Resistance and Decolonization Partners: Shinu Grover & Alexis Silvera Section: "Going International To Decolonize" by Nicole Shabus Summary 

In this section, Schabus focusses on the work and philosophy of Arthur Manuel, a Secwepemc leader and advocate for Indigenous land rights. He argues that the path to decolonization and self-determination for Indigenous peoples lies not in relying on colonial governments, like Canada, but in asserting their rights on the international stage. Manuel found that seeking justice within colonial legal and political systems often led nowhere and instead pursued recognition through international human rights mechanisms like the UN Declaration on the Rights of Indigenous Peoples (UNDRIP), the United Nations, World Trade Organization, and NAFTA, arguing that the denial of Indigenous title is an unfair economic advantage. Schabus states that Manuel believed Indigenous Peoples must challenge colonial narratives by using global human rights frameworks, to gain recognition of their inherent land rights and nationhood. Manuel’s activism was more than just about legal rights, it was about linking land defense to community safety in order to protect culture, environment, and people. He emphasized that the land is Indigenous land and that true reconciliation requires shifting power back to Indigenous communities (especially power in regards to land, water, and resources) as part of a larger global human rights framework. Even though Manuel’s work was largely on the international scale, he grounded his work in deep community accountability and the global right to self-determination. A quote that stood out to us from Manuel directed at settlers is “You have a right to stay here as long as you recognize that this is our land and that we have a say over it” (Schabus, 2017, p. 66). He challenged settler Canadians not out of hostility, but with a vision of coexistence rooted in justice; settlers can stay, but only if we recognize Indigenous sovereignty. Key Points & Takeaways:

 ● International advocacy through human rights agencies is a decolonizing tool

 ● Manuel linked Indigenous land rights to broader human rights, emphasizing that recognizing Indigenous authority over land is true reconciliation

 ● The right to self-determination is recognized in international law, specifically in Article 3 of UNDRIP

 ● The existence of reservations covering only 0.2% of Canada’s land is not accidental; it’s a tool of economic and social marginalization 

● Teaching about Indigenous sovereignty and international law is a powerful way to counteract colonial narratives and help future generations envision equity and land justice How can this knowledge be integrated into the education system in general? Schabus begins this chapter by recognizing her own bias as a non-Indigenous settler from Austria, a country with its own legacy of genocide and racism, and brings a very personal lens to the chapter with her reflections of inherited intergenetal guilt. Working with Indigenous communities taught her that decolonization is not just about changing laws or policies, it’s about changing consciousness especially among settlers and young people. She states that “by non-Indigenous people working together with Indigenous peoples it will mean a better future for future generations” and we believe that this is the key message that can be brought into the education system. Grounding our curriculum in Indigenous jurisdiction and land-based learning, Indigenous legal orders, international law, anti-colonial analysis, and teaching that Indigenous knowledge is not supplementary but foundational to the future of sustainable development and climate justice. Educators must also recognize and reinforce the ideas that Indigenous Peoples are nations with distinct rights and governance systems, not merely communities within Canada’s constitutional framework. How can I (Alexis) integrate this into my current elementary teaching context? I broke down this concept into a few key points that I think my elementary aged students would be able to resonate with. I would then use these to help tailor lessons and f ind books to help demonstrate these points.

 ● Indigenous peoples are the original stewards of the land and everyone benefits from listening and utilizing their knowledge.

 ● Indigenous Nations exist with their own rights and responsibilities. 

● Everyone in Canada lives on Indigenous land, and we have responsibilities too. 

● Justice and fairness can be understood at both local and global levels. 

● Working together creates a better future. How can I (Shinu) integrate this into my current teaching context? To integrate the idea that Indigenous peoples are the original Stewards of the land into my classroom, I would include Land acknowledgment into everyday practice. Students should be aware of whose land we are using. Who came first to this land . To teach that Indigenous Nations have their own rights and responsibilities to students I can create a wall poster for our classroom displaying rights and responsibilities and reading stories that honour indigenous culture and their rights. The Water Walker by Joanne Robertson is a good resource to teach students about the importance of responsibilities. In this book a grandmother raises awareness of the need to protect Nibi (water) for future generations by walking around the great lakes. Inviting Indigenous community members into the classroom and sharing their experiences of how the land belongs to them and how they took care of their surroundings can be used as a great resource. Celebrating truth and reconciliation day to promote healing and reconciliation. 

References Schabus, N. (2017). “Part 2: The Resurgence - Going International to Decolonize.” Whose Land is it Anyway?, Federation of Post-Secondary Educators of BC, p. 62-66. Retrieved from https://fpse.ca/sites/default/files/news_files /Decolonization%20Handbook.pdf#page=28 

Module 5 is exciting. I have learned a lot from this module. Indigenous people in Canada have shown remarkable resilience and brilliance in the face of colonization.

 Here are some strong Artifacts—

Resistance: Whose Land is it Anyway? This book is a collection of stories and reflections, highlighting land defence movements.

 Why it matters:

 It matters because this is about asserting Indigenous Jurisdiction and responsibilities toward land. This resistance is not merely a protest but culture, survival and relational responsibilities.

 Activism through art:

 It is a powerful and growing movement in Canada. Art reaches people on an emotional level.

 Indigenous Activist Art plays an important role in :

--educating history and ongoing injustice.

--creates space for healing

--Keeps Indigenous people's voices at the center of the conversation

  Food Sovereignty: Indigenous Food Sovereignty by Kaya Hill. She stresses that food sovereignty is not just about having enough food. It is deeply tied up with culture and identity. She frames food sovereignty as an act of going back to the roots.