Red Rooms By Cherie Dimaline

Wayne Yang in “Decolonization Is Not a Metaphor,” this project also takes into consideration the Native feminist work done by Lindsay Nixon which emphasizes a necessitate to not hierarchically dichotomizes land work and relational work and to understand praxis which focuses on harm reduction to not necessarily constitute decolonization, but to still possess value as it offers a way of surviving. In responding to Billy Ray Belcourt’s call for Indigenous studies to attune itself to the small worlds of the ordinary, this paper articulates the possible ways in which trauma-focuses therapy might provide decentralized ways for Black and Indigenous communities to not only grapple with their own trauma, but assist those in their communities with trauma as well. While this work may not be properly decolonizing insofar as it, as a practice, does not look towards land repatriation, it certainly enables decolonizing work insofar as the traumas endured by activists in both Indigenous and Black struggles like Standing Rock or #BlackLivesMatter need to be addressed in full or else we risk debilitating those who are constantly on the front lines of violence. Not only this however, but our own communities carry with them histories of trauma regardless of direct confrontation with violence. In fact, as David Marriott has articulated, it is of the utmost importance that we understand that it is the afterwardness of

Leanne Betasamosake is a popular Indigenous writer who’s had growing experience throughout her life writing numerous of books in multiple of genres, which speak particularly upon Indigenous issues alongside of the playful stories and poetry she enjoys sharing. Leanne is part of the Annishnaabe community and proudly acknowledges her ethnic background and her tradition. “This Accident of Being Lost” written by Leanne Simpson successfully attempts to discuss the underlying issues surrounding Indigenous people and government conspiracy, she views the different types of ways in which love can be expressed and how the mind is deceiving in terms of forgetting old love. The author relates real life issues to her poems written in her book attaching a deep connection. One of the reasons why I chose to write about this book was its connection to one of many discussions we all have, there’s living moments of significant stories, lyrics and poetry she includes in her book. Leanne hasn’t failed to give an authoritative author reader connection in really making one explore the emotion in the book and understand the factual meaning behind her words.

Decolonisation is certainly not an indigenous issue; it really is for all Australians to take responsibility. Some practical and conceptual challenges in implementing stages of decolonisation in my opinion involves the first phase of rediscovery and recovery this is a basis phase, where people rediscover their history, their traditional practices, their language and form some kind of new connection with the country. It basically is a time of a new sense of identity. Whoever arrives at this stage does it by accident, desperation, and curiosity or simply by fate. The mourning phase is where people experience feelings of anger and injustice, for the healing to begin they need time for expression; this stage can also trigger the rediscovery and recovery stage. The most crucial phase is the dreaming phase, throughout this stage people who are colonized have the right and permission to explore their own culture and start thinking about their future dreams and goals. However, if this phase is cut short or disrupted it could prove to be very dangerous even disastrous. From the dreaming phase follows the phase commitment where you see a direction in which society moves, people will combine their voices in a clear statement of their wanted direction. The Action phase is more pro-active rather than reactive, it is not the responsive action to challenge the injustices happening, it is not a revival action it simply is a positive action taking

In Canada, colonization has stripped Indigenous peoples of their land, tradition and culture. Since the arrival of settlers the original people on this land have been forced into assimilating into a world and lifestyle that is not their own. This includes taking children away from their parents and putting them into residential schools where there languages would be lost and names would be changed, solely so they could leave the land and resources for the colonizers to use. This has left an impact on indigenous people that is still relevant, they still continue to fight for rights to their land and rights to traditions such as hunting and fishing. Indigenization is important today so that as a country the people in Canada can atone for their

The reification of these peoples seems to only operate on discourses, resembling the ancestral times when its inhabitants were “purely” indigenous. Currently, the “indigenousness”, no longer means isolation, and a contemplative lifestyle; the Rousseauian noble savage, as portrayed by privileged groups and organic State’s intellectuals, has decided to raise its voice and self-define. From Acteal to Cherán, from Tosepan Titaniske to Skinal Nichimetik, from community police corps to transnational immigrants, the (de)construction and (re)configuration of identity points out a new meaning of decolonization. Among these political entities, self-definitions vary as much as their languages, however the First nations new identities are not only an oxymoron of socio-cultural dynamics, but the representation of contemporary process of autonomy and self-determination. Although the question on how

The film, If These Walls Could Talk directed by Nancy Savocaset and Cher, is a trilogy of stories played out of the same house with different occupants, spanning over 40 years. Each segment contains stories about various women dealing with unexpected pregnancies and their thoughts of abortion. These turn of events happened during a time where women’s rights activism in the US is at the head of political and ethical issues. During this time it was frowned upon for women to have freedom of their reproductive lives. In this film, director Nancy Savocaset and Cher prove that access to birth control and safe and legal abortion is a form of power and that allowing women to make decisions about how they would handle an unexpected pregnancy with or without the consent of the other party, or

It has been three years since I read the book “The Magic” by Rhonda Byrne. It says you will attract what you desire and to be grateful for all the blessings. Since then I’ve been counting my blessings in my journal. However, I’ve bad days, still not rich, and my health isn’t 100%.

