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YOU ARE THE REASON

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Indigenous Feminism Without Apology by Andrea Smith
We often hear the mantra in indigenous communities that Native women arenât feminists. Supposedly, feminism is not needed because Native women were treated with respect prior to colonization. Thus, any Native woman who calls herself a feminist is often condemned as being âwhite.â
However, when I started interviewing Native women organizers as part of a research project, I was surprised by how many community-based activists were describing themselves as âfeminists without apology.â They were arguing that feminism is actually an indigenous concept that has been co-opted by white women.
The fact that Native societies were egalitarian 500 years ago is not stopping women from being hit or abused now. For instance, in my years of anti-violence organizing, I would hear, âWe canât worry about domestic violence; we must worry about survival issues first.â But since Native women are the women most likely to be killed by domestic violence, they are clearly not surviving. So when we talk about survival of our nations, who are we including?
These Native feminists are challenging not only patriarchy within Native communities, but also white supremacy and colonialism within mainstream white feminism. That is, theyâre challenging why it is that white women get to define what feminism is.
DECENTERING WHITE FEMINISM
The feminist movement is generally periodized into the so-called first, second and third waves of feminism. In the United States, the first wave is characterized by the suffragette movement; the second wave is characterized by the formation of the National Organization for Women, abortion rights politics, and the fight for the Equal Rights Amendments. Suddenly, during the third wave of feminism, women of colour make an appearance to transform feminism into a multicultural movement.
This periodization situates white middle-class women as the central historical agents to which women of colour attach themselves. However, if we were to recognize the agency of indigenous women in an account of feminist history, we might begin with 1492 when Native women collectively resisted colonization. This would allow us to see that there are multiple feminist histories emerging from multiple communities of colour which intersect at points and diverge in others. This would not negate the contributions made by white feminists, but would de-center them from our historicizing and analysis.
Indigenous feminism thus centers anti-colonial practice within its organizing. This is critical today when you have mainstream feminist groups supporting, for example, the US bombing of Afghanistan with the claim that this bombing will free women from the Taliban (apparently bombing women somehow liberates them).
CHALLENGING THE STATE
Indigenous feminists are also challenging how we conceptualize indigenous sovereignty - it is not an add-on to the heteronormative and patriarchal nationstate. Rather it challenges the nationstate system itself. Charles Colson, prominent Christian Right activist and founder of Prison Fellowship, explains quite clearly the relationship between heteronormativity and the nation-state. In his view, samesex marriage leads directly to terrorism; the attack on the ânatural moral orderâ of the heterosexual family âis like handing moral weapons of mass destruction to those who use Americaâs decadence to recruit more snipers and hijackers and suicide bombers.â
Similarly, the Christian Right World magazine opined that feminism contributed to the Abu Ghraib scandal by promoting women in the military. When women do not know their assigned role in the gender hierarchy, they become disoriented and abuse prisoners.
Implicit in this is analysis the understanding that heteropatriarchy is essential for the building of US empire. Patriarchy is the logic that naturalizes social hierarchy. Just as men are supposed to naturally dominate women on the basis of biology, so too should the social elites of a society naturally rule everyone else through a nation-state form of governance that is constructed through domination, violence, and control.
As Ann Burlein argues in Lift High the Cross, it may be a mistake to argue that the goal of Christian Right politics is to create a theocracy in the US. Rather, Christian Right politics work through the private family (which is coded as white, patriarchal, and middle-class) to create a âChristian America.â She notes that the investment in the private family makes it difficult for people to invest in more public forms of social connection.
For example, more investment in the suburban private family means less funding for urban areas and Native reservations. The resulting social decay is then construed to be caused by deviance from the Christian family ideal rather than political and economic forces. As former head of the Christian Coalition Ralph Reed states: âThe only true solution to crime is to restore the family,â and âFamily break-up causes poverty.â
Unfortunately, as Navajo feminist scholar Jennifer Denetdale points out, the Native response to a heteronormative white, Christian America has often been an equally heteronormative Native nationalism. In her critique of the Navajo tribal councilâs passage of a ban on same-sex marriage, Denetdale argues that Native nations are furthering a Christian Right agenda in the name of âIndian tradition.â
This trend is equally apparent within racial justice struggles in other communities of colour. As Cathy Cohen contends, heteronormative sovereignty or racial justice struggles will effectively maintain rather than challenge colonialism and white supremacy because they are premised on a politics of secondary marginalization. The most elite class will further their aspirations on the backs of those most marginalized within the community.
