Footnotes 101 - 188
[101] Toby Rollo, “Feral Children: Settler Colonialism, Progress, and the Figure of the Child,” Settler Colonial Studies (June 2016), 1–20.
[102] Gilles Deleuze, “Postscript on the Societies of Control,” October 59 (1992), 3–7.
[103] Institute for Precarious Consciousness, “We Are All Very Anxious,” WeArePlanC.org, April 4, 2014, http://www.weareplanc.org/blog/we-are-all-very-anxious/.
[104] Sitrin, Everyday Revolutions, 37.
[105] Ivan Illich, Tools for Conviviality (New York: Harper & Row, 1973), 12.
[106] Our readings and understandings of Illich’s work, and our understanding of conviviality in particular, is indebted to conversations with friends who either knew Illich personally or worked closely with his ideas, including Gustavo Esteva, Madhu Suri Prakash, Dan Grego, Dana L. Stuchul and Matt Hern.
[107] Quoted in The Invisible Committee, To Our Friends, 232–3.
[108] Marina Sitrin, ed., Horizontalism: Voices of Popular Power in Argentina (Oakland: AK Press, 2006); Sitrin, Everyday Revolutions.
[109] Rebecca Solnit, A Paradise Built in Hell: The Extraordinary Communities That Arise in Disaster (New York: Penguin Books, 2009), 2.
[110] Idem, 7.
[111] Leanne Simpson, “Dancing the World into Being: A Conversation with Idle No More’s Leanne Simpson,” Yes! Magazine, March 5, 2013, http://www.yesmagazine.org/peace-justice/dancing-the-world-into-being-a-conversation-with-idle-no-more-leanne-simpson.
[112] Quoted in Tony Manno, “Unsurrendered,” Yes! Magazine, 2015, http://www.arcgis.com/apps/MapJournal/index.html?appid=b24e304ce1944493879cba028607dfc7.
[113] INCITE! Women of Color Against Violence, “INCITE! Critical Resistance Statement,” 2001, http://www.incite-national.org/page/incite-critical-resistance-statement.
[114] Rachel Zellars and Naava Smolash, “If Black Women Were Free: Part 1,” Briarpatch, August 16, 2016, http://briarpatchmagazine.com/articles/view/if-black-women-were-free.
[115] Victoria Law, “Against Carceral Feminism,” Jacobin, October 17, 2014, https://www.jacobinmag.com/2014/10/against-carceral-feminism/.
[116] Creative Interventions, “Toolkit,” CreativeInterventions.org, http://www.creative-interventions.org/tools/toolkit/ (accessed December 1, 2016).
[117] Quoted in carla bergman and Corine Brown, Common Notions: Handbook Not Required, 2015.
[118] Gustavo Esteva, interview by carla bergman and Nick Montgomery, video, 2012.
[119] Kelsey Cham C., Nick Montgomery, and carla bergman, interview by carla bergman and Nick Montgomery, October 26, 2013.
[120] Marina Sitrin, “Occupy Trust: The Role of Emotion in the New Movements,” Cultural Anthropology (February 2013), https://culanth.org/fieldsights/75-occupy-trust-the-role-of-emotion-in-the-new-movements.
[121] Gustavo Esteva and Madhu Suri Prakash, Grassroots Postmodernism: Remaking the Soil of Cultures (London: Zed Books, 1998), 91.
[122] Day, Gramsci Is Dead, 200.
[123] Zainab Amadahy, Wielding the Force: The Science of Social Justice, Smashwords edition (Zainab Amadahy, 2013), 36.
[124] Esteva and Prakash, Grassroots Postmodernism, 89.
[125] Amadahy, Wielding the Force, 149.
[126] Emma Goldman, “The Hypocrisy of Puritanism,” in Red Emma Speaks: An Emma Goldman Reader, ed. Alix Kates Shulman (Amherst: Humanity Books, 1998), 157.
