As we explore the spatial geographic connection to home as well as its continuous social construction and re–construction, I cannot help but be reminded of the struggle of indigenous groups to ensure their own spatial justice and to protect their homes. Their distinct identity of indignity, their place within the social hierarchy, their undeniable connection to home, and their utilization of the homeplace as site of resistance align with the themes of our course. Kawena Elkington explains in Society and Space that the inclusion of indigenous knowledge into the study of geography is vital as “[indigenous knowledge] is grounded in deep, intimate understandings of the natural world and incorporates holistic ways of knowing that offer valuable insights into relationships between people and the environment." The World Bank defines indigenous peoples as “distinct social and cultural groups that share collective ancestral ties to the lands and natural resources where they live, occupy, or from which they have been displaced."
Introduced in 2012, the Coastal GasLink (CGL) Pipeline was intended to deliver natural gas from northeastern British Columbia to a conversion and export factory in Kitimat, British Columbia. Its manufacturer, TransCanada (TC) Energy, asserted that jobs and benefits for the indigenous communities across British Columbia would surge as a result of the increased globalized access to Canadian–made liquified natural gas (LNG). While CGL officials maintain that they established “twenty benefit agreements with Indigenous groups along the pipeline route, including with four of the five Wet’suwet’en Indian Act bands." The Hereditary Chiefs of the Wet’suwet’en First Nation contend that they were never asked permission by the CGL officials and surmounted a campaign of protests and blockades. Nevertheless, the developers of the CGL pipeline obtained court injunctions in 2018, which allowed the Royal Canadian Mounted Police (RCMP) to arrest anyone who interfered with CGL’s ability to build their project. This led to a series of arrests, raids utilizing helicopters, dog units, and assault weapons, barricade dismantlement, constant surveillance, harassment, and forceful removal and detainment of land defenders, as asserted by Amnesty International.
This case exemplifies societal prejudices of nontraditional ideas of home, the utilization of home as a site of resistance, and the importance of spatial justice. As explained by Whitson, “culture is thus a socially constructed set of practices and representations that gives meaning to people, places, activities, and objects” (49). The indigenous culture is deeply rooted in its connection to nature. Thus, development projects through indigenous land threaten the preservation and recreation of cultural traditions and connections to ancestral ceremonial places. Moreover, the significance of home as a site of resistance is further exemplified by Hooks: “This task of making homeplace was not simply a matter of black women providing service; it was about the construction of a safe place where black people could affirm one another and by doing so heal many of the wounds inflicted by racist domination” (384). This sentiment is mirrored in the struggle of the Wet’suwet’en first nation. The Wet’suwet’en people’s homeplace has been historically and systematically reduced and shrunk as the government and private corporations have pursued capitalist aims. Through this latest defense of their home, the Wet’suwet’en people sought to affirm their site of collective security as well as of cultural reproduction.
This evaluation of the impact that the development of the CGL pipeline had upon the Wet’suwet’en first nation demonstrates the importance of spatial justice. Implementing the framework offered by the Design Studio for Social Intervention (DS4SI), we can analyze the injustices of the CGL pipeline upon the Wet’suwet’en first nation. Firstly, the spatial claims, which permits the right to be and become, of the Wet’suwet’en first nation were disregarded by the CGL manufacturers and the Canadian judicial system. Therefore, the Wet’suwet’en people lost the right to be on their own ancestral land. Next, the spatial power, which permits the right to thrive and express, was completely shifted from the traditional indigenous Wet’suwet’en leadership to the state as well as the private entity of TC Energy. The right of the Wet’suwet’en culture to thrive upon their land was subverted for capitalist gains. Lastly, the spatial links of the Wet’suwet’en people, which permit the right to access and connect, are significantly hindered by the CGL pipeline. According to The Narwhal, its route “cuts through around 190 kilometres of the heart of the 22,000 square–kilometre Wet’suwet’en territory, crossing wetlands, cultural sites and the Wedzin Kwa (Morice River)," which threatens the homes, sustenance, and livelihoods of all those who reside there. Thus, this case demonstrates the social production of home, home as a site of resistance, and the impact of spatial justice as well as the importance of following local guidance in development projects.
Dear Reide,
ReplyDeleteI really enjoyed your post. You write of an issue that is not only directly tied to our class discussions, but also a widely important issue throughout the world. Unfortunately, injustices like the ones against the Wet’suwet’en people are all too common. In fact, a similar fight against TC Energy was undertaken in the US in recent years. The Rosebud Sioux Tribe, in collaboration with other tribes and environmentalist organizations, fought to protect their people and land from the construction of the Keystone XL Pipeline. In 2021, TC Energy terminated the project. There is a long and unfortunate history, directly tied to the history of colonialism, of the exploitation of indigenous peoples to access their land and its wealth.
