a wide range of topics, including Indigenous governance, education, language, oral tradition, repatriation, images and stereotypes, and truth-telling. It aims to facilitate critical thinking while offering recommendations for fostering community discussions and plans for meaningful community action.

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