[127] Chris Dixon, “For the Long Haul,” Briarpatch Magazine, June 21, 2016, http://briarpatchmagazine.com/articles/view/for-the-long-haul.
[128] We first encountered the concept of “public secret” as a way of getting at the affect of anxiety today, described by the Institute for Precarious Consciousness. Earlier uses can be traced to the work of Ken Knabb (which credits the concept to Marx) and his curation of Situationist writing, as well as Jean-Pierre Voyer’s reading of Reich. See Institute for Precarious Consciousness, “Movement Internationalism(s),” Interface 6/2; Jean-Pierre Voyer, “Wilhelm Reich: How To Use,” in Public Secrets, trans. Ken Knabb (Bureau of Public Secrets, 1997), http://www.bopsecrets.org/PS/reich.htm; Jean-Pierre Voyer to Ken Knabb, “Discretion Is the Better Part of Value,” April 20, 1973, http://www.bopsecrets.org/PS/Reich.add.htm.
[129] This was suggested to us by Richard Day.
[130] brown, interview by carla bergman and Nick Montgomery.
[131] Amador Fernández-Savater, “Reopening the Revolutionary Question,” ROAR Magazine 0 (December 2015).
[132] Federici, interview by carla bergman and Nick Montgomery.
[133] Touza, interview by carla bergman and Nick Montgomery.
[134] Friedrich Nietzsche, On the Genealogy of Morals and Ecce Homo, ed. Walter Kaufmann (New York: Vintage, 1989), 32.
[135] Foucault, “Preface.”
[136] Cited in Ashanti Alston, “An Interview with Ashanti Alston,” interview by Team Colours, June 6, 2008, https://inthemiddleofthewhirlwind.wordpress.com/an-interview-with-ashanti-alston/.
[137] Thoburn develops his conception of a “militant diagram” through a reading of Deleuze and Guattari, and we have found it useful in thinking about rigid radicalism as an affective tendency that is irreducible to the gestures, habits, practices, and statements that are simultaneously its fuel and its discharge. See Nicholas Thoburn, “Weatherman, the Militant Diagram, and the Problem of Political Passion,” New Formations 68/1 (2010), 125–42.
[138] Colectivo Situaciones, “Something More on Research Militancy: Footnotes and Procedures and (In)Decisions,” 5.
[139] Thoburn, “Weatherman, the Militant Diagram, and the Problem of Political Passion,” 129; Cathy Wilkerson, Flying Close to the Sun: My Life and Times as a Weatherman (New York: Seven Stories Press, 2007), 265–300.
[140] Bernardine Dohrn, Bill Ayers, and Jeff Jones, eds., Sing a Battle Song: The Revolutionary Poetry, Statements, and Communiques of the Weather Underground 1970–1974 (New York: Seven Stories Press, 2006), 18.
[141] Bill Ayers, Fugitive Days: Memoirs of an Antiwar Activist (Boston: Beacon Press, 2009), 154.
[142] Esteva, interview by Nick Montgomery and carla bergman.
[143] Thoburn, “Weatherman, the Militant Diagram, and the Problem of Political Passion,” 134.
[144] Esteva, interview by Nick Montgomery and carla bergman.
[145] Sitrin, interview by Nick Montgomery and carla bergman.
[146] Emma Goldman, Living My Life (New York: Dover Publications, 1970), 54.
[147] amory starr, “Grumpywarriorcool: What Makes Our Movements White?,” in Igniting a Revolution: Voices in Defense of the Earth (Oakland: AK Press, 2006), 379.
[148] Idem, 383.
[149] crow, Black Flags and Windmills, 81.
[150] Alston, interview by Nick Montgomery and carla bergman.
[151] Richard J. F. Day, interview by Nick Montgomery and carla bergman, phone, March 18, 2014.
[152] Alston, interview by Nick Montgomery and carla bergman.
[153] CrimethInc., “Against Ideology?,” CrimethInc.com, 2010, http://www.crimethinc.com/texts/atoz/ideology.php.
