Wasáse: Indigenous pathways of action and freedom

Stark, Heidi Kiiwetinepinesiik

doi:10.1016/j.soscij.2006.04.007

Cited by 25 publications

(46 citation statements)

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“…Colonial domination, desecration, annihilation, and assimilation violate Indigenous understandings and beliefs about natural law and defy the basic sense of order, honour and trust that our ancestors developed over thousands of years on Great Turtle Island (Alfred, 2005;BraveHeart, 2003;Duran, 2006). As Onkwehon:we Peoples, this sense of order guides us to live in respectful relationships with all of our relations in our own Homelands.…”

Section: The "Attachment Disruption" and Chaos Of Colonisationmentioning

confidence: 99%

“…As such, it is crucial to realise that the "attachment disruption" of colonisation is both historical and contemporary, complex, and multifaceted. Within the first 100 years of colonisation, 95 percent of our Indigenous relatives, who numbered in the many millions across Turtle Island, were massacred (Alfred, 2005;Brave Heart & DeBruyn, 1998;Monture-Angus, 1999;Thorton, 1987;). The "prison of grass" (Cardinal, 1969) that is the reserve system, which was established by way of brutal genocidal warfare, forced dislocation from our vast traditional territories, and mass starvation, cut us off from our Homelands and our ways of sustaining ourselves (Alfred, 2005;Monture-Angus, 1999;Thorton, 1987;).…”

Section: /22mentioning

confidence: 99%

“…Within the first 100 years of colonisation, 95 percent of our Indigenous relatives, who numbered in the many millions across Turtle Island, were massacred (Alfred, 2005;Brave Heart & DeBruyn, 1998;Monture-Angus, 1999;Thorton, 1987;). The "prison of grass" (Cardinal, 1969) that is the reserve system, which was established by way of brutal genocidal warfare, forced dislocation from our vast traditional territories, and mass starvation, cut us off from our Homelands and our ways of sustaining ourselves (Alfred, 2005;Monture-Angus, 1999;Thorton, 1987;). The Indian Act of 1876, which created reservations, suppressed our governance systems, disinherited our traditional matriarchal leaders, and imposed membership and status requirements that disrupted our kinship systems (Lawrence & Anderson, 2005;Monture-Angus, 1999).…”

Section: /22mentioning

confidence: 99%

“…It is this experience of our existence on our own terms that must be recalled and centred. As Indigenous Peoples, it is a way of asserting the truth of our authentic selves in the face of colonial violence and it is a way of asserting that we continue to exist in the face of ongoing attempted annihilation (Alfred, 2005;Dudgeon et al, 2017;Duran, 2006). To call forward the greatness of our ways and the peace and respect that lay at the foundation of our traditional self-determining Indigenous societies references and enlivens a cultural and ancestral relational imprint that becomes the foundation of our healing-a cultural and relational imprint that is no longer about colonial violence and domination (Dupuis-Rossi, 2018).…”

Section: /22mentioning

confidence: 99%

“…It is this repeated violence that mirrors the relationship imposed by the settler state on Indigenous Peoples. Under colonial rule, we have not been free to be our genuine and authentic Indigenous selves, let alone thrive as nations and confederacies of Peoples (Brokenleg & James, 2013;Alfred, 2005).…”

Section: Introductionmentioning

confidence: 99%

See 4 more Smart Citations

Resisting the “Attachment Disruption” of Colonisation Through Decolonising Therapeutic Praxis: Finding Our Way Back to the Homelands Within

Dupuis-Rossi¹

2020

Psychotherapy and Counselling Journal of Australia

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This article provides a theoretical framework and practical applications for an Indigenous-centred decolonising therapeutic practice. I define and critique the concept of the “attachment disruption” of colonisation and its impacts on Indigenous Peoples and, specifically, Indigenous clients. I discern and differentiate colonial forms of power, which are based in domination and violence, from Indigenous forms of power rooted in cultural traditions and connections to ancestral territories. Case examples illustrate ways of working therapeutically with the “attachment disruption” of colonisation as it concerns “residential school trauma,” “lateral violence,” and “addictions”. The importance of externalising the impacts of colonial violence and centring Indigenous cultural and relational imprints is the foundation of this decolonising therapeutic praxis.

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Section: The "Attachment Disruption" and Chaos Of Colonisationmentioning

confidence: 99%

Section: /22mentioning

confidence: 99%

Section: /22mentioning

confidence: 99%

Section: /22mentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

See 3 more Smart Citations

Resisting the “Attachment Disruption” of Colonisation Through Decolonising Therapeutic Praxis: Finding Our Way Back to the Homelands Within

Dupuis-Rossi¹

2020

Psychotherapy and Counselling Journal of Australia

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States’ culpability through time

Collins

2024

Philos Stud

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Some contemporary states are morally culpable for historically distant wrongs. But which states for which wrongs? The answer is not obvious, due to secessions, unions, and the formation of new states in the time since the wrongs occurred. This paper develops a framework for answering the question. The argument begins by outlining a picture of states’ agency on which states’ culpability is distinct from the culpability of states’ members. It then outlines, and rejects, a plausible-seeming answer to our question: that culpability transmits from a past state’s action to a present state just if the two states share a numerical identity, for example as determined by international law. I advocate a different answer: culpability transmits from a past action to a present state to the extent that the present state ‘descends from’ the aspects of the past state that underpinned the past action. One potential upshot is that some present-day settler-colonies (such as Australia) are culpable for the centuries-ago invasion of their lands by European powers—even though these states did not perform these invasions and indeed did not exist at the time.

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Placed: Respect for Existing Value in Decolonizing Philosophy

Switzer

2023

Hypatia

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In “Rescuing Conservatism: A Defense of Existing Value,” G. A. Cohen offers an anticapitalist philosophy of valuing that takes as given the existence itself of particular valuable and valued things, and commitment through time to cherishing relationships to them. In this article, I argue that “being placed,” in precolonial senses, and decolonial “being in” and “seeking place,” are the givens of being valuing, living creatures among valuing, living creatures. Valuing as placed and valuing being placed are intrinsic to decolonial feminist resistance to the gendered, racialized, and denatured ideological warfare on the terms of life. Place is not one among other values; place and placed temporality must be accepted as given. In place, the past is living in the present. Placed decolonial valuing is the only resistance to solipsistic destruction of all that has value, to a coloniality that would fragment the past to destroy the life force of the capacity to value present existing and living. Thus I bring Cohen's rescuing valuable things, and the capacity to value them, to intergenerational, interspecies, temporally located placedness shared across diverse peoples prior to fifteenth- and sixteenth-century conquests and nineteenth-century imperialism, and in perpetual resistance to contemporary settler societies and coloniality.

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Wasáse: Indigenous pathways of action and freedom

Cited by 25 publications

References 0 publications

Resisting the “Attachment Disruption” of Colonisation Through Decolonising Therapeutic Praxis: Finding Our Way Back to the Homelands Within

Resisting the “Attachment Disruption” of Colonisation Through Decolonising Therapeutic Praxis: Finding Our Way Back to the Homelands Within

States’ culpability through time

Placed: Respect for Existing Value in Decolonizing Philosophy

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