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In addition to colonizing the way research is conducted and rewarded, one of the reasons we think academics have a responsibility to work to decolonize is due to historic acts of dispossession by universities. We recommend that all colleges and universities fully fund the regeneration of indigenous thinkers. Some statistics that might help put pressure on your institution to do so are: 14% of Natives over the age of 25 in the US have a bachelor’s degree, the national average is more than double that; in the US 26.6% of Native people live below the poverty line, compared with 9% among white people; and 76% of Natives in the US take out student loans, contrary to wide-spread belief that the federal government provides complete grant funding.

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The fact that decolonization necessarily entails the return of Native lands does not imply that all Natives inherently know how to “walk in balance” with the earth, or that the global population should rely on Land Back to fix the climate crisis. (Though some Native scholars have written a plan to do just that.) On the other hand, the myth of the “Ecological Indian,” should not be used as a paternalistic excuse for settlers to not decolonize, or indeed to further colonize, as Gord Hill illustrates clearly in Fortress Conservation. When we say decolonization must involve a rematrialtion of land, it is with full knowledge that the idea of land as both ownable by and separable from its peoples originates in settler colonialism. As the editors of Native Keywords point out, “many Native studies scholars and activists have redefined land-based struggle from establishing indigenous ownership of land to transforming the way all peoples live in relationship to creation.”

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Boats and boating--Equipment and supplies

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Community Organizations in NYC/Occupied Lenape Land

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Community Organizations in NYC/Occupied Lenape Land

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Our employer, the School of Visual Arts, is located in Manhattan, which is unceded Lenape territory. For others in the vicinity, the Lenape Center and American Indian Community House (NYC)

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For art librarians, the work of  Zuni/Tlingit librarian Miranda Bilarde Lewis is worth noting.  Protocols from First Archivist’s Circle is an important rubric for librarians whose institutional collections include indigenous knowledge or artifacts. We also recommend familiarizing yourself with the American Indian Library Organization and The Institute for American Indian Studies.

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https://www.jaunequicktoseesmith.org/

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https://arsenalpulp.com/Contributors/H/Hill-Gord

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GRACE ROSARIO PERKINS (born 1986, Santa Fe NM, Diné/Akimel O'odham)

Based in Albuquerque but having spent most of her life moving between city centers, the Navajo Nation, and the Gila River Indian Community, Grace Rosario is interested in using maximal painting to create works that are imbued with cultural and autobiographical metaphor.

A former film student and a self taught painter, Grace considers her time as an arts educator her "art school." Grace has 15+ years experience as an educator and art facilitator working with adults with disabilities, elders in hospice, youth at after school programs, as well as teaching art an an inpatient rehabilitation center, and college level Painting and Drawing at Mills College, Oakland.

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GRACE ROSARIO PERKINS (born 1986, Santa Fe NM, Diné/Akimel O'odham) Based in Albuquerque but having spent most of her life moving between city centers, the Navajo Nation, and the Gila River Indian Community, Grace Rosario is interested in using maximal painting to create works that are imbued with cultural and autobiographical metaphor.

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There are quite a few examples of scholars in LIS using the term decolonization when diversification or de-centering would be more accurate. Given that decolonization is a buzzword, the only motivation we can discern for using the term decolonization in a title while: the body of a work doesn’t reference one Native scholar or culture producer; the editors of a work don’t have prior knowledge of the term; the tactics suggested have a high probability of reinscribing current socio-economic structures, is to garner citations. Again, we are not calling into question the validity of social justice or diversification, but we are pointing out that they do not fit with our understanding of what meaningful decolonization would be.

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GUIDING LIGHTS

There are three people whose work was so important to the foundations of this poster that they could potentially fit into any of the subcategories of this syllabus. The first is Ipai Kumeyaay and Payómkawichum filmmaker  Fox Maxy, whose films depicting Native urban and rural land use, offer the most accurate depiction of emotional and political life in the 21st century. Unangax̂ scholar Eve Tuck, with her colleague K Wayne Yang, wrote the definition of decolonization that we used, around which we oriented again and again. Tuck’s subsequent work analyzing the structure of settler-colonialism and deconstructing the nature of research conducted by settlers on Native communities also demands attention from anyone hoping to engage in decolonization. Finally, Michi Saagiig Nishnaabeg scholar Leanne Betasamosake Simpson’s Land as Pedagogy was a welcome paradigm shift for us around our understanding of academia, colonial knowledge systems, land, and belonging. Our take-away question from that text is: What is the mutual sacrifice and relationality needed to sabotage colonial systems of thought and power for liberatory systems? Answering that gets one closer to the "how" of this work.

Our poster and syllabus were made with deep gratitude to all the Native scholars, activists and artists we reference, as well as profound thanks to three student workers at SVA Library West, Gem Davison, Clara Levin and Briana Rengifo, constant companions in the struggle.