Alfred, Taiaiake. Wasáse: indigenous pathways of action and freedom. Peterborough, ON: Broadview Press, 2005. 313 pages.

Since initial contact with Europeans, natives in North America have struggled to maintain their cultures and traditions from the aftermath of colonialism. Taiaiake Alfred’s Wasáse is an attempt to inform non-natives of the struggle faced by aboriginals that continue to this date, and a rallying cry to return to traditional ways of living as a solution to the crises that plague natives.

Alfred’s conception of problems confronting native peoples all stem from one source: European colonialism. He argues that colonial values have been forcibly embedded into native society and way of life