An Afro-Indigenous History of the United States

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oppression and white supremacy. . . . To me, Ferguson, is a call not only to indict the systems that create and maintain the forces of Indigenous genocide and antiblackness. I have a responsibility to make space on my land for those communities of struggles, to center and amplify Black voices and to co-resist.” 10 While I think Black and Indigenous solidarity is important, we also have to include all people, especially other people of color, who want to engage in the struggle for freedom. While my particular focus is on Black and Indigenous liberation, I also realize that those struggles are connected to other struggles for undocumented rights (don’t forget the Central American, Asian, Afro-Latinx, and African immigrants). But until we study and uproot the ongoing legacies of dispossession and enslavement, we ain’t really gonna get nowhere! KINSHIP AS SOLIDARITY I had the great fortune of hearing one of my favorite scholars, Kim TallBear, give a talk at the University of Alberta, as part of the Creative Economies workshop hosted by my homies, Alex Da Costa and Dia Da Costa. TallBear’s talk was, of course, brilliant. I was most struck by her discussion of kinship, and how Indigenous people, indeed all of us, need to restore more just relationships between non-Indigenous human and nonhuman forms. For Black Americans, kinship is essential. This will require Black folks to continue to come to terms with the trauma of antiblackness that they suffer from. In search of freedom dreams and a homeland, Black folks continue to suffer the trauma of enslavement and the lack of a home. To be sure, many do consider this place their home; however, they cannot forget that they are on Indigenous land. Each Indigenous nation must think about ways to be inclusive to their Indigenous homelands, based upon their laws, with the hopes of creating new ones for the future. THE YEAR AGAINST RACISM, RACIAL DISCRIMINATION, AND XENOPHOBIA Two decades ago, the United Nations declared 2001 as the year against racism and xenophobia. From August 31 to September 8, delegates from around the world met in Durban, South Africa, to discuss the history and ongoing consequences of racism and xenophobia, as well as a future free of
it. It was significant that the government of South Africa, then led by President Thabo Mbeki, hosted the conference. With the new South Africa having just emerged from de jure apartheid only seven years earlier, it was essential to demonstrate the importance of ending racial discrimination. In the opening remarks on August 31, President Mbeki declared, “Our common humanity dictates that as we rose against apartheid racism, so must we combine to defeat the consequences of slavery, colonialism and racism,” which for him, “continue to define the lives of billions of people who are brown and black, as lives of hopelessness.” 11 Mbeki knew firsthand the ongoing consequences of apartheid, both racism and colonialism. The official declaration published by the United Nations referred to colonialism and Indigenous peoples, recognizing that the conference was taking place in the “International Decade of the World’s Indigenous People,” which “presents a unique opportunity to consider the invaluable contributions of indigenous peoples to political, economic, social, cultural and spiritual development throughout the world to our societies, as well as the challenges faced by them, including racism and racial discrimination.” 12 In addition, the declaration included language that explored the connections between racism and colonialism, and how people of African descent, people of Asian descent, and Indigenous peoples suffered colonialism: We acknowledge the suffering caused by colonialism and affirm that, wherever and whenever it occurred, it must be condemned and its reoccurrence prevented. We further regret that the effects and persistence of these structures and practices have been among the factors contributing to lasting social and economic inequalities in many parts of the world today. 13 The relationship between colonialism and racism, and their ongoing consequences, remain crucial for understanding Afro-Indigenous relationships. But the work must be global. If settler colonialism is global, and it is linked with racism—even while considering the specificity of its operation—understanding connections with other peoples is crucial for liberation going forward. As Black radical Angela Davis contends, “I think movements . . . are most powerful when they begin to affect the vision and perspective of those who do not necessarily associate themselves with those
Page 4 and 5:
PRAISE FOR AN AFRO-INDIGENOUS HISTO
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REVISIONING HISTORY SERIES A Queer
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To Liseth, El Don, ChiChi
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CHAPTER SEVEN Black and Indigenous
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Indigenous people in our collective
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and places. In fact, the whole book
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INTRODUCTION Thousands of volumes h
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RECONNECTING DISCONNECTED HISTORIES
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solidarity between Black and white
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important to understand how the whi
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Indigenous peoples have sought ways
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need both movements, as both are he
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Some established (mostly white male
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meeting between a variety of Indige
Page 34 and 35:
Atlantic Diaspora Connections (2009
Page 36 and 37:
During every Black History Month in
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consciousness, and to a considerabl
Page 40 and 41:
PAUL CUFFE Perhaps one of the earli
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Afro-Indigenous peoples in the Unit
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antiblackness. Finally, these exper
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America. There was so much we cover
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president-general and another counc
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the dehumanization of Native people
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On March 4, 1801, Jefferson, during
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lasting in its impact than that wit
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The Native person could not truly e
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CHAPTER THREE ENSLAVEMENT, DISPOSSE
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local autonomy—Reconstruction cha
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unpleasant, but we must try and com
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Choctaw owned 14 percent and the Cr
