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Making Space for Indigenous Feminism: Book Review

Edited by Joyce Green, 'Making Space for Indigenous Feminism' is a
compilation of essays, poetry and art from Indigenous (and some
non-Indigenous) women about what feminism can mean in Indigenous contexts.
Most contributions are from Canada and the United States, but with some
from Samiland (Norway) and New Zealand, opening up a dialogue on the
realities and complexities facing Indigenous women who identify as
'feminist'. Published by Zed Books, AWID presents a brief review.

By Rochelle Jones - AWID

Canada hosted an Aboriginal Feminism Symposium in August 2002. This recent
publication, "Making Space for Indigenous Feminism" forms part of an effort
to build on the achievements of the Symposium. Green remarks in her
introduction that the purpose of the book is to "stake out some discursive
space and to provide evidence that, for some Aboriginal women, feminism has
some theoretical and political utility" (p15). This comment resonates
throughout the rest of the book, with the reader reminded in each chapter
that to identify as feminist, and in particular to demonstrate and advocate
feminist praxis, is difficult and sometimes controversial in an Indigenous
context.

Laying the groundwork in the introduction, the editor reveals a continuing
theme throughout the book - that Indigenous women are "cautious about
claiming the [feminist] label and about publicly invoking the analysis...
The contributors to this book deploy their feminism carefully, specifically
– and differently – drawing on political, historical and cultural contexts
and their own particular ideologies to form their feminism" (p18).

The book is arranged into three parts (see below), with each contribution
giving the reader new insight into the many and varied worlds of Indigenous
feminism.

Indigenous Feminist Theory

This first part brings together contributions on Indigenous feminist theory
– positing what Indigenous feminisms look like. Green, for example, argues
that "rather than using a 'white' or 'colonial' theoretical approach",
Indigenous feminists "use feminist analysis as a tool for challenging
racism and colonialism" (p23). Green also touches on the issue  of
'traditions' and the role they play in the rejection of Indigenous
feminism, asserting that feminist critique of Indigenous traditions is an
"essential part" of analysing the "power relations embedded in tradition...
relative to the objective of a contemporary emancipatory formulation that
will benefit Aboriginal men, women and children" (p27).

Jorunn Eikjok, in her chapter "Gender, Essentialism and Feminism in
Samiland", asserts that gender roles in the Sami movement are treated as
given and unchangeable. Because of this, the cultural and societal
differences within Indigenous communities are ignored, as is the influence
of modernity. The result is that "...expressions of gender in [Arctic]
Indigenous societies are more preoccupied with differentiating Indigenous
peoples from 'the other' or 'the western' than in actually dealing with
what gender really means within Indigenous communities" (p114). This
analysis correlates with Green's assertion above in regards to the
importance of a feminist critique of tradition.

Makere Stewart-Harawira's (p124) chapter on Indigenous feminism resisting
imperialism is a striking example of the power and potential Indigenous
feminism has to transform hegemonic
agendas. She argues that "Indigenous women have a vital role to play in the
realization of alternative models of "being in the world" and highlights an
urgent "need for a new political ontology of governance and spiritually
grounded, feminist centred political ethics as one critical response [to
contemporary imperialism]".

Eras and Issues where Indigenous Feminism has played a role; and Individual
Indigenous Feminisms

In these last sections, the focus shifts from Indigenous feminist theory,
to stories and accounts of where Indigenous feminism has contributed to
positive change, and how feminism is defined and perceived by different
Indigenous women. Joyce Green, for example, discusses the role Aboriginal
women have played in Constitutional debates in Canada, such as the adoption
of the Charter of Rights and Freedoms – although theoretical guarantees in
the Constitution have not necessarily translated to equitable treatment and
representation.

Shirley Green's contribution takes the reader on a voyage back in time,
visiting her heritage and raising important questions in relation to 'mixed
blood' heritage and identity. She claims that the idea of heritage "is
profound, the responsibility immense and includes not only the ancestors
but parents, relatives and indeed, the entire community relating to one
through cultural heritage... Who makes the decision that a person does not
have the correct amount of the "right" blood to be accepted into the
culture and traditions of their society?" (p170).

Kathie Irwin's "shero worshipping" of prominent Maori women is her simple
way of learning about the big picture by studying the little picture
(p174); and Shirley Bear's poetry and art adds "images on words" (p199).

Whilst each contribution is very different, a common sentiment echoing
throughout this publication is that many Indigenous women feel that their
feminism is expected to be subordinate to the larger emancipatory
Indigenous struggle. Verna St. Denis, for example, asserts that "Native
American women risk being dismissed as "assimilated" if they identify with
feminist politics" (p49). Similarly, Makere Stewart-Harawira from
Aotearoa/New Zealand, tells of how writing or speaking from a feminist
position was perceived as demonstrating her lack of 'Maoriness' (p124).

This challenge is located in culture, tradition, colonialism and
patriarchy, and by teasing these delicate issues out – the book opens up an
exciting and perhaps well overdue dialogue. The tone of the book is subtle
yet at the same time exhibits a candid strength – with arguments and
stories reflecting unique and evolving feminisms laid stone by stone over
time. As Stewart-Harawira touches on in her chapter, Indigenous feminisms
have the potential to shake the foundations of normative institutions and
to contribute in a transformative way to global issues such as climate
change; conflict resolution; the importance of place; identity; racism and
of course gender equality. This potential emerged within the pages of the
book without being directly articulated – illustrating the power of
Indigenous women, and indeed the making of spaces for Indigenous feminism.

-----------------------
Green, J. (Ed), 2007. Making Space for Indigenous Feminism. Published
by Zed Books. http://www.palgrave-usa.com/catalog/product.aspx?isbn=1842779400

Joyce Green is Canada Research Chair in Aboriginal Canadian Studies at the University of Manitoba.