[154] Erich Fromm, Man for Himself: An Inquiry Into the Psychology of Ethics (Oxon: Routledge, 1947), 235.
[155] See Raoul Vaneigem, The Movement of the Free Spirit, trans. Randall Cherry and Ian Patterson, revised edition (New York, Cambridge, MA: Zone Books, 1998); Federici, Caliban and the Witch, 21–60.
[156] Nietzsche, On the Genealogy of Morals and Ecce Homo, 33.
[157] Idem, 36.
[158] Quoted by Maya Angelou in Malcolm X, Malcolm X: An Historical Reader, ed. James L. Conyers and Andrew P. Smallwood (Durham: Carolina Academic Press, 2008), 181.
[159] Kelsey Cham C., “Radical Language in the Mainstream,” Perspectives on Anarchist Theory 29 (2016), 122–3.
[160] Asam Ahmad, “A Note on Call-Out Culture,” Briarpatch, March 2, 2015, http://briarpatchmagazine.com/articles/view/a-note-on-call-out-culture.
[161] Ngọc Loan Trần, “Calling IN: A Less Disposable Way of Holding Each Other Accountable,” Black Girl Dangerous, December 18, 2013, http://www.blackgirldangerous.org/2013/12/calling-less-disposable-way-holding-accountable/.
[162] Ibid.
[163] Chris Crass, “White Supremacy Cannot Have Our People: For a Working Class Orientation at the Heart of White Anti-Racist Organizing,” Medium, July 28, 2016, https://medium.com/@chriscrass/white-supremacy-cannot-have-our-people-21e87d2b268a.
[164] Ibid.
[165] Ursula Le Guin, The Lathe of Heaven (New York: Scribner, 1999), 137.
[166] This section title is borrowed from Eve Sedgwick, from whom we’ve also taken the concept of paranoid reading. See Eve Kosofsky Sedgwick, “Paranoid Reading and Reparative Reading, Or, You’re so Paranoid, You Probably Think This Essay Is about You,” in Touching Feeling: Affect, Pedagogy, Performativity (Duke University Press, 2003), 124–51.
[167] Killjoy, Interview with Margaret Killjoy.
[168] Sedgwick, “Paranoid Reading and Reparative Reading, Or, You’re so Paranoid, You Probably Think This Essay Is about You.”
[169] Day, interview by Nick Montgomery and carla bergman.
[170] Mik Turje, interview by Nick Montgomery and carla bergman, March 4, 2014.
[171] Walidah Imarisha, Angels with Dirty Faces: Three Stories of Crime, Prison, and Redemption (Oakland: AK Press, 2016), 113–15.
[172] Walidah Imarisha, interview by Nick Montgomery and carla bergman, email, December 22, 2015.
[173] Federici, interview by Nick Montgomery and carla bergman.
[174] John Holloway, Change the World Without Taking Power: The Meaning of Revolution Today, 2nd Revised Edition (London: Pluto Press, 2005), 215.
[175] Coulthard, interview by Nick Montgomery and carla bergman.
[176] This turn of phrase comes to us from Stevphen Shukaitis’s wonderful book Imaginal Machines: Autonomy & Self-Organization in the Revolutions of Everyday Life (New York: Autonomedia, 2009), 141–2, http://www.minorcompositions.info/wp-content/uploads/2009/10/ImaginalMachines-web.pdf.
[177] This idea is paraphrased from Lauren Berlant and her conception of “cruel optimism,” a relation in which our attachments become obstacles to our flourishing. See Lauren Berlant, Cruel Optimism (Durham: Duke University Press, 2011).
[178] Federici, interview by Nick Montgomery and carla bergman.
[179] Zainab Amadahy, interview by Nick Montgomery and carla bergman, January 15, 2016.
[180] Jo Freeman, “Trashing: The Dark Side of Sisterhood,” JoFreeman.com, n.d., http://www.jofreeman.com/joreen/trashing.htm.
[181] Marge Piercy, “The Grand Coolie Dam,” (Boston: New England Free Press, 1969).