Unfortunately, not every group has been as successful in their struggle for spatial justice as the Rosebud Sioux were in recent years. Disparaged groups across the world are engaged in their own battles. To this point, you do a great job of connecting how the home can be utilized as a site of resistance and some of the traditional values of Wet’suwet’en culture. Your explanation of how deeply connected the indigenous people are to nature and how they view home helps depict the cultural divide between the west and the indigenous, and furthermore helps depict the struggle for spatial justice among indigenous peoples across the world.
Reide,
ReplyDeleteI like that your post highlights a conception of a homeplace that isn’t bound to the building of the home itself. I think in places like the U.S., where the idea of home is heavily influenced by a history of colonialism, the land itself is often overlooked in favor of the concept of property. Capitalism probably doesn’t help with that either, since the valuation of land tends to ignore personal, cultural, or spiritual significance.
Thinking back to the article on body mapping, the trauma experienced by indigenous peoples who have had their land taken away from them is easier to see when embodied through the concept of territorio cuerpo-tierra because it rejects the colonial framework in which the land remains distinct from the body. Your post made me think not only about how the connection indigenous people have with the land is connected to the body and ideas of home, but how Western norms of the home are used as a form of oppression in and of themselves. The devaluing of the land in connection to the people is used to justify taking that land away, which aside from making me very angry, shows the necessity of looking at why we conceive of “home” the way we do, and how we can work to change that conception to make the world a better place.
Hi Reide,
ReplyDeleteI really enjoyed reading your article! It made me reflect on the situation of Afghan refugees and migrants in Pakistan. Since the onset of the War on Terror and the subsequent rise of the Taliban, millions of Afghans have fled to neighboring countries, seeking safety and stability. Pakistan has become home to countless families who now navigate the difficulties of displacement. For Afghan IDPs, the process of home-making is anything but straightforward. Many find themselves in makeshift shelters, struggling with inadequate access to housing and basic services. The absence of secure employment opportunities further exacerbates their vulnerability and make everything more difficult for them.
My Afghan friends used to share that the yearning for their homeland weighs heavily on them. They always shared their memories of a life that now feels increasingly distant to now. This nostalgia for their native land coexists with their efforts to carve out a new existence which leads to another internal conflict. Culturally, Afghan IDPs are quite different from people in Pakistan. They have their own rich heritage, which sometimes places them in a category of “the other.” As Shabazz mentioned marginalized groups often find themselves restricted to identities as ‘outsiders’. While they engage in communal activities that reinforce their identity and create supportive networks among themselves, their interactions with other cultures in Pakistan are often fraught with stereotypes. As we learned in the class that the problem with race is not its existence but the way it comes to define who we are, especially when these definitions don’t match the complexity of our identities. This resonates with the experiences of Afghan IDPs, who constantly navigate the expectations and prejudices imposed upon them in Pakistan.
It makes me think of the need of supporting these communities by simply recognizing their 'true' identities with no stereotypes. Thank you for sparking these reflections!
Hi Reide!
ReplyDeleteI really enjoyed this post and its discussion of native homelands. I find it particularly engaging as a discussion of what I would call "woke washing" where the country of Canada loves to position itself as a place of tolerance and racial harmony but hides its disgraceful history of native genocide and cultural erasure.
What this makes me think of is Kay J. Anderson's making of Chinatown. Much like in Chinatowns around the world, indigenous voices were isolated and pushed away from the rest of society. They are treated as other. The irony in this situation is that the indigenous voices are in their own homeland. Also much like chinatowns, indigenous created safe spaces are constantly at threat because of intrusion from forces that would like them to be destroyed. Pipelines are for rural indigenous peoples what gentrification is to many urban populations.
I also truly resonate with the idea that land is home just the same as physical buildings. Indigenous peoples have long been denied the ability to take ownership of their homeland. Land is culture. Land is subject to violence. Pollutants like a pipeline, or an oil spill are acts of violence.
Thank you for your blog post!
Hi Reide,
ReplyDeleteGreat post! I think you did an excellent job at connecting the hardships of the Wet’suwet’en people to the content of our course. This story of spatial injustice has become all too familiar in North America. Since the 1500s, Native people have faced persecution over their land for generations, making it one of the oldest ongoing examples of spatial injustice in America I can think of. What is the most discouraging aspect of this is the lack of integrity policy around Native Americans. Looking at Ohio, Native Americans were continuously removed from their land as new laws replaced old ones. Below is a list of acts that restricted the mobility and forced migration of Native Americans in Ohio and around Ohio.
1. Treaty of Fort McIntosh (1785)
2. Northwest Ordinance (1787)
3. Treaty of Greenville (1795)
4. Indian Removal Act (1830)
5. Treaties of St. Mary’s (1818 and 1819)
6. Treaty of Lewistown (1829)
As each act was passed, Native Americans’ movements were further restricted. This exemplifies major injustices in spatial claim and accessibility. This trend continues today through the construction of natural gas pipes through reservations. Again, the land that was promised and legally granted to Native Americans is being wrongfully disrupted and destroyed, undermining both the rights and the cultural significance of these spaces.
https://americanindian.si.edu/nationtonation/