Concepts of Micro and Macro Decolonization by Jimmy Lee Beason II, Osage
Decolonization is a very broad concept that has been interpreted in many different ways. Within the online Native community through social media, concepts of decolonization have taken on a multitude of meanings with memes and posts geared toward “decolonizing sex,” “decolonizing relationships,” “decolonizing exercise,” “decolonizing the internet,” “decolonizing gender roles,” “decolonizing patriarchy,” and (ironically) “decolonizing Christianity.” If social media is any kind of barometer for conceptualizing decolonization, then there appears to be no limit to what one may decolonize.
Although I would argue it is impossible for Christianity to be decolonized as it has served as the ideological fuel for colonization. Invading lands for gold and other resources while killing or enslaving Indigenous people when they resisted were all actions justified through the Christian doctrine of discovery adopted as a policy by 15th century European monarchies to guide the expansion of their empires.
Although decolonization can be applied to nearly all aspects of our lives, I would suggest there are a few core processes of decolonization that pertain to tribal communities living under the colonial system of the United States. Most of the writings and other literature regarding decolonization pertain to a reclaiming traditional spirituality, relearning tribal languages, Indigenizing diet, or advocating food sovereignty, learning your people’s history, and building a relationship to the land based on your tribe’s values.
When discussing these facets with my classes, I propose the idea of breaking this down into processes of micro and macro decolonization. In my view, using the term “micro” decolonization signifies how Natives may approach this on a personal level. This can include researching your family history, discussing stories with elders and other culture bearers, learning your tribal language, participating in cultural activities and ceremony. These are concepts of decolonization that can take place almost daily.
In my own experiences with micro decolonization, I try to learn as much of the Osage language as I can and teach it to my children. However, this can be difficult when you are not living around other speakers. Other values I try to instill with my children are to help others and to be generous. To support our ceremonies, I tell them they need to chop wood and contribute in a meaningful way. These may seem like small endeavors, but to me they are very important to providing a strong foundation.
The other concept is macro decolonization. Macro social work focuses on the broader institutions of society that negatively impact the well-being of communities. In the case of Native people, historical policies of genocide, forced assimilation, land theft, broken treaties, poverty, war, and physical subjugation all contribute to modern day social ills encountered daily within reservation, and urban Native communities.
As macro decolonization would encompass Native communities working together within organizations, networks, and institutions to achieve broader goals such as reacquiring traditional territories, self-determination, community outreach programs, challenging state interference in tribal sovereignty, reconciliation, eco-management, and economic sovereignty.
In my perspective, reclaiming land and building community is the ultimate goal of the decolonization process. Without generalizing too much, most of our Native value systems and culture work best within a communal setting where likeminded people are living in close proximity to one another. Being close ensures teachings are being passed down to the next generation, physical assistance is always near, and the people are truly moving forward in one heart and one mind.
In my ideal scenario, the Land Back movement would result in thousands of acres being returned to the direct stewardship of tribal communities. With a land base intact, Native people would come together and live on these lands to cultivate a relationship to it, as well as a relationship to each other. This process would also entail acquiring food and other resources to build homes. To live as cohesively as possible, codes of conduct and expectations of community members need to be implemented.
Granted, many tribal communities already do these things. However, when looking at how much our population is scattered all over in urban areas and elsewhere, there is a hopefulness I see in gathering like minded Natives together to realize living in a community guided by traditional values. To me, that is where a lot of collective healing can really take place.
Either way, both micro and macro concepts of decolonization are challenging, especially when the colonization process is an ongoing phenomenon. The brunt of colonization occurred through war, physical subjugation, and forced removal at the barrel of a gun. Today it takes the form of misinformation, erasure, MMIW, pipelines, police brutality, drug and alcohol dysfunction, mental illness, physical illness, and cultural appropriation and exploitation. In the middle of all these issues, we are still trying to stay connected to our traditional values.
Most of the Native youth in urban areas learn next to nothing about their history and contributions to society, while navigating their way through the social pressures of being, at times, the “only Native” in their school or local community. Nonetheless, many of us our working toward educating and bringing awareness to these issues to ensure we can have a future and part of this process involves decolonizing our minds in a sincere and meaningful way.