[182] See Jo Freeman, “The Tyranny of Structurelessness,” Ms. Magazine, July 1973.
[183] Silvia Federici, “Putting Feminism Back on Its Feet,” Social Text 9/10 (1984), 338–46.
[184] See Raúl Zibechi, Dispersing Power: Social Movements as Anti-State Forces, trans. Ramor Ryan (Oakland: AK Press, 2010); Zibechi, Territories in Resistance.
[185] Silvia Federici, “Losing the sense that we can do something is the worst thing that can happen,” interview by Candida Hadley, Halifax Media Co-op, November 5, 2013, http://halifax.mediacoop.ca/audio/losing-sense-we-can-do-something-worst-thing-can-h/19601.
{1} BIPOC is an acronym for Black, Indigenous, and People of Color. We understand these not as ethnic categories or essentialist identities, but complex political categories forged in struggles against white supremacy and settler colonialism. For instance, the creation of BIPOC-specific spaces or “caucuses” within various struggles has created opportunities for understanding how racism or whiteness is playing out, and how it can be confronted effectively.
{2} ISIL stands for the Islamic State of Iraq and the Levant, often used interchangeably with Islamic State of Iraq and Syria (ISIS).
{3} Note: when we interviewed Silvia Federici, we were still using the phrase “sad militancy” in place of “rigid radicalism.” The original terminology is retained throughout.
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B.C. Judges Finds Provocation Defence Unconstitutional
A British Columbia Supreme Court judge has ruled that a 2015 amendment to the Criminal Code, which limits when an accused killer can use the defence of provocation, is unconstitutional.
Justice Douglas Thompson ruled that the amendment in question only allowed for the partial defence of provocation in murder cases if the victim committed an indictable offence (most serious of offences) punishable by a sentence of five or more years, which is contrary to the rights and freedoms set out in the Charter.
THE DEFENCE OF PROVOCATION
Stephen Harper’s Conservative government amended the definition of provocation prior to the 2015 election through the Zero Tolerance for Barbaric Cultural Practices Act.
This legislation changed the definition of provocation from “a wrongful act or an insult that is of such nature as to be sufficient to deprive an ordinary person of the power of self-control …if the accused acted on it on the sudden and before there was time for his passion to cool” to “conduct of the victim that would constitute an indictable offence …punishable by five or more years of imprisonment and that is of such a nature as to be sufficient to deprive an ordinary person of the power of self-control is provocation for the purposes of this section, if the accused acted on it on the sudden and before there was time for their passion to cool”.
The intention of the government in amending the law was that a victim had to have committed a crime so serious against an accused to argue that the accused was provoked into killing, not merely upset by the victim. However, Justice Thompson found that the law as it was written denied vulnerable victims of domestic abuse and racism the ability to claim provocation when they are incited to respond violently by behaviour that is not quite criminal.
Justice Thompson wrote in his ruling:
It is an unfortunate but notorious fact that people of colour and members of other marginalized communities are sometimes subject to despicable and hateful rhetoric, and that women are sometimes subject to intense psychological abuse by their male partners. … Although the provoking behaviour does not constitute an indictable offence punishable by at least five years’ imprisonment, it is reasonably foreseeable that the targets of this conduct may respond violently.
WHAT HAPPENED?
Michael Philip Simard (“Simard”) was in an “on again, off again” relationship with Leanne Larocque since 2014. On October 5, 2016, Simard, armed with an assault rifle, entered the home of Larocque and proceeded to kill her and Gordon Turner. Simard called 911 and then proceeded to shoot himself before the police arrived.
Simard was charged with two counts of second-degree murder.
Michael Philip Simard challenged the constitutionality of amendments to section 232(2) of the Criminal Code arguing that the wording infringed his section 7 rights to life, liberty and security of person under the Charter, preventing him from raising a partial defence to reduce his charges of second-degree murder to manslaughter.
