Canada, UCL, Collectif Emma Goldman - Fourth release of the regional newsletter "The Pic Bois" - Special colonialism (fr)

Pic-Bois is a regional libertarian newsletter published in Saguenay since 2010. 
Distributed by the Collectif Emma Goldman and her friends are, Pic-Bois puts forward the 
social construction of alternatives and a power People to change society here and now. 
Noisy and rebellious bird, Pic-Bois informs and educates to break with the established 
order. ---- The fourth issue is devoted to colonialism. It aims to encourage critical 
thinking and debate, and to increase solidarity with the Innu-es and other First Peoples. 
If you want to distribute the newspaper on your campus, in your neighborhood or in your 
workplace feel of course free to make copies from the file that is attached here 
(recommended paper size: 11x17). ---- Dozens of copies have been distributed on the 
occasion of a discussion workshop against racism in Chicoutimi and few copies were left at 
Atelier La Passe Bookstore in Montreal (1214 Rue de la Montagne). You will also have the 
chance to get you at our upcoming events.

Pic-Bois 4 (PDF) is available online for download at this address - 
http://www.fichier-pdf.fr/2015/03/08/pic-bois-4/

From its strong beak, woodpeckers engages in a difficult hole, but with the strength of 
numbers he will win! Previous editions of the Pic-Bois are always online (and still 
current)! o No.1, 2010 - In the "resource regions" - o No.2, 2011 - On Racism in 
Saguenay-Lac-St Jean - o No.3, 2012 - On Radios bins - Full text: For the decolonization 
of Nitassinan and the abolition of colonialism!

As soon as the Innu-es, that Atikamekws or any other First People are mobilizing to defend 
their rights, resurface old colonialist reflexes. Deny silent, arouse prejudice and 
repression; Colonialism is not gone and it remains just as violent. More recently, it was 
for example the mayor of Roberval who made headlines with his words. He sought to fuel the 
anger towards the Innu-es with a populist lower floors. It was also the attitude of the 
State, the chambers of commerce and companies face the aboriginal claims under the Plan 
Nord. We, the anarchist Emma Goldman Collectif, defend the emancipation and the right to 
self-determination of indigenous peoples and their complete autonomy. This means that all 
communities can take collective and individual power (non-corrupt leaders and are 
non-representative, without politicians / politicians) and that we honor and respect their 
word and their position on the water the earth and the components of their environment and 
their ancestral territories. We promote an egalitarian world without borders, whose 
foundations can not be built otherwise than through the struggle of the oppressed and 
exploited-es-es up internationally against domination systems. We want, in other words, a 
social revolution. Similarly, we affirm our solidarity and support for the struggles and 
organization of Indigenous Peoples for decolonization. This Pic Bois number is 
specifically devoted to the topic of colonialism.

A specific oppression

Due respect to local chambers of commerce to the small intellectual elite and technocratic 
regionalist, the rulers and the "saints" of the Catholic Hierarchy, the title to the 
ancestral lands of Innu-es (Nitassinan) have not obtained legally. Property rights have 
also always been from expropriation process. The Nitassinan this expropriation is directly 
linked to colonialism. Life in tiny reserves, which have much in common with the apartheid 
regimes elsewhere in the world, was never a choice for the Innu-es. This is not an act of 
charity of Canada and Quebec States! It is rather, something imposed by various 
constraints, including the law and state coercion. The "North Shore" as in 
"Saguenay-Lac-St-Jean," and we live on stolen land. The opening of towns and villages 
still a very recent development. As specific oppression, colonialism is based and combines 
with other systems of domination (racism, patriarchy, heteronormativity, ableism, etc.) in 
the definition of the social and physical condition of each individual.

In the complexity of these overlaps, no oppression or priority struggle. The official end 
of apartheid and the coming to power of the African National Congress in South Africa did 
not destroy the disparities of all kinds that still divide society. Marikana Massacre in 
2012 and the eviction of slums are particularly glaring examples. This is all the 
relations of domination need to address by building autonomy and popular power. As 
non-natives of the dominant white majority, a first step would be to recognize the 
existence of this system and the privileges that are assigned es us as a social group, to 
move from thought to action by comparing the behavior and words racist daily and question 
our privileges, even in the struggles. Claims a privileged social group not worth more 
than the rhetoric of a politician or a union leader; centuries of domination are not 
erased by repeating conscience or by adopting a correct political line.

