Decolonisation – an introduction
The process of colonisation begins with the physical occupation of land and domination of the Indigenous peoples. Following the primarily physical aspects of colonization (ie. Military conflict, opening new capitalist markets, extracting and exploiting resources, forced relocation, etc,), non-physical methods are applied. These include what could be called mental aspects. Religious indoctrination, cultural, social and economic assimilation and psychological systems of control are common examples. Therefore it could be said that colonisation is comprised of two primary aspects – physical and mental.
Through colonisation Indigenous peoples are deprived of their freedom and live in an oppressed situation. In order to be liberated from this oppressive state the process of colonisation must be reversed. That is, it must begin with the mental aspects and move towards the physical. Decolonisation is a process for both the Indigenous peoples and Settler peoples, who by necessity are now part of a shared history. Ultimately the process of decolonisation is beneficial for both, as settler society is one of discontent, dysfunction and displacement. Both settler and colonised society must liberate themselves from coloniser systems and traditions of hierarchy, authoritarianism, control and conquest, as well as the ruling class minority who ultimately benefit from the exploitation of all and whose interest lie in maintaining capitalist-class-coloniser society.
Colonisation is always destructive. This destruction becomes internalised. Some basic characteristics of this are:
1. Internal violence and aggression: Anger and violence directed toward oneself, one another and family/community.
2. Individualism – the fostering of narrow self-interest: With traditional societal breakdown, fragmentation, false hierarchies, rigid authority and competition has come to replace the sense of unity, community, responsibility and togetherness that was once the basis of society.
3. Neglecting one’s culture – assimilation: Colonisation portrays the Indigenous culture as negative and irrelevant to society, something which belongs in a museum. It reduces culture to its outside appearance (tradition, ceremony, song, dance, costume) and denies the internal dimensions which these reflect (healthy functional communities and societal structure, caring for Country, upholding law/lore etc).
4. Inferiority complex – identity crisis: Physical and mental domination, constant negative portrayals of Indigenous people and history, and white supremacist attitudes play fundamental roles in the creation of the Indigenous inferiority complex. Major contributing factors to these questions are Residential/public schools, fostering of Indigenous children, inaccurate histories, centralisation in urban areas, and loss of language and culture.
5. Abandoning of traditional territories – In order to benefit from colonial programs, and due to homelands becoming drained of resources, Indigenous people must leave their traditional territories and become integrated into capitalist markets. The act of relocating and isolating Indigenous people into reserve areas is a tactic used to force the people away from the majority of their territory. This allows the colonial state to assume jurisdiction over lands that were once controlled by Indigenous Nations. It also removes the Indigenous people physically to accommodate the establishment of settler communities and resource extraction.
Decolonisation, as mentioned earlier, is the act of reversing the negative processes of colonization. It is in opposition to reconciliation, which puts the onus on the colonised to reconcile with the colonial process and assimilate. It can be said that decolonisation is constructive rather than destructive. The following methods of decolonization are aimed at reversing the destructive effects of colonialism that have been described above:
1. Decolonising minds – Raising consciousness, sharing a more realistic account of history and identifying the economic and psychological systems of control that are creating, reproducing and maintaining oppression and class. An effective strategy can include counter-action methods such as: educating oneself and serving as an example for others, advocating sovereign Indigenous rights, and exercising and defending those rights and traditional territory. These activities provide experiences that instil a sense of purpose by involving people in actions that make a positive contribution to their communities and ultimately to their sense of self. Individual, family, then community healing must occur. During this healing process, irrational violence and aggression is dissolved and a more purposeful facet may be identified to vent negative feelings. Confrontation with the history of genocide and colonization is urgent. Structural violence must be addressed.
2. Understanding you are a people and a Nation sharing the same ancestry. During the early steps of recovery, unity and togetherness play a vital role in the strengthening of the family and community units. An Indigenous person who is conscious of their oppressive history is also aware that they are not alone. The individualistic attitude introduced through colonization gives in to the Indigenous natural inclinations of caring and supporting one another. Self-interests also deteriorate and communal or national Indigenous interests become a key focus as a necessity in the process of decolonization.
3. Revitalizing a sense of identity and appreciating/implementing/defending the knowledge and ways of Indigenous ancestry. Traditional philosophies of respect, management and appreciation for the Earth, life, others and oneself are positive parts of Indigenous culture that are still relevant today. An understanding of the negative and positive aspects of the colonial society is important and education on the negative aspects must be emphasized, while positive aspects are utilized. It must be acknowledged that all Indigenous people are assimilated to one degree or another, no one is immune from colonial influence or assimilation. While this remains true, it must also be accepted that Indigenous culture and ways are not static. If Indigenous people had not undergone the influence of colonialism, they would not be the exact same societies as those that existed at the time of initial contact. The Indigenous person must now learn to exist within a colonial environment in a decolonised manner.
4. Recognising the strength in Indigenous ways. While undergoing exposure to the truths of history, the Indigenous person realizes the fallacies and disinformation that the colonialist society circulates in regards to Indigenous history, culture, and practices. To broaden the process of decolonization, it is important to begin circulating more accurate and truthful accounts of Indigenous society at this stage. Re-education must first be directed towards the Indigenous Nations and then focus may be directed towards people of other nationalities. As Indigenous people have acquired an inferiority complex through the oppressive lifestyle that they have become accustomed to, their initial reaction may be to overthrow their oppressor and gain control of the reigns. The Indigenous person must understand that the colonial society is destructive and the few positive aspects it does contain are the only beneficial components that can contribute to the process of decolonisation. It is not feasible for a colonized Indigenous Nation to return to a totally traditional lifestyle, as their mentality and environment has been drastically transformed. However, an incorporation of positive aspects of (modern) society and ancestral Indigenous ways will contribute to overcoming the effects of inferiority and identity crisis.
5. Reoccupying traditional territory & developing political-economic alternatives. This includes establishing independent permanent or semi-permanent camps, Homelands and communities in areas previously occupied by the Indigenous Nation and now abandoned, as well as increasing and defending traditional activities, responsibilities and protocols.
6. All people not indigenous to Australia who are living on this continent are settlers on stolen land. It is important to acknowledge that there has been no semblance of justice in this process and that this genocidal tension is the basis of Australia’s history. Non-Indigenous persons who are working with Indigenous peoples should reflect critically on the context in which they are working, whether their work explicitly or implicitly is continueing colonial violence or aiding in a transformative process of decolonisation. All settlers do not benefit equally from the settler-colonial state, nor did all settlers emigrate here of their own free will. Specifically, we see slavery, hetero-patriarchy, white supremacy, market imperialism, and capitalist class structures as among the primary tools of colonisation and domination. These tools divide communities and determine peoples’ relative access to power. Therefore, solidarity between settler communities is necessary for decolonisation.
The following is an example of something akin to a charter for non-Indigenous solidarity:
– We work to build anti-colonial movements that actively combat all forms of oppression. As settlers and non-native people (by which we mean non-indigenous to this hemisphere) acting in solidarity, it is our responsibility to proactively challenge and dismantle colonialist thought and behavior in the communities we identify ourselves to be part of. As people within communities that maintain and benefit from colonisation, we are intimately positioned to do this work.
– We understand that allies cannot be self-defined; they must be claimed by the people they seek to ally with. We organize our solidarity efforts around direct communication, responsiveness, and accountability to indigenous people fighting for decolonization and liberation. We are committed to dismantling all systems of oppression, whether they are found in institutional power structures, interpersonal relationships, or within ourselves. Individually and as a collective, we work compassionately to support each other through these processes. Participation in struggle requires each of us to engage in both solidarity and our own liberation: to be accountable for all privileges carried, while also struggling for liberation from internalized and/or experienced oppression. We seek to build a healthy culture of resistance, accountability, and sustenance
– You are not helping Indigenous people, you are there to: join with, struggle with, and fight with Indigenous peoples against these systems of power.
“If you have come to help me, you are wasting your time; but if you are here because your liberation is bound up with mine, then let us work together.”
– We recognize that “race” is a false construct, arbitrarily created to establish and maintain privilege and power. “Whiteness” was invented for similar reasons and serves as “North” on the illegitimate “compass” of race by creating hierarchies of language, skin tone, religious practice, and culture. We seek to deconstruct these oppressive paradigms and take part in the effort already established to build and resurrect models of human interaction based on cooperation and the value inherent in our various traditions and cultures.
– We recognize and respect the inherent autonomy and self-determination of indigenous groups. We define autonomy as the capacity of communities to survive and thrive without interference or threat of violence from outside forces. We see self-determination as the power of a community to define its own fate and course of action. We seek an immediate end to all genocidal policies and activities. We oppose the full range of genocidal actions, including things like cultural appropriation, which are often mistakenly thought of as non-genocidal because they don’t necessarily entail direct physical violence.
– We seek to help create relationships of true and lasting justice between indigenous and non-indigenous communities. We believe that those who benefit from the occupation of indigenous territories have a responsibility to put effort into helping build these fundamentally just relationships. If necessary, non-indigenous communities should make themselves available to indigenous groups as a source of aid and support. Because everyone ultimately stands to gain from this process, we promote mutual empowerment, not charity. We will actively fight all oppression in ourselves, our collective and events, in liberatory movements, and outside the movement. We hold that all systems of oppression are linked, and that no movement for liberation can succeed while replicating/maintaining any oppression. We will not tolerate any form of oppression. Some systemic oppressions include racism, sexism, transphobia, and ablism.