Justice Thompson agreed with Simard’s Charter arguments and found that the section in question in the Criminal Code to be overly broad and arbitrary. Justice Thompson stated in his ruling:
…it is clear that s. 232(2) engages s. 7 of the Charter. Second-degree murder carries a mandatory minimum sentence of life in prison. On the other hand, manslaughter has no mandatory minimum sentence (unless a firearm is used in the commission of the offence…). Circumscribing the available of the partial defence affects the liberty of anyone who would previously have been able to advance a provocation defence.
Justice Thompson struck down the current wording, thus returning the law to its original wording. However, he proceeded to convict Simard of second-degree murder.
The government’s objective in amending the definition of provocation in the Criminal Code in 2015 may have been to protect vulnerable women by ensuring that those who might attack them would not be allowed to argue the defence of provocation after the fact. However, Justice Thompson ruled that the “amended provisions extend to behaviour far beyond the object of the legislation. Provocation has never been confined to situations in which the victims are vulnerable women.”
Simard’s lawyer, Matthew Nathanson, considered Justice Thompson’s ruling to be significant as it was the first time a court had considered the new limits on the defence of provocation in Canada. Nathanson stated:
The court found that the purpose of the law was to protect vulnerable women. Clearly this is an important and appropriate goal. However, the court also found that in certain situations the law would deny the defence of provocation to women who killed in the context of serious domestic violence. In this way, a law designed to protect vulnerable women would deny them an important defence. This is counterintuitive and unfair. In constitutional terms, it means the law is arbitrary, overbroad, and had to be struck down.
Simard will return to court on May 7, 2019 for sentencing. The offence of second-degree murder carries a mandatory sentence of life imprisonment.
If you have any questions regarding charges that have been laid against you or your legal rights, please contact the knowledgeable criminal lawyers at Affleck & Barrison LLP online or at 905-404-1947. Our skilled criminal lawyers have significant experience defending a wide range of criminal charges and protecting our client’s rights. For your convenience, we offer a 24-hour telephone service to protect your rights and to ensure that you have access to justice.
Full Article: https://criminallawoshawa.com/b-c-judges-finds-provocation-defence-unconstitutional/
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Robert Morris Wood, Sr. of Greenville passed away Nov. 17, 2017, at the McCall Hospice House in Simpsonville, S.C. Born March 29, 1938, in Lawrenceville, Ga., Bob grew up in Tucker, Ga. The son of Robert Oren Wood and Evelyn Townsend Wood, Bob graduated from Tucker High School and attended Washington University in St. Louis. Although he grew up in a Christian home, he was in his early twenties when God became very real to him and he trusted Jesus to save him.
After starting his business career in medical sales in the 1960s, Bob joined the family transportation business, working with Brown Transport and Harper Motor Lines during the 1960s and 1970s. During this time, he was active in his church where he met his wife, Mary Cotter, and the Lord began drawing him into Christian work. Bob and Mary's home was a haven to many. They held Bible studies and provided a biblical example to young people of how to love each other and serve the Lord together. These Bible studies grew to about 90 people and became the nucleus for the Killian Hill Baptist Church, which Bob began pastoring in 1972.
In 1977, Dr. Wood answered the call to become executive vice president of Bob Jones University in Greenville, S.C., a position he held for nearly 29 years. In addition to managing the operation of the University, he personally helped thousands of students, faculty and staff who sat under his chapel ministry and experienced his friendship and mentoring. After his retirement in 2005, he served as executive vice president emeritus until 2014. He also served as a member of the BJU Board of Trustees from 1974 until his death.
Bob had a long, meaningful life with many interests. He loved hunting, fishing, golfing, and flying. He held private, instrument and multi-engine pilot ratings. He was a people-person who never met a stranger. In addition to BJU, he served on numerous boards over the years, including the Wilds Christian Camp, Woodlands Camp, Gospel Fellowship Association, Pinnacle Bank (now Carolina Alliance Bank) and US AeroTech. Bob attended Morningside Baptist Church where he enjoyed the practical preaching and edifying fellowship. Above all, he enjoyed studying the Scripture and preaching what God taught him. He tried to instill in others the desire to "think Bible" and apply Biblical principles in every situation of life.
