19 January 2021 – by Ella Kiyomi Dobson
I use the terms Native and Indigenous interchangeably throughout this book review. These terms refer to the Indigenous communities across the United States whose land was stolen during European colonisation of the Americas. I am eternally grateful to be living and studying on Abenaki Land.
Dina Gilio-Whitaker, of the Colville Confederate Tribes, creates a compelling narrative centred upon the environmental justice of the centuries-long Indigenous fight against the United States’ (US) cultural and legal systems. Systems that, to this day, are deep-seated in white supremacist and settler-colonial frameworks of oppression. The author provides a range of case studies surrounding more contemporary environmental justice issues such as the Dakota Access Pipeline (DAPL) and extractive development expansion, to the industrial revolution’s impact on environmental and cultural degradation. An underpinning theme is the paradigm shift required within environmental justice; away from one “defined by norms of distributive justice within a capitalist framework” (Gilio-Whitaker, 2019, pp. 12), to one that “can accommodate the full weight of the history of settler colonialism…and embrace differences in the ways Indigenous peoples view land and nature” (pp.12). She argues that the eradication of Indigenous worldviews through the imposition of dominant Christian settler-colonial ideas still permeates today, and that a deeper understanding of the Indigenous worldview that “there is no separation between people and land, between people and other life forms, or between people and their ancient ancestors” (pp. 138) would pave the way for freedom from environmental harms and injustices for Indigenous communities.
Legal frameworks should protect people, their health and wellbeing, and that of the environment. However, Gilio-Whitaker highlights that the US legal system is embedded in settler-colonial understandings of Indigenous cultures, which continues to cause harm. The first example of this is the Obama administration’s endorsement of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP) (pp.32). Whilst sanctioning for Indigenous peoples’ rights, the government’s “dictatorial and colonial” (pp. 33) approach functions like a backhanded compliment. It claims to support “rights to Indigenous self-determination” (pp. 32), but drowns the document in disclaimers, which shows the lengths to which administrations are willing to go in order to maintain a false pretence of supporting Indigenous peoples. A second example is in passing the American Indian Religious Freedom Act (1978), which outlawed the ban on Indigenous religious expression, but still provided legal backing for the destruction of sacred sites (pp. 140). The examples of unsuccessful cases, such as Lyng v. Northwest Indian Cemetery Protective Association (pp. 140) and San Francisco Peaks (pp. 141-142), assumes the fundamental misunderstanding of Indigenous religion within Western agendas. This stems from the historical imposition of Christianity that still infiltrates today despite US secularity. This lack of understanding or compassion has forced Indigenous communities to pursue alternative approaches, such as pointing out human health implications (pp. 142), in hopes of establishing legal agency within jurisdictions. In order to decolonise the system, Gilio-Whitaker argues that we must divorce the legal system from a dominant Western religion in order to better protect Indigenous peoples and their cultures.
The need for coalition-building between Native and non-Native peoples is another strong undercurrent of Gilio-Whitaker’s book. However, in order to achieve productive collaboration for environmental justice, an understanding of histories and cultures is required by non-Natives, in order for us to act as better allies and collaborators. One such critical understanding that Gilio-Whitaker promotes through the history of national parks is the social construction of nature originating from the “virgin wilderness hypothesis” (pp. 39), or The Pristine Myth, which physically manifested into national parks. These parks were created in the name of “preservation”, but in reality, the only thing preserved was “white supremacy and settler privilege” (pp. 95) through relentless erasure of Indigenous peoples. In order to move forward in the environmental movement, non-Natives must disentangle ourselves from and decolonise the way we think about nature by for instance, re-imaging the way we think and talk about “wilderness”, particularly in the US. Another critical understanding was brought to the surface in Gilio-Whitaker’s account of the demonstrations organised by the Standing Rock Sioux Tribe against DAPL and the culture clash that arose from the requirement for women to wear skirts. It highlighted the importance of traditional understanding and respect when supporting Indigenous communities. At first, I could understand why women stood by their views on wearing a skirt, which was embedded in the historical oppression or conditioning of women. However, Gilio-Whitaker makes a strong argument for why such clashes occur, which made me rethink my own stance. This shift in understanding came from looking at the changes in cultural systems as only benefitting white communities, and ultimately promoting white privilege. This reframing of the non-Native women’s belief as “white cultural superiority” (pp. 124) solidified for me how this culture clash still promotes an inherently racist agenda.
On the whole, I found Gilio-Whitaker’s analysis of Indigenous environmental justice crucial and thought-provoking. However, I felt that there was a political bias which, albeit understandable, convoluted the narrative and was at times contradictory. For instance, in her introduction, the same paragraph claims that Democrats and their values both do and do not support the movement for Indigenous social and environmental justice (pp. 11). Furthermore, the author goes on to argue that President Obama and his administration were more supportive of Indigenous peoples (pp. 33). Yet, throughout the book Gilio-Whittaker highlights the ambivalence of the Obama administration on Indigenous rights through examples such as the UNDRIP endorsement (pp. 32-33) and San Francisco Peaks legal battle (pp. 141). I would argue that instead of this conflicted approach towards a single administration, holding all political parties and leaders accountable would further benefit the environmental justice movement.
Gilio-Whitaker’s holistic account of Indigenous environmental justice structured within contemporary and historical timelines highlights the work that is still required to decolonise knowledge production and for the US to finally divorce itself from deeply racist ideologies that dictate social, environmental and legal systems.
This book review was published as part of our January 2021 collaboration with E&U for the Climate and Human Rights Pulse on Environmental Justice and Human Rights.
Ella Kiyomi Dobson is a senior at Dartmouth College majoring in Environmental Studies and minoring in studio art. They are particularly interested in the intersection of environmental and social issues pertaining to ecological and fisheries conservation. With previous experience working in the field at marine research labs, they are curious as to how to mitigate the consequential social injustices that stem from biological conservation and related policies.
References
Gilio-Whitaker, D. (2019). As Long as the Grass Grows: The indigenous fight for environmental justice, from colonisation to Standing Rock. Boston: Beacon Press.