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surpassed those predecessors by per
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eaders to reconsider the role of In
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a time they moved back to Wisconsin
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white people were interested in rem
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of their resistance to white encroa
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liberation and women’s rights. Ty
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covered numerous topics in the spee
Page 80 and 81:
commit the same sin that the nation
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had to change. They could no longer
Page 84 and 85:
Still, Native people continued to s
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government’s boarding schools and
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civilization and its so-called virt
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function of the National Associatio
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treatment with white men, . . . [th
Page 94 and 95:
In the post-Garvey era, after the U
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learned about the prolific and viol
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Eastman likely participated in the
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Du Bois’s paper offered a broad s
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and men to assert their right to ci
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CHAPTER FIVE BLACK AMERICANS AND NA
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gap we have today, are rooted in ea
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Black Americans remembered this Ind
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legacies have been tainted. People
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Here, King describes the root of ra
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working as a collective to achieve
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egistered in Mississippi. She helpe
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surprising if she did. The Choctaw
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understand history, how they practi
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indeed fought in every war since th
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US, given that the US was not Black
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Malcolm understood well the connect
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me think in terms of American’s i
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In the following scene in the docum
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the land, isn’t four hundred year
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For the majority of white Americans
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this growing unity is the best assu
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with hardly any people of color wil
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did their best to understand how th
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“It was not until Malcolm X came
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lived there. What about their claim
Page 146 and 147: and operates under a racist and imm
Page 148 and 149: oth deeply invested in Black civil
Page 150 and 151: challenge the assumed authority of
Page 152 and 153: Committee. BWLC, with Frances Beal
Page 154 and 155: international monopoly finance capi
Page 156 and 157: Conference on Indigenous Peoples an
Page 158 and 159: awarded until 2011, and discontinue
Page 160 and 161: CHAPTER SEVEN BLACK AND INDIGENOUS
Page 162 and 163: practices and incorporate them into
Page 164 and 165: e performing minstrelsy without eve
Page 166 and 167: influenced by racist oppression, th
Page 168 and 169: Beyond the specifics of this incide
Page 170 and 171: acism and sexism, as well as across
Page 172 and 173: there is hardly any chance in hell
Page 174 and 175: For example, in July 2007, in Detro
Page 176 and 177: No one wants to be a r*dsk*n. It is
Page 178 and 179: even absurdly funny. The use of the
Page 180 and 181: was trying to make. Jones responded
Page 182 and 183: Desus sarcastically adds, “How ca
Page 184 and 185: CHAPTER EIGHT THE MATTER OF BLACK A
Page 186 and 187: Indigenous and Latinx police, “sh
Page 188 and 189: protester and getting hit with them
Page 190 and 191: Native people’s use of tropes, sl
Page 192 and 193: CONCLUSION THE POSSIBILITIES FOR AF
Page 194 and 195: “they are the problem” and tell
Page 198 and 199: movements.” 14 We can learn from
Page 200 and 201: est to acknowledge the importance o
Page 202 and 203: Ta-Nehisi Coates’s fantastic arti
Page 204 and 205: possible. Our imaginations, coupled
Page 206 and 207: to people of African descent. I don
Page 208 and 209: 2. You know how Indigenous Nations
Page 210 and 211: they treated? We should instead cen
Page 212 and 213: Indigenousness are not so different
Page 214 and 215: maintain African enslavement. For n
Page 216 and 217: opposed to her likely believe that
Page 218 and 219: ACKNOWLEDGMENTS YOU DON‘T WRITE a
Page 220 and 221: Emory University. Thank you to the
Page 222 and 223: 5. Patrick Wolfe, Traces of History
Page 224 and 225: the initiative strikes which open t
Page 226 and 227: 13. Thomas Jefferson, Notes on the
Page 228 and 229: 28. Robert Dale Parker, ed., The So
Page 230 and 231: 8. Andrew Woolford, This Benevolent
Page 232 and 233: 6. Malinda Maynor Lowery, The Lumbe
Page 234 and 235: CHAPTER 6. BLACK POWER AND RED POWE
Page 236 and 237: 47. William H. McClendon, “The Bl
Page 238 and 239: 15. Abaki Beck, “Rendered Invisib
Page 240 and 241: 1. Billy-Ray Belcourt and Lindsay N
Page 242 and 243: Name: The Harmful Consequences of P
Page 244 and 245: INDEX Please note that page numbers
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Beck, Abaki, 143, 144 The Beginning
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Chicago Defender (publication), 76,
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Dyson, Michael Eric, 140, 149 Eagle
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Hamilton, Charles, 110 Hampton, Fre
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Kaplan, Amy, 205n54 Katznelson, Ira
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Metacomet (chief), 60 Metropolitan
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N.W.A. (band), 161 N-word, as term,
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Red Cloud (Oglala Lakota leader), 6
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“The Souls of White Folk” (Du B
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Wheatley, Phillis, xxii, 8-10, 14,
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North and South American activists
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Dennis Banks and unknown woman at a
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Audience at a rally in support of D
Page 273:
American Indian Movement member and
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