Bob is survived by his wife of 54 years, Mary Cotter Wood; his sons Robert (Bobby) M. Wood, Jr (Robin) and Stephen C. Wood (Tamara); five grandchildren, Cotter, Caeden, Caeleigh Joy, Ella Grace and Stephen (Finn); one sister, Beverly Wood Manus (Larry) of Dacula, Ga; two sisters-in-law, Doris C. Sprout (Jerry) of Greer, S.C., and Jenell C. Shafer (Thomas) of Lilburn, Ga; five nieces, Candie Morgan (Jerry), Luellen Pavluk (Jim), Sherri S. Stanley (Jon), Sandy Waterworth (Rich), Kristi Palmer (Daniel); and three nephews, Tom Shafer (Dianne), Stacy Manus (LeAnne), and Jerry Sprout.
Dr. Wood's love for his family and friends was surpassed only by his love for his Lord. He always encouraged people to turn their eyes upon Jesus and "keep on keeping on." He was ready to meet his God whom he had faithfully served for nearly sixty years. His desire was to finish strong and to hear the words, "Well done, thou good and faithful servant," Matt. 25:21.
Friends may call at the Mackey Mortuary, Sunday, Nov. 19, 4 - 6 p.m. Funeral Services will be held at Morningside Baptist Church, Greenville, Monday, Nov. 20, at 2 p.m. Interment will be at the Pleasant Hill Community Cemetery in Dacula, Ga.
Condolences may be made at www.mackeymortuary.com
Published in The Greenville News on Nov. 18, 2017
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Leanne Betasamosake Simpson
“resisting, renewing, and regeneration”“For me, living as a Nishnaabekwe is a deliberate act – a direct act of resurgence, a direct act of sovereignty.” (1)
Leanne Betasamosake Simpson is a prolific Michi Saagiig Nishnaabeg artist, writer, academic, activist and a member of Alderville First Nation. Through her work and activism, she has played a central role in the decolonization and resurgence of Indigenous nations in Canada. She received her PhD from the University of Manitoba and teaches in colleges and universities across Canada. Currently she is a distinguished visiting professor at Ryerson University. (2) She has published two edited volumes including Lighting the Eighth Fire: The Liberation, Resurgence, and Protection of Indigenous Nations (2008) and This is an Honor Song: Twenty Years Since the Barricades (2010) and The Winter We Danced (2014) and has written a number of non-fiction books, including Islands of Decolonial Love (2013) and This Accident of Being Lost (2017). (3) She has written for publications such as Now Magazine, Spirit Magazine, The Link, Briarpatch Magazine, Huffington Post, and Canadian Art Magazine.
