Page 23 - Colonization and Decolonization: A Manual for Indigenous Liberation in the 21st Century

Decolonization is the ending of colonialism and the liberation of the colonized. This requires the dismantling of the colonial government and its entire social system upon which control & exploitation are based. Decolonization, then, is a revolutionary struggle aimed at transforming the entire social system and re- establishing the sovereignty oftribal peoples, In political terms, this means a radical de-centralization of national power (i.e., the dismantling of the nation-state) and the establishment of local autonomy (community & region, traditionally the village and tribal nation).
Any discussion of decolonization that does not take into consideration the destruction of the colonial system & the liberation of land & people can only lead to greater assimilation & control. The demand for greater political & economic power by chiefs & councils, although presented as a form of decolonization (i.e., "self-government"), only serves to assimilate Indigenous peoples further into the colonial system.
Just as colonialism enters and passes through various phases, beginning first with recon missions and then the application of military force, so too does decolonization. It would be a mistake to conceive of decolonization as a single event. Instead, it is a process that begins with individuals & small groups. The primary focus in the first phase of decolonization is on
.disengaging from the colonial system" and re-learning one's history, culture, etc. This phase places a heavy emphasis on rejecting European society & embracing all that is Indigenous as good & positive.
Some common steps in this phase include returning to one's community, re-establishing family relations, re-Ieaming culture (inc. art, language, songs, ceremonies, hunting, fishing, etc.). This not only counters the destructive effects of colonialism, but also instills in the Indigenous person a greater respect &
appreciation for their own culture and way oflife. In many ways it is a struggle for identity & purpose. While this is a crucial first step in any decolonization process, without the infusion of radical & revolutionary analysis, however, the focus on cultural identity in and of itself does not necessarily lead to anti-colonial consciousness. In fact, this focus on 'culture' alone can easily lead to conservative and even pro-colonial sentiments.
Empowered by their renewed cultural identity, one frequently drawn from a mish-mash of tradition, Christianity, and New Age spirituality, the 'decolonized' individual begins to believe that nothing has really changed, that they are infact living the way of life of their ancestors, albeit in a very different world, They rationalize their relationship to the colonial world as one of supreme adaptation, while at the same time pitting their 'personal power' against the power of the system. In this fantasy world, inspired in no small part by the system itself, the spiritualists believe that through prayer and ceremonies alone everything will work out just fine.
The influence ofNew Age spirituality and Christianity among Indigenous peoples is not hard to find. Arising from the European slave society, these religious ideologies teach obedience and submission to authority, including the principle of non-violence in the face of violent repression (a tactic of the weak elevated to a moral or spiritual principle). When confronted with the overwhelming oppression & destruction perpetuated by the system, the New Age spiritualists retreat into their fantasy world, where all conflict is resolved and there are no distinctions made between oppressor and oppressed.
From the very outset, then, there is a possibility for co-optation of the decolonization efforts made by individuals. This co-optation is, in part, engineered by the colonial system in the form of funding & publicity for cultural programs, educational materials, etc., and official recognition ofhigh profile collaborators as 'spiritual leaders'.
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3. DECOLONIZATION