Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders^A − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities^B, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths^C, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges^D, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught^A is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct^B due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist^C as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Essential reading on, and beyond, Indigenous Peoples Day

Formerly known as Columbus Day, today is Indigenous Peoples Day in more than 80 (and counting) cities, counties and states. While official recognition of this day began in the late ‘70s, with the UN discussing the replacement of Columbus Day, resistance and challenge to said “holiday” existed in the hearts and minds of indigenous and native peoples long before cities or states began to observe Indigenous Peoples Day.

As land defenders − people who are working for indigenous territories to be protected from contamination and exploitation − we see Indigenous Peoples Day as progress; it signals a crucial shift in our culture to recognize the dark past of colonization. No longer are our communities, towns, cities and states remaining silent and complacent in celebrating the cultural genocide that ensued after Christopher Columbus landed on Turtle Island (a.k.a. North America). Today also means that the erasure of our narrative as indigenous peoples is ending and our truths are rising to the surface. These truths include: Christopher Columbus was not a hero; he was a murderer.

The land we all exist on is stolen. The history we’ve been taught is not accurate or complete. And perhaps most important among those truths, indigenous lands are still being colonized, and our people are still suffering the trauma and impacts of colonization.

Across the country, we continue to see the violation of our rights and treaties as extractive projects are proposed and constructed. Across the nation, we continue to grieve our missing and murdered indigenous women, victims of violence brought to their communities by extractive oil and mining projects. We continue to bear the brunt of climate change as our food sovereignty is threatened by dying ecosystems and as our animal relatives are becoming extinct due to land loss, warmer seasons and/or contamination. And now, we are fighting for the very right to resist as anti-protest laws emerge across the country, which aim to criminalize our people for protecting what is most sacred to us.

Yet, despite these challenges, our people and communities are demonstrating incredible bravery and innovation to bring forth healing and justice. Through the tireless work of indigenous organizers, activists, knowledge keepers and artists, we are learning about what is working and what our movements need more of to dismantle systems like white supremacy and systemic racism that colonization has imposed on our communities.

So while we could dive into the stories of how our people are still being attacked by the many forms of colonization, we find it important on this day, a day that symbolizes progress and evolution, to acknowledge what is working in our communities and in our movements. All too often, our people are framed as victims, and while there’s truth in those narratives, it’s also critical, for our self-actualization as indigenous peoples, to have our strengths, our resilience and our creativity seen and honored.

Paroles données

Il y a longtemps, tu es venu vivre chez les Yanomami et tu parlais à la manière d’un revenant. Nous étions jeunes et, au début, tu ne me connaissais pas. Notre pensée et notre vie sont différentes car tu es un fils de ces autres gens que nous appelons napë. Tu t’es placé à mes côtés et, plus tard, tu as voulu connaître les dires des xapiri que, dans votre langue, vous nommez esprits. Peu nombreux sont les Blancs qui ont écouté nos paroles de la sorte. Je t’ai ainsi donné mon histoire pour que tu répondes à ceux qui s’interrogent sur ce que pensent les habitants de la forêt

Comme moi, tu es devenu plus avisé en prenant de l’âge. Tu as dessiné et fixé ces paroles sur des peaux de papier comme je te l’ai demandé . Elles sont parties loin de moi. Je voudrais maintenant qu’elles se divisent et se propagent au loin pour être vraiment entendues. Je t’ai enseigné ces choses pour que tu les transmettes aux tiens. S’ils te demandent: “Comment as-tu appris ces choses?”, tu leur répondras: “J’ai longtemps habité les maisons des Yanomami et mangé leur nourriture. C’est ainsi que, peu à peu, leur langue a pris en moi. Alors, ils m’ont confié leurs paroles car ils sont peinés que les Blancs soient si ignorants à leur propos”.

Les Blancs ne pensent pas très loin au-devant d’eux. C’est pourquoi je voudrais qu’ils puissent entendre mes paroles à travers les dessins que tu en as tracés et qu’elles pénètrent leur esprit. Je voudrais qu’après les avoir comprises, ils se disent: “Les Yanomami sont d’autres gens que nous, pourtant leurs paroles sont droites et claires. Ce sont des paroles de vérité! Leur forêt est belle et silencieuse. Ils y ont été créés et y vivent sans inquiétude depuis le premier temps . Leur raisonnement suit d’autres chemins que celui des marchandises. Ils souhaitent vivre comme ils l’entendent. Ils veulent défendre leur terre parce qu’ils souhaitent continuer à y vivre comme autrefois. Qu’il en soit ainsi! S’ils ne la protègent pas, leurs enfants n’auront pas de lieu pour vivre heureux ”.