“We are also in our fourth century of gendered colonial violence and so I think we can’t afford to be anything but political. Teaching our kids our languages is political. Breastfeeding is political. Learning from our youth is political. Every time we connect to any piece of our homelands, that’s political.” (4)
Leanne was a strong voice in the worldwide Indigenous protests known as Idle No More (http://www.idlenomore.ca/), protests which have taken the form of civil disobediance, hunger strikes, and public demonstrations like flash mobs and Round Dances. These actions which originated in Canada have sparked further action as far away as Gaza, and . (5) Idle No More is a movement organized in 2012 by Indigenous Women in Canada as a means to “assert Indigenous inherent rights to sovereignty and reinstitute traditional laws and Nation to Nation Treaties by protecting the lands and waters from corporate destruction.”(http://www.idlenomore.ca/story) Sparked by the introduction of Bill C-45 and the Navigable Waters Protection Act which allowed for developers to build around lakes and rivers without notifying the government - just the latest in terms of governmental oppressions of Native people - Idle No More is a movement that centers the contemporary legacy of colonialism and dispossession. (6)
Leanne wrote one of the central texts of the movement, Aambe! Maajaadaa! (What #IdleNoMore Means to Me). She explains Idle No More as “the latest—visible to the mainstream—resistance and it is part of an ongoing historical and contemporary push to protect our lands, our cultures, our nationhoods, and our languages. To me, it feels like there has been an intensification of colonial pillage, or that’s what the Harper government is preparing for—the hyper-extraction of natural resources on indigenous lands.”(7) Much of Leanne’s work, has been about “resisting, renewing, and regeneration” in opposition to extraction of land, culture, resources, people. Her art, activism, writing and teaching is centered around creating an alternative to oppression, rather to create a movement that is replenishing, a “continuous rebirth.” (5)
((Simpson speaking at an Idle No More protest in Peterborough, Ontario. Source: http://www.yesmagazine.org/peace-justice/dancing-the-world-into-being-a-conversation-with-idle-no-more-leanne-simpson)
When asked, “How does your activism intersect with your writing?” Leanne Simpson answered;
“The base of both my writing and my activism and really everything I do is a fugitive desire to be Nishnaabekwe in every way I can. I want to connect with every piece of our land. I want to know how my ancestors thought. I want to know our language and our ceremonies. I want to know all of our place names and stories. I want to sing every song and dance every dance. I want to be part of a community that creates the next moments in the most beautiful of ways. And I need my homeland to do that.” (8)
Creative interpretation of Leanne Simpson’s poem, “Leaks” from the book Islands of Decolonial Love with the quote “you are not a vessel for white settler shame / even if i am the housing that failed you” (8)
(By Leah Parker-Bernstein)
Works Cited:
(1) Simpson, Leanne. "Aambe! Maajaadaa! (What #IdleNoMore Means to Me)." Decolonization. December 21, 2012. Accessed October 18, 2017. https://decolonization.wordpress.com/2012/12/21/aambe-maajaadaa-what-idlenomore-means-to-me/.
(2) "Leanne Betasamosake Simpson appointed distinguished visiting professor." Ryerson University. March 21, 2017. Accessed October 18, 2017. http://www.ryerson.ca/news-events/news/2017/03/leanne-betasamosake-simpson-appointed-distinguished-visiting-pro/.
(3) Simon Fraser University. “Restoring Nationhood: Leanne Betasamosake Simpson”. Filmed [November 2014]. YouTube video, 01:08:13. Posted [January 2014]. https://www.youtube.com/watch?v=fH1QZQIUJIo.
(4) Winder, Tanaya . "Interview with Leanne Simpson." As Us. Accessed October 18, 2017. https://asusjournal.org/issue-4/interview-with-leanne-simpson/.
(5) Klein, Naomi. "Dancing the World into Being: A Conversation with Idle No More's Leanne Simpson." YES! Magazine. March 05, 2013. Accessed October 18, 2017. http://www.yesmagazine.org/peace-justice/dancing-the-world-into-being-a-conversation-with-idle-no-more-leanne-simpson.
(6) Flegg, Erin. “Changes to Navigable Waters Protection Act dangerously undermine environmental protection, say critics.” The Vancouver Observer, 1 Jan. 2013, www.vancouverobserver.com/politics/changes-navigable-waters-protection-act-dangerously-undermine-environmental-protection.
(7) Simpson, Leanne. "Idle No More: Where the Mainstream Media Went Wrong." The Dominion. February 27, 2013. Accessed October 18, 2017. http://dominion.mediacoop.ca/story/idle-no-more-and-mainstream-media/16023.
(8) "RBC Taylor Emerging Writer Award Leanne Simpson on the significance of storytelling." Canada Writes. June 20, 2014. Accessed October 18, 2017. https://web.archive.org/web/20150424185103/http://www.cbc.ca/books/canadawrites/2014/06/rbc-taylor-emerging-writer-award-leanne-simpson-on-the-significance-of-storytelling.html.
(9) Simpson, Leanne. Islands of decolonial love: stories & songs. Arbeiter-Ring Publ., 2016.
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