The frontline of refusal: Indigenous women warriors of standing rock
Abstract
Indigenous women stand in solidarity on the frontline of refusal, protecting their ancestral homelands and their ways of life across North America and beyond. The Indigenous stand-off at Standing Rock in opposition to the Dakota Access Pipeline inspires this photo series of vignettes where Indigenous voices accompany images of Indigenous women in their battle as frontline water protectors. The intention of these vignettes is to share the intimacy of Indigenous experiences on the frontline that challenge perceptions of Indigenous women and instead situate them as warriors of wellness in the face of violence. The frontline in this reality represents the contested space where Indigenous people gather to refuse settler-colonial violence against Mother Earth, territorial lands, and Indigenous Peoples. Through the photo essay, we observe how Indigenous women reclaim identity through language revitalization, commitment to original instruction, and the right to visibility. Indigenous women define their missions of wellness and address direct challenges to community health they overcome in these spaces of refusal.
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Live social media activity became a powerful tool to support and amplify the action of the Women of Standing Rock.
“Live social media activity became a powerful tool to support and amplify the action of the Women of Standing Rock (Lane 2018;Barnett 2019).”
For proximity, the Missouri River is particularly endangered in that DAPL is required to excavate under the river, and in its immediate surroundings.
“For proximity, the Missouri River is particularly endangered in that DAPL is required to excavate under the river, and in its immediate surroundings (Lane 2018;Parke-Sutherland 2018).”
The growing movement by Indigenous women to assert their rights and move to self-determination in sustainable environmental and spiritual practices and development creates a positive discourse that advances Indigenous women's position in crossing obstacles onto institutional places of privilege.
“The growing movement by Indigenous women to assert their rights, and to move to self-determination in sustainable environmental and spiritual practices and development, creates a positive discourse that advances Indigenous women's position in crossing the obstacles onto”
Brave Bull Allard's husband and son died, and their graves were about to be removed by DAPL bulldozers.
“The death of her husband and son, whose graves were about to be removed by the DAPL bulldozers, the threat brought about by the”
The power of Brave Bull Allard's message comes from the juxtaposition of life and death.
“The power of her message also comes from the juxtaposition of life and death.”
Both the Women of Standing Rock and Idle No More movements are described as peaceful resistance.
“Both movements are described as”
The Lakota expression Mní Wičhóni (water is life) became central in the discourse surrounding the Women of Standing Rock social movement.
“The Lakota expression”
Water became a symbol of survival and refusal in the Women of Standing Rock movement.
“This is why water became a symbol of survival and refusal in the Women of Standing Rock movement (Lane 2018).”
Water represents the essence of Indigenous communities' social, cultural, economic, and spiritual practices.
“Water, in particular, represents the essence of Indigenous communities' social, cultural, economic, and spiritual practices (Lane 2018;Parke-Sutherland 2018).”
The Women of Standing Rock call for action, conjoined with social media hashtags, had the domino effect of mobilizing the masses and speaking to those who for years felt unheard.
“The WSR call for action, conjoined with the operation of social media through hashtags like #waterislife #womenofstandingrock, #standwithstandingrock, and #NoDAPL, had the domino effect of mobilizing the masses and to speaking to those who for years felt unheard (Lane 2018).”
Cites
Mohawk Interruptus: Political Life Across the Borders of Settler States
Simpson, A. (2014) · doi:10.1215/9780822376781 · Cited by 1,431 · see citing works
Carriers of water: Aboriginal women’s experiences, relationships, and reflections.
Anderson, K., Clow, B., & Haworth-Brockman, M. (2013) · Journal of Cleaner Production · doi:10.1016/j.jclepro.2011.10.023 · Cited by 86 · see citing works
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O'Faircheallaigh, C., & Babidge, S. (2023) · Development and Change · doi:10.1111/dech.12767 · Cited by 54 · see citing works
- Authors
- Lane, T. M.
- Affiliations
- University of California, Los Angeles (US)
- Corresponding author
- Lane, Temryss MacLean
- Venue
- International Journal of Qualitative Studies in Education
- Publisher
- Informa UK Limited
- Published
- 2018-01-15
- Volume
- 31
- Issue
- 3
- Pages
- 197-214
- ISSN
- 0951-8398 (ISSN-L)
- 1366-5898
- OpenAlex
- W2782642588
- Cited by
- 53
- References
- 2
- Citations by year
- 2024: 5 · 2023: 27 · 2022: 5 · 2021: 5 · 2020: 5 · 2019: 4 · 2018: 2
- FWCI
- 4.27
- Type
- journal article
- Language
- en
- Open access
- closed
- Locations
- International Journal of Qualitative Studies in Education (publishedVersion)
- Topics
- Social Sciences › Health › Indigenous Health, Education, and Rights
- Social Sciences › Anthropology › Indigenous Cultures and History
- Social Sciences › Education › Indigenous and Place-Based Education
- Keywords
- indigenous women, Standing Rock, Dakota Access Pipeline, water protectors, settler colonialism, indigenous identity, language revitalization, Indigenous health, community wellness, Indigenous solidarity, Mother Earth
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