Shae Anthony
Vancouver, BC

Shae Anthony is an Irish and Delaware woman trespassing on unceded xʷməθkʷəy̓əm, Sḵwx̱wú7mesh + Sel̓íl̓witulh lands. She is a practicing artist, art therapist (thesis pending), and art educator. Shae is passionate about fostering creativity in people of all ages and thinks that creativity is the closest thing that we have to magic. Shae believes in solidarity through mutual aid and volunteers with her local open access fridge with the goal of providing easily accessible, free, and healthy food to all community members.

Hitamich nkatà lune ntëluwènsi Shae.

Hello, my name is Shae. I am speaking to you as an Irish and Six Nations Delaware woman trespassing on unceded xwməθkwəy̓əm, Sḵwx̱ wú7mesh + Selílwitulh lands, with thoughts that I have for settler art therapists who wish to be strong allies to Indigenous peoples. I hope that my voice and the guide that I’ve written here will be useful to you. Indigenous peoples are culturally diverse, and each individual will have different thoughts, feelings, and experiences. I have tried my best to share what I feel will be useful to you.

The work of a culturally competent art therapist is never done. We must continue to not just talk the talk but also walk the walk. As Ibram X. Kendi (2019) says,

“The opposite of racist isn’t “not racist.” It is “anti-racist.” What’s the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of “not racist.” (p. 9)

Indigenous peoples aren’t experts on everything, and we are often on our own journey to reclaim our traditions and learn more about our history. Colonization attempted to take away so many things from us, and yet we are here, learning and reclaiming what was stolen. Manuel and Posluns (2019) pointed out that,

“The renaissance of today is the fruit of the accumulated labour of our grandfathers [and grandmothers]. If it appears that we are only now awakening and discovering a new strength, it is                   because the current climate of political, social, and economic forces is allowing what was always beneath the surface to appear into the light of day.” (p. 70)

We honour our grandparents who kept us alive and we honour the earth, who is wounded yet continues to care for us, like she has from the beginning of time.

Guidelines for Settlers:

Most importantly, follow the lead of the person you are working with.

•       Don’t assume which term an individual prefers. Indigenous, Native, First Nations, Métis, Inuit are all descriptors an Indigenous person may use. Each person will describe themself in the way that feels right to them, as it should be! There have been some efforts to make sure that settlers identify Native people as Indigenous. However, when working one on one with someone, just follow their lead, or ask what they prefer.

•       Don’t use phrases like “our Indigenous Peoples” or “Canada’s Indigenous Peoples.” This reinforces an idea of ownership, directly linked to colonialism.

Things you should never say or ask:

•       “That’s my spirit animal.” (A spirit animal is meant to refer to practices that are unique to certain Indigenous traditions.)

•       “Lowest on the totem pole” (which is a monument)

•       “Let’s have a powwow” (which is a sacred social gathering)

•       “What percentage of Native are you?” (When people ask me how MUCH Native I am, they’re asking me to follow a practice formed by colonization that promotes cultural genocide)

•       Calling Indigenous people “Chief” (the word is a title reserved for leaders of tribes)

•       Calling Indigenous women “Pocahontas”

•       “You would know all about ______ (insert assumed Indigenous knowledge or stereotypical idea of what Natives know).” As mentioned, each Indigenous person is on their own journey and they may not know what you are asking or talking about. They may be learning or trying to reclaim their culture. If you assume that Indigenous people on different continents would know the same thing or have the same practices, you are mistaken. Each Nation has its own language, culture, societal structure, and traditions. As a Delaware woman, I don’t know about the traditions or culture of the Khoisan people.

Other things to keep in mind:

•       Understand that some Indigenous people do not hold eye contact. This is not an expected part of conversation.

•       Do not offer your anecdote or experience of having a distant relative who is Indigenous, unless it is relevant, solicited, and you are actively taking action to connect to your community, culture, or language.

•       Do not offer your anecdote or experience of being mistaken as Indigenous. If you had an experience that “opened your eyes,” please keep it to yourself. We do not opt in or out of being Indigenous, and we live with a legacy that spans generations.

•       Try not to share Indigenous teachings without reference to the Nation or person that you received that knowledge from! Be mindful of who you are sharing that information with. Is there an Indigenous person in the room who may not have had access to the knowledge that you had access to? How would that make them feel? How might you approach this situation respectfully?