Not only there is persistence of old colonialists reactions in the population, but little 
effort is made to eliminate prejudice against Aboriginal. Fear of the Other grows in the 
soil of ignorance and, on the basis of criteria essentializing, indigenous collectively 
suffer many forms of discrimination (at work, in the search for housing in the media, 
etc.) . These prejudices nourish feelings of difference and mistrust, and more commonplace 
everyday racism. But it is not just that prejudices ...

Its systemic nature, colonialism, like racism, is embedded in the foundation of Canadian 
and Quebec institutions. Discrimination takes place for example within the police, the 
government, in private companies, to the Church and in court. These institutions have 
played a historic role in the reproduction of racism by promoting structurally privileged 
white majority. They are also the result of management of non-white populations whose 
function is to ensure that land grabbing and resources. The supposed "benefits" (in the 
eyes of whites) conferred by the famous "Indian cards" are actually only a symbol of a 
long history of extermination and assimilation of indigenous peoples, coupled with the 
theft and destruction of ancestral territory. The Indian Act legally establishes 
inequality by granting lower status to First Peoples.

Police forces represent a culmination of racism: their historical liabilities to daily 
discrimination. The history of the Royal Canadian Mounted Police also goes specifically to 
the creation of the North-West Mounted Police, a colonialist paramilitary force that was 
responsible for suppressing rebellions Aboriginal and Métis. [1] In recent decades, some 
3,000 indigenous women have gone missing or been murdered across the country [2]; a 
violence that was facilitated by an almost laissez-faire of the police and the various 
institutions deal with these crimes. Racist and colonialist bias are also reflected in the 
work of the police through racial profiling. Random identity checks, intimidating zeal and 
harassment, criminalization ... abuse of outright killing of innocent people, be suspect 
in terms of their appearance. Two examples closer to home: the murder of Terry Lalo in 
Sept-Îles in 2002 and the brutal assault on a young father in La Romaine in 2013. The 
State would probably prefer to speak of "police brutality" but these incidents are related 
indeed to the State motivation par excellence defend the established order. There is 
nothing in this system to deter police misconduct. Police ethics and disciplinary measures 
are ineffective and laughable. The Aboriginal incarceration rate is 5 to 6 times higher 
than the national average.

The measures of assimilation had and still have severe repercussions on the socio-economic 
situation of indigenous. According to government data, the suicide rate among Aboriginal 
youth would be 5 to 8 times higher than the national average and the majority of 
Aboriginal Canada reach narrowly poverty or accumulate income below it. In addition to 
having been historically treated as inferior to men by the laws of this country, 
Aboriginal women are those most affected by violence and misery in this dispossession context.

The expansion of capitalist activity reported in the north, heavily subsidized by the 
state, comes at the cost of the destruction of natural environments, without any regard to 
the places deemed sacred to the native people. Continue as the destruction of mountains, 
clearcuts and harnessing of major rivers, no monetary compensation agreement can give the 
necessary autonomy for indigenous peoples may live in dignity, so that they and they will 
choose.

Over 400 years of resistance ... and it's not over!

First Peoples have not remained idly before colonialism. Indigenous resistance against 
this system continues and embers barricades Oka still burning. The Canadian government 
even feared an uprising. Aboriginal and territorial rights are violated more often than by 
private companies, with the close complicity of the state and its repressive apparatus. 
The barricades are erected are responses to require listening, respect and dignity to them 
has always refused. Closer to home, several blockades on Highway 138 were organized, 
including by members of the Innu communities of Uashat Mani-Utenam and Pessamit.

With the draft Plan Nord, the state is trying to attract large multinational by selling 
their territory as a new Klondike. Ignored in these processes, indigenous communities 
unite their voices and up against different projects. In addition to calls for a boycott 
of the elections, the Innu-es have such took part in the fight against mini-power project 
in Val-Jalbert, Lac-St-Jean. Several vigils and demonstrations were organized and a 
barricade was set up in February 2013 on the rails at the entrance of Mashteuiatsh. The 
Order of the Innu-es, two events Idle No More movement were held in Mashteuiatsh and 
Chicoutimi, bringing together hundreds of people and disrupting the "normal course" of the 
economy. More recently, in 2014, a vigilante multitude were held in many cities, towns and 
communities across Canada to honor the memory of missing Aboriginal women and to demand a 
public inquiry conducted on violence systemically against Aboriginal women. Again, events 
were held in multiple locations in the territory of Nitassinan.

Finally, we must welcome the excitement of the current traditionalist and cultural 
recovery efforts lived within Aboriginal communities. In many communities, several 
initiatives appear to upgrade traditional knowledge, language and culture of the Innu-es. 
Colonialism has historically tackled head preservation of First Nations culture. Again: 
denial, silence, humiliate and punish. Through the multiplication of meetings between the 
various indigenous nations of North America, it is a struggle that is built step by step 
against the colonialist hegemony.

Conclusion

In closing, let us return to a point or two. We support indigenous struggles, but we must 
first, as white and white, recognize our location and multiple physical impacts. It is 
essential to respect the principle that indigenous struggles must remain "for and by" them 
and them. If our support is requested, we must be alert and vigilant to let the "center 
stage" in Innu-es in their struggles. We need to spread more awareness of the bag to back 
of oppression and privilege wearing the white and francophone majority in society and 
break the processes that maintain the distribution of privileges. Recognize that we know 
very little about Aboriginal communities near us. We must create opportunities for open 
dialogue in order to listen and to break down prejudices. As anarchists, we must also 
fight for more inclusive groups and social movements, ie open and egalitarian deal with 
the diversity of individuals within them.

Our collective is open and extends a hand to the participation of all those who share our 
militant commitment and ideas. We advocate the harmonious coexistence of peoples and 
anti-authoritarian. A first step towards decolonization would be to recognize the 
injustice and develop all tracks to repair. The experience of decolonization Zapatista 
autonomous regions of the First Peoples of Chiapas, in southern Mexico, is one that 
excites us greatly. Stateless and without money, these communities have taken the path of 
the reappropriation of power, knowledge and culture of autonomy that colonization has 
always sought to conceal and suppress indigenous to maintain in the dependence and slavery.

Emma Goldman anarchist collective (Saguenay) [1] "RCMP History of Colonialism & State 
Violence" 
http://copwatchvancouver.wordpress.com/2011/12/03/rcmp-history-of-colonialism-state-violence/ 
[2 ] There is no truly accurate sources. 3000 The number of missing Aboriginal women is 
that advanced by activists and indigenous activists in response to the number of 1,200 
missing affirmed by the RCMP, who by the way did not report more than half of the cases of 
disappearances she was informed ...

Also:

In brief: Road Block 510.

Innu Pakuashipi (Lower North Shore) protesting against the installation of power lines in 
their territory. [1] They-they ask Nalcor, the company that oversees the project, to open 
a table. It has not consulted the community before starting the project forward. The Innu 
have warned the RCMP Nalcor that all trucks will be blocked to prevent them from reaching 
the hydroelectric facilities. The Innu require a meeting with the leaders of the 
corporation. They they ask the conclusion of an agreement that would ensure their 
restitution, project participation and access to training to enable them to work on the 
construction of towers. [2] However, other Innu criticize these requests since signing 
such a contract with a government would come to recognize the power and sovereignty of 
Canada or a province on the Innu territory. Some would like to see the project completely 
blocked and not an agreement that would allow the crumbs to the community to the 
destruction of their territory.

[1]. This is a hydroelectric project in Lower Churchill, On March 6, the Innu have lifted 
the freeze, but they promise other actions if negotiations do not take place.

Posted ago Yesterday by Collectif Emma Goldman

http://ucl-saguenay.blogspot.co.il/2015/03/quatrieme-parution-du-bulletin-regional.html