Je ne possède pas comme eux de vieux livres où se trouvent tracés les dessins de dits de mes ancêtres . Les paroles des xapiri sont fixées dans ma pensée, au plus profond de moi. Ce sont les paroles d’Omama. Elles sont très anciennes, pourtant, les chamans les renouvellent sans cesse.

Aujourd’hui, c’est à mon tour de les posséder. Plus tard, elles pénétreront dans l’esprit de mes enfants et de mes gendres, puis, ensuite, dans celui de leurs enfants et de leurs gendres. Ce sera alors à eux de les rendre neuves . Puis cela continuera de la même façon au long du temps, encore et encore. Ainsi ne disparaîtront-elles jamais. Elles demeureront toujours dans notre pensée, même si les Blancs jettent les peaux de papier de ce livre où elles sont dessinées et même si les missionnaires, que nous appelons les gens de Teosi, ne cessent de les qualifier de mensonges. Ce sont elles que je t’ai demandé de fixer sur ce papier afin de les donner aux Blancs qui voudront bien en connaître le tracé. Peut-être finiront-ils ainsi par prêter l’oreille aux dires des habitants de la forêt et par se mettre à penser avec plus de droiture à leur égard?

Paroles données

Il y a longtemps, tu es venu vivre chez les Yanomami et tu parlais à la manière d’un revenant. Nous étions jeunes et, au début, tu ne me connaissais pas. Notre pensée et notre vie sont différentes car tu es un fils de ces autres gens que nous appelons napë. Tu t’es placé à mes côtés et, plus tard, tu as voulu connaître les dires des xapiri que, dans votre langue, vous nommez esprits. Peu nombreux sont les Blancs qui ont écouté nos paroles de la sorte. Je t’ai ainsi donné mon histoire pour que tu répondes à ceux qui s’interrogent sur ce que pensent les habitants de la forêt^A.

Comme moi, tu es devenu plus avisé en prenant de l’âge. Tu as dessiné et fixé ces paroles sur des peaux de papier comme je te l’ai demandé . Elles sont parties loin de moi. Je voudrais maintenant qu’elles se divisent et se propagent au loin pour être vraiment entendues^B. Je t’ai enseigné ces choses pour que tu les transmettes aux tiens. S’ils te demandent: “Comment as-tu appris ces choses?”, tu leur répondras: “J’ai longtemps habité les maisons des Yanomami et mangé leur nourriture. C’est ainsi que, peu à peu, leur langue a pris en moi. Alors, ils m’ont confié leurs paroles car ils sont peinés que les Blancs soient si ignorants à leur propos”.

Les Blancs ne pensent pas très loin au-devant d’eux. C’est pourquoi je voudrais qu’ils puissent entendre mes paroles à travers les dessins que tu en as tracés et qu’elles pénètrent leur esprit. Je voudrais qu’après les avoir comprises, ils se disent: “Les Yanomami sont d’autres gens que nous, pourtant leurs paroles sont droites et claires. Ce sont des paroles de vérité! Leur forêt est belle et silencieuse. Ils y ont été créés et y vivent sans inquiétude depuis le premier temps . Leur raisonnement suit d’autres chemins que celui des marchandises. Ils souhaitent vivre comme ils l’entendent. Ils veulent défendre leur terre parce qu’ils souhaitent continuer à y vivre comme autrefois. Qu’il en soit ainsi! S’ils ne la protègent pas, leurs enfants n’auront pas de lieu pour vivre heureux ”.

Je ne possède pas comme eux de vieux livres où se trouvent tracés les dessins de dits de mes ancêtres ^C. Les paroles des xapiri sont fixées dans ma pensée, au plus profond de moi. Ce sont les paroles d’Omama. Elles sont très anciennes, pourtant, les chamans les renouvellent sans cesse.

Aujourd’hui, c’est à mon tour de les posséder. Plus tard, elles pénétreront dans l’esprit de mes enfants et de mes gendres, puis, ensuite, dans celui de leurs enfants et de leurs gendres^D. Ce sera alors à eux de les rendre neuves . Puis cela continuera de la même façon au long du temps, encore et encore. Ainsi ne disparaîtront-elles jamais. Elles demeureront toujours dans notre pensée, même si les Blancs jettent les peaux de papier de ce livre où elles sont dessinées et même si les missionnaires, que nous appelons les gens de Teosi, ne cessent de les qualifier de mensonges. Ce sont elles que je t’ai demandé de fixer sur ce papier afin de les donner aux Blancs qui voudront bien en connaître le tracé. Peut-être finiront-ils ainsi par prêter l’oreille aux dires des habitants de la forêt et par se mettre à penser avec plus de droiture à leur égard?