Through this process of secondary marginalization, the national or racial justice struggle either implicitly or explicitly takes on a nation-state model as the end point of its struggle - a model in which the elites govern the rest through violence and domination, and exclude those who are not members of âthe nation.â
NATIONAL LIBERATION
Grassroots Native women, along with Native scholars such as Taiaiake Alfred and Craig Womack, are developing other models of nationhood. These articulations counter the frequent accusations that nation-building projects necessarily lead to a narrow identity politics based on ethnic cleansing and intolerance. This requires that a clear distinction be drawn between the project of national liberation, and that of nation-state building.
Progressive activists and scholars, while prepared to make critiques of the US and Canadian governments, are often not prepared to question their legitimacy. A case in point is the strategy of many racial justice organizations in the US or Canada, who have rallied against the increase in hate crimes since 9/11 under the banner, âWeâre American [or Canadian] too.â
This allegiance to âAmericaâ or âCanadaâ legitimizes the genocide and colonization of Native peoples upon which these nation-states are founded. By making anti-colonial struggle central to feminist politics, Native women place in question the appropriate form of governance for the world in general. In questioning the nation-state, we can begin to imagine a world that we would actually want to live in. Such a political project is particularly important for colonized peoples seeking national liberation outside the nation-state.
Whereas nation-states are governed through domination and coercion, indigenous sovereignty and nationhood is predicated on interrelatedness and responsibility.
As Sharon Venne explains, âOur spirituality and our responsibilities define our duties. We understand the concept of sovereignty as woven through a fabric that encompasses our spirituality and responsibility. This is a cyclical view of sovereignty, incorporating it into our traditional philosophy and view of our responsibilities. It differs greatly from the concept of Western sovereignty which is based upon absolute power. For us absolute power is in the Creator and the natural order of all living things; not only in human beings⌠Our sovereignty is related to our connections to the earth and is inherent.â
REVOLUTION
A Native feminist politics seeks to do more than simply elevate Native womenâs status - it seeks to transform the world through indigenous forms of governance that can be beneficial to everyone.
At the 2005 World Liberation Theology Forum held in Porto Alegre, Brazil, indigenous peoples from Bolivia stated that they know another world is possible because they see that world whenever they do their ceremonies. Native ceremonies can be a place where the present, past and future become copresent. This is what Native Hawaiian scholar Manu Meyer calls a racial remembering of the future.
Prior to colonization, Native communities were not structured on the basis of hierarchy, oppression or patriarchy. We will not recreate these communities as they existed prior to colonization. Our understanding that a society without structures of oppression was possible in the past tells us that our current political and economic system is anything but natural and inevitable. If we lived differently before, we can live differently in the future.
Native feminism is not simply an insular or exclusivist âidentity politicsâ as it is often accused of being. Rather, it is framework that understands indigenous womenâs struggle as part of a global movement for liberation. As one activist stated: âYou canât win a revolution on your own. And we are about nothing short of a revolution. Anything else is simply not worth our time.â
Andrea Smith is Cherokee and a professor of Native American Studies at the University of Michigan, Ann Arbor, and co-founder of Incite! Women of Color Against Violence and the Boarding School Healing Project.
_____________________________
R.I.S.E.: Radical Indigenous Survivance & Empowerment https://www.facebook.com/RISEIndigenous ___________________________________________.
I am going to print this out, laminate it, and keep it with my gloves and spade.
Birth matters..
Wise words to my ladies! Artist: Elin Eplet
Doulas are worth the money!!
How are you improving birth?
By speaking out?
By becoming a part of your birthing community?
By supporting mothers with similar stories to your own?
By refusing to accept that this is âjust how things areâ?
Submit you photo and sign up for an Improving Birth rally in your area today!
It can get pretty confusing with all the different information out there about nutrition which is why the guys at Womenâs Health  asked several nutritionists to set the record straight on some of the biggest healthy-eating myths around.
Myth: Frozen Fruits and Veggies Are Less Nutritious Than Fresh Ones
"Frozen fruits and vegetables are flash-frozen within hours of being picked, locking in a majority of the nutrients," says Joy Bauer, M.S., R.D., the nutrition and health expert for NBCâs TODAY Show and founder of NourishSnacks. She recommends taking advantage of fresh produce when you canâbut keeping a stash of frozen produce on-hand for times when youâre in a rush or you canât buy that item fresh because itâs not in-season.