Losing It by Emma Rathbone was far from a favorite of mine. While I loved the idea of telling the story of a 26 year old virgin who was insecure about her lack of sexual experience the story fell flat from everything I was expecting.

The red liquid, first introduced by Abbe Faria, plays a vital role throughout the book. The red liquid is introduced to Edmond when Abbe Faria has a fit and tells Dantes that this liquid needs to be poured into his mouth to keep him alive. This liquid is also important when Dantes is gaining his revenge on the Villeforts. After Dantes’ slave saves the Villeforts and Madame Villefort’s son is knocked unconscious, the red liquid is poured into his mouth to revive him. Dantes also makes a note to Madame Villefort that this liquid is toxic when too much is applied. This directly leads to Madame Villefort requesting some from Dantes so she can ruin her family.

It’s surprising how indigenous cultures have survived through generations and against unthinkable odds, colonisation, assimilation, and intervention. This is all in view of the power of the stories, told by indigenous individuals orally and now through writing. Each indigenous story has an encoded message of law, land, place, knowledge, experience and survival. It fundamentally is a basic script for indigenous cultural identity. Stories that are told by indigenous hold a great deal more importance than just words. Writing indigenous stories takes us to a culturally risky space where writers can write and own stories to which they have no claim, no connection and no responsibility (Janke, 2009).

Lessons of the past are at the core of future actions toward social change. The best strategies to achieve change are found by looking at key moments of change in the past and using them to guide exploration in a current context. This essay aims to explore movements for growing awareness of Aboriginal history, solidarity and depth of scholarship in the past to then answer the questions of what are the key areas for change today. By taking a critical look at history, I am to discuss the potential for change today, centered around recognized social representation in the community as avenues of social mobility. Change shall be best achieved in the streets, powered by strong themes of cultural identity that defines an authentic identity for

I agree with Michael Dodson through establishing the twin projects for Aboriginal people. The first twin project is self identification which is essential that the Aboriginal people to self identify themselves and to actually break away from the representations that the colonisers’ gave implied on them. Michael Dodson argues that one has the right to control their identity to broader the right to self identification ( Dodson 2003, pg 22) that he is trying to make the Aboriginal people to develop an identity of their own. A Positive reinforcement that Dodson has placed that is found in the article is the Un study that gave recognition for aboriginal people’s right and that they are being heard an has made an impact for Aboriginal people to find their own self identity and It is a way to ensure that Indigenous peoples can direct their cultural, economic and social development and participate fully in the democratic life of the entire community

Leanne Simpson’s “Islands of Decolonial Love” is an exploration of the lives and complexity of Indigenous people and their communities. She writes of the pain many Indigenous people experience as a result of colonial practices, which are still in effect today. Despite this, her collection of poetry and prose is not a despairing work but rather a book that inspires and creates paths for love and Indigenous revival. It is important to note that reciprocity is a major principle among Indigenous communities. It is the practice of both giving and receiving to create balance in a relationship with anyone and anything. In “Islands of Decolonial Love” reciprocity is done through Simpson sharing her work and us, the audience, reading and listening

Carter has directed the narrative mostly, although not completely, from the older woman in the text, speaking back on the past (therefore past tense) as a first person narrative. There is interjections of dialogue throughout the text, although it is mostly constructed as a written text, as if the older women is writing in a diary, but has interjections of dialogue, possibly showing her memory traveling back and replaying moments. This is shown via the narrator speaking as if she remembers them, and then refers to them, such as: ‘And, ah! His castle’, ‘And surrounded by so many mirrors!’ These interjections break up the text, and give it more a feeling of an

Raven Noskey is a young Indigenous female that had been apprehended from her biological family at birth, thus separating her from her cultural roots. Through the act of the 60’s Scoop, she had been apprehended by social workers from her Indigenous home and had been taken in by a non-Indigenous family- that is unaware and uneducated toward her background- thus, separating Raven from the important knowledge of understanding her culture.