ÿþ<htmlÿþ>ÿþ ÿþ<headÿþ>ÿþ<script type="text/javascript" src="https://web-static.archive.org/_static/js/bundle-playback.js?v=2N_sDSC0" charset="utf-8"></script> <script type="text/javascript" src="https://web-static.archive.org/_static/js/wombat.js?v=txqj7nKC" charset="utf-8"></script>ÿþ ÿþ<script>window.RufflePlayer=window.RufflePlayer||{};window.RufflePlayer.config={"autoplay":"on","unmuteOverlay":"hidden","showSwfDownload":true};</script> <script type="text/javascript" src="ÿþhttps://web-static.archive.org/_static/ÿþjs/ruffle/ruffle.js"></script> ÿþ<script type="text/javascript"> ÿþ __wm.init(ÿþ"https://web.archive.org/web"ÿþ); __wm.wombat(ÿþ"http://newsocialist.org/old_mag/magazine/20/article05.html"ÿþ,ÿþ"20210822235408"ÿþ,ÿþ"https://web.archive.org/"ÿþ,ÿþ"web"ÿþ,ÿþ"https://web-static.archive.org/_static/"ÿþ, "ÿþ1629676448ÿþ"); </script> ÿþ<link rel="stylesheet" type="text/css" href="https://web-static.archive.org/_static/css/banner-styles.css?v=1utQkbB3" /> <link rel="stylesheet" type="text/css" href="https://web-static.archive.org/_static/css/iconochive.css?v=3PDvdIFv" />ÿþ ÿþ<!-- End Wayback Rewrite JS Include --> ÿþ ÿþ<titleÿþ>ÿþNew Socialist Magazine, Challenge to Colonized Culture - Articleÿþ</title>ÿþ ÿþ<metaÿþ ÿþname="description"ÿþ ÿþcontent="New Socialist Group socialism communism socialists communists "ÿþ>ÿþ ÿþ<metaÿþ ÿþname="keywords"ÿþ ÿþcontent="socialism, communism, socialists, communists, marx, marxists, marxism, Marx, Marxists, Marxism, Canada, politics, anarchism, Trotsky, trotskyism, NDP, radical, revolution, revolutionary, Lenin, leninism, leninist, Luxemburg, working class, 1917, syndicalism, radicalism, union, labour, anarchy"ÿþ>ÿþ ÿþ</head>ÿþ ÿþ<bodyÿþ ÿþtopmargin="20"ÿþ ÿþleftmargin="20"ÿþ ÿþmarginheight="20"ÿþ ÿþmarginwidth="20"ÿþ ÿþbgcolor="#FFFFFF"ÿþ>ÿþ ÿþ<fontÿþ ÿþface="Verdana, Arial, Helvetica, sans-serif"ÿþ ÿþsize="5"ÿþ ÿþcolor="#000000"ÿþ>ÿþ ÿþ<centerÿþ>ÿþ ÿþ<bÿþ>ÿþChallenge to Colonized Culture ÿþ<brÿþ>ÿþ</b>ÿþ</font>ÿþ<brÿþ>ÿþ<brÿþ>ÿþ ÿþ<fontÿþ ÿþface="Verdana, Arial, Helvetica, sans-serif"ÿþ ÿþsize="2"ÿþ ÿþcolor="#000000"ÿþ>ÿþ by Howard Adamsÿþ<brÿþ>ÿþ ÿþ<iÿþ>ÿþNew Socialist Magazine, July - August 1999ÿþ</i>ÿþ<brÿþ>ÿþ<brÿþ>ÿþ<brÿþ>ÿþ ÿþ</center>ÿþ ÿþ<fontÿþ ÿþsize="1"ÿþ>ÿþThe following text is the fifth in a series of chapters abridged from A Tortured People: The Politics of Colonization by Metis activist Howard Adams, published by permission of the author. The first (1995) edition of the book has been sold out, but a revised edition, with additional chapters on the national question and the Zapatista movement, is forthcoming from Theytus Books. ÿþ</font>ÿþ ÿþ<brÿþ>ÿþ<brÿþ>ÿþ In colonization there are two distinct societies: the colonizer and the colonized. [Frantz] Fanon [in his book The Wretched of the Earth ]claims that it is 'A world divided into compartments, a motionless Manicheistic world. The Native is being hemmed in; apartheid is simply one form of the division...The first thing which the Native learns is to stay in his place, and not to go beyond certain limits. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ In the 250 years of the Canadian fur trade, Indians were forced into a segregated fur gathering class and kept isolated from the white merchants. Indians were forbidden to live close to European trading posts. Both the British and French maintained a strict caste system with regards to Aboriginal workers. Although Metis had a blood link to Europeans, the mixed blood population was outcast from the white conquerors. After the fur trade, Indians were imprisoned in isolated rural compounds in an apartheid system. Metis were forced into similar colonies, rural ghettos and road allowances maintained under vagrancy laws dictated by white oppressors. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ The segregation of Aboriginal peoples from white mainstream society was a deliberate strategy employed by the state. This separation tended to reinforce stereotypical images of indigenous peoples who were cast aside as being dirty, lazy, vulgar, and unsuitable to live amongst so-called civilized and clean white society. These images became internalized and Native peoples developed a shame and inferiority complex about their culture. As a result we legitimize the stereotyping of our culture and personality. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Smashing indigenous culture has been imperialism1s most effective weapon in conquering Aboriginal populations. Aboriginal institutions were restructured, as well as their mode of behaviour and way of thinking. This cultural destruction hastened the denigration and mocking of indigenous culture and its values. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ However, since the Native national movement of the 1960s, the Native young people have become outspoken about the hypocrisy, and are inclined towards a rejection of mainstream culture. This movement has caused them to align more closely and intimately to their true indigenous culture, which serves to enrich, revitalize and expand within the class structure. It has resulted in an upsurge in humanism and collectivism. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ ÿþ<bÿþ>ÿþLanguages of Resistanceÿþ</b>ÿþ ÿþ<brÿþ>ÿþ<brÿþ>ÿþ When Aboriginal peoples first started to speak out during the 1960s they spoke with a certain anger and hostility. Our angry and direct language was a sharp contrast to that of the chiefs and Metis leaders who had played the puppet role and who had used accommodative, submissive language. Our liberation spirit had become strong and powerful. It was linked to a national political ideology. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ The oppressed Aboriginal population were anxious to identify themselves with rude and anti-middle class concepts, such as 'warrior,' 'trapper,' 'breed,' 'bannock-eater.' The Indian and Metis militants used other words with scorn and contempt, such as 'racist pigs,' 'white honkeys,' 'Uncle Tomahawks,' and so on. These were expressions of counter-consciousness and counter-culture. It was the language that mainstream whites and academics called vulgar rhetoric and sloganeering. Colonized language was threatening and offensive to them. At that time this was sufficient to inform us that such language was effective in a counter-consciousness struggle. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ An important value of middle class culture is correct ÒStandard English.Ó Standard English is held as being superior to any other language or speech pattern. The failure to speak such language has long been a definite mark of low status and class. Searle argues [in the book Words Unchained ] that the English language has been a monumental force, institution of oppression and rabid exploitation throughout 400 years of imperialist history. There is no doubt that it has scorned and mocked indigenous languages throughout the world. English has served to humiliate and subjugate many Aboriginal nations. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Language can be seen as content specific. This means that it is specific to that ethnic group or race. Indians and Metis express thoughts and concepts that are unique to their language. The denial of our Aboriginal languages denies us confidence and the articulation of full creative expression. A culture cannot develop without a language; thus the loss of Aboriginal languages was the loss of much indigenous culture and history. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ During the struggles of the 1960s, the English language was used to highlight concepts and notions of racism, inequality, oppression, and apartheidism. It is not until the Aboriginal underclass is able to publicly voice their concerns using the colonizerÕs own weapons, such as language, that the reality of the colonized situation can be exposed. As long as the Native colony remains silent, then no threat is posed against the ruling class culture, and at the same time very little achievements are made in the Native culture. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ ÿþ<bÿþ>ÿþCultural Renaissanceÿþ</b>ÿþ ÿþ<brÿþ>ÿþ<brÿþ>ÿþ The Aboriginal cultural protest of the 1960s and 70s was not only a counter-cultural expression, but a Òreturn to the source.Ó It was a revival or a renaissance of Indian, Metis and Inuit culture and nationalism, and resulted in an explosion of Aboriginal creations in the fields of literature, art, theatre, video productions, etc. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ In a colonized culture where written creative literature is sparse, autobiographies and poetry are the first in national rejuvenation. This is so because the first expression is to release the pain and suffering of our lives before we can proceed to the next level of more deliberate and rational thought and writing. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Indian and Metis traditional culture became the context of the new publications. The story Halfbreed by Maria Campbell is a deeply moving semi-autobiography committed to traditional values of the Native society. The novel Slash by Jeanette Armstrong portrays the conflict of self contained Aboriginal society with the intruding white man1s world. Lee Maracle in Bobbi Lee: Indian Rebel brings to life the grim realities of the struggle of Indian and Metis workers, and how they survive in the brutal white supremist system. These artists and others played a major role in launching the cultural renaissance. The majority of Indian and Metis writers are not necessarily highly educated, and that may be a good thing, as Native writing has tended to be more candid and less academic in style. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Unfortunately, white liberals are quite anxious to usurp our creations, as well as to embrace them as successes of the imperialist nation. But Aboriginal culture is not an appendage of white bourgeois culture. For Aboriginal artists it is difficulÿþt to straddle two cultures without being hypocrites as well as frauds. Aboriginal literature and creative arts need to be expanded and elevated in their unique indigenous nature. It is necessary to indigenize the English language as a medium of artistic and intellectual inventiveness. Indian and Metis authors must avoid portraying Aboriginal people in popular mainstream stereotypes. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ The Aboriginal cultural renaissance emerged from the nationalist movement of the 1960s and has become successful within the last few years. The Indian and Metis consciousness and culture-building movement of today is stronger and more significant than ever in our history. It is crucial that we work in unison as an Aboriginal nation, and not in terms of tribal units and middle class pretenders. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ ÿþ<bÿþ>ÿþCultural Nationalismÿþ</b>ÿþ ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Since the Canadian Aboriginal renaissance of the 1970s, cultural nationalism has become the norm. There has been a shift from the old style of arts and drafts to new creative expressions, without sacrificing the traditional essence. At the same time it is a statement of self-affirmation, of pride of heritage and of identity. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Without a radical ideological base, however, cultural nationalism can be an oppressive, colonizing force. Often the result is a pseudo-Indian nationalism. As Indians and Metis artists we need to be on continuous alert to prevent cultural nationalism from becoming cultural imperialism. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Cultural imperialism is a reactionary form of nationalism emphasizing pre-conquest rituals and beliefs that have been emptied of power and have become meaningless. The state promotes it because it hinders Natives development of progressive political ideas. Government officials recognize the significance of cultural imperialism as a control mechanism. They generously fund archaic Aboriginal ceremonies and activities, thereby reinforcing an ossified and caricatural culture. Aboriginal culture is now packaged and paraded before white spectators throughout Europe. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Metis and Indians think that government-sponsored Native performances are signs of their growing freedom, but nothing could be further from the truth. Cultural imperialism is a retreat from the necessary class and political struggle - it is a force in self-suppression, an opium of the masses. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Of course, having Metis and Indians explore their identity and culture is not necessarily dangerous nor negative, providing self-awareness includes a political consciousness. A genuine, liberating nationalism must include and promote revolutionary, working class and socialist ideologies; these are essential and perhaps the greatest weapons Natives need to win their struggle for self-determination. ÿþ<brÿþ>ÿþ<brÿþ>ÿþ Nationalism in its subjective, ideological, and even spiritual forms should provide Aboriginals with a sense of solidarity and pride that moves them forward, not backward. Revolutionary nationalism is a force for the transformation of the socio-economic system. 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