Myth: You Need to Cleanse or Detox
"The body already does that for you," says Kristin Kirkpatrick, M.S., R.D., a wellness manager at the Cleveland Clinic Wellness Institute. "You donât need a buy a juice or pill to accomplish that."
Myth: You Have to Count Calories to Lose Weight
"Consuming 100 caloriesâ worth of cupcakes, soda, or French fries is not the same as eating 100 calories of vegetables or brown rice," says Keri Glassman, R.D., a Womenâs Healthcontributor. "I tell clients to stop getting caught up in the number of calories and instead focus on where you are getting them from." If youâre mindful and consume the vitamins and minerals your body needs, youâll be able to drop pounds without becoming obsessive about calorie counting. AMEN TO THIS!!!!!!!!!!!!!!!!!
Myth: One Type of Diet is Better Than Others
"The reality is weâre all individuals with unique needs, likes/dislikes, and intolerances," says Katie Cavuto, M.S., R.D., the dietician for the Phillies and the Flyers. "We have to take time to listen to our bodiesâ needs to truly determine what works for each of us."
Myth: Eating Fat will Make You Fat
"According to abundant amounts of research, the opposite is true," says Kirkpatrick. Granted, what kind of fat youâre eating makes a big difference. "Opt for healthy fats that promote cardiovascular healthâmonounsaturated and essential fatty acids," suggests Glassman. Find out how much of each type of fat you should be consuming.
Myth: A Juice Cleanse is a Great Way to Jumpstart Your Metabolism
"While juicing is great because youâre getting a lot of vitamins and minerals, most commercial juices are void of protein,"Â says Bauer. "You need protein to rev your metabolism and help steady blood sugar."Â If you really love to juice, only do it for one meal a dayâand make sure to add a scoop of Greek yogurt or protein powder to your drink. And if you donât love following a liquid diet, definitely donât feel like you have to juice.
Myth: Eggs are bad for you
"I have so many clients come to me who are egg-phobic," says Brooke Alpert, M.S., R.D., founder of B Nutritious. In reality, eggs are packed with nutrients; there are six grams of protein and five grams of fat in each one. "The combination of fat and protein promotes satiety,â says Michelle Davenport, Ph.D., R.D., a Silicon Valley nutritionist. And definitely donât discard the yolk. "Itâs full of essential fatty acids like DHA (for healthy brains!) and arachidonic acid," says Davenport.
Myth: Eating After 6 p.m. Causes Weight Gain
"It doesnât matter how late you eat, but rather what you eat," say Keri Gans, R.D., author of The Small Change Diet. âIf you eat more calories than your body needs, you will gain weightâeven if dinner was at 5 p.m. The problem is, most people who eat late at night are starved and wind up overeating.â
Myth: Itâs Important to Eat Several Small Meals Each Day
Mitzi Dulan, R.D., author of The Pinterest Diet, recommends sticking with three meals per day and one snack. Why? âEating five to six small meals can lead to unsatisfying meals,â she says. Also, when it feels like you never stop eating; itâs easy to take in too many calories.
Myth: Low- or No-Carb Diets Are Good for You
"Your brain needs carbs to function,"Â says Glassman. Granted, your brain doesnât need refined carbs like white bread, pasta, candy, and cookies. The best sources of healthy carbohydrates are whole grains, veggies, and fruits. "What matters is where you get your carbs from,"Â says Glassman. (Source - Womenâs Health)
Ana Teresa Barboza
This is absolutely stunning. love it!
Big world in a small bowl
(by e.mrk)
Mamma love
This is beautiful. And on the topic of sleepovers and kids getting stuck in uncomfortable situations: My mom and I had a code, ever since my first sleepover. I would always call home to say goodnight, and if I asked âHow is the cat doing?â, it meant that I wasnât comfortable and I wanted her to pick me up. I did use this code a few times, and whenever I did, my mom came up with the excuses for me. I was never stuck at a sleepover I didnât want to be at - and as a child with anxiety and social phobia, this was a great system.
posts like these are the reason i love tumblr
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Scarleteen just revamped Birth Control Bingo a 25-page guide to contraceptive options! The new edition includes a look at the history of each contraceptive method, including  some old-timey illustations :)Â
My personal favorite is withdrawal. Per usual, it is a delight to collaborate with Heather Corinna.Â
Via Buzzfeedâs list on why we need feminism in India.
Donât Confuse the Vâs
The one and only full spectrum woman's care birthing center in the nation. Here in Buffalo, New York I am so honored to be working with such a great care provider.
My April & May babies! Happy healthy home births are the way to go..