•       There is no way to utilize Indigenous knowledge without it being Indigenous. If you believe that you can take practices that are Indigenous and use them in a non-Indigenous way, you should stop and reflect on your desire to do this.

Questions to ask yourself:

•       Do you know whose land you stand on?

•       Have you taken the time to learn the names and proper pronunciation of the lands you stand on?

•       Do you have a relationship with anyone from the Nation(s) whose land you stand on? Why or why not? (Xhopakelxhit & Gwaain, 2015)

•       What kind of long-term support might you offer to Indigenous Nation(s) whose land you occupy?

•       How can you find out about announcements and requests that the Nation(s) are requesting?

•       How would it feel to receive constructive criticism from an Indigenous person?

•       Can you appreciate the hesitation and heaviness that Indigenous people feel when bringing up behaviour that is not acceptable? In offering constructive criticism it is often hard for the individual not to feel bad for eliciting that guilt.

•       If you currently work with Indigenous people or communities, who do you speak with? Are you working to create relationships and amplify the voices of those that are not in the “spotlight”? Are you engaging with people with varying experiences and perspectives? (Xhopakelxhit & Gwaain, 2015)

•       What are your privileges? How can you use them in a good way?

•       Is there someone in your life who would benefit from having a conversation about the land, the history, or the Indigenous people whose land you occupy?

•       Are you teaching the people in your life about the residential school system in a way that is appropriate for their age or ability?

•       When Indigenous people are calling for support, do you answer that call?

•       Do you participate in mutual aid? Can you learn more about it?

•       When you feel uncomfortable examining your beliefs surrounding our history or the way racialized people are treated, ask yourself:

•       Do I feel guilty? Do I recognize myself in what is being talked about?

•       Do I worry that someone will think I haven’t earned what I have?

•       Do I worry that people will think I’m a bad person?

•       Am I afraid my reputation will be damaged?

Things you might consider:

•       Focus should stay on actions, not reputation.

•       Taking on shame about past mistakes doesn’t change those mistakes. Learning to do better and to offer reparations is a better place to direct energy.

•       Your participation is necessary. Opting out of being anti-racist when you are uncomfortable is not an option. If all you can do is show up, that is enough.

•       It’s never too late to change or to try again. Dig deep and embrace the uncomfortable feelings that arise. It isn’t supposed to be comfortable. You can always start again, you can always change your mind.

Actions:

•       Learn about what happened. Our shared history isn’t easy to face. The truth is painful. Buy, read, and listen to the voices of Indigenous people. Don’t ask an Indigenous person to educate you unless they are offering that service and you are honouring and compensating them for their time and energy.

•       Learn about what challenges Indigenous people are facing now. Use your voice and take action to support Indigenous communities.

•       Seek out Indigenous voices. Listen to what is being said.

•       Educate yourself on anti-Indigenous language and be comfortable taking action when other people use it. How will you speak with that person? How would that conversation go?

•       Support Indigenous-owned businesses, hire Indigenous people, donate or volunteer with Indigenous-led organizations.

•       Support calls for racist mascots, brands, or businesses to change their names.

•       Always capitalize the terms Indigenous, Aboriginal, First Nations, Inuit, and Métis.

•       Read the Truth and Reconciliation Report. Contact your MP and speak with them about the action that needs to happen.

•       Be outspoken in your commitment to be in solidarity with Indigenous people.

Resources for adults:

•       UBC’s (free) online Indigenous history course

•       Read The Fourth World: An Indian Reality by George Manuel & Michael Posluns

•       Read Why I'm No Longer Talking to White People About Race by Reni Eddo-Lodge

•       Listen to 2 Crees in a Pod wherever you get your podcasts

•       Read The 500 Years of Resistance Comic Book by Gord Hill

•       Support and read APTN National News

•       Visit https://native-land.ca/ and find out about whose land you live on

•       Support Indigenous artists in your community

References

Kendi, I. X. (2019). How to be an antiracist. One world.

Manuel, G., & Posluns, M. (2019). The fourth world: An Indian reality. U of Minnesota Press.

Ward, A. (2020). Indigenous Fashionology (native clothing) with Riley Kucheran https://www.alieward.com/ologies/indigenousfashionology

Xhopakelxhit & Gwaaina (2015, April 3). When being an ally turns into being an appropriator (settler conduct and self check).https://warriorpublications.wordpress.com/2015/04/03/when-being-an-ally-turns-into-being-an-appropriator-settler-conduct-and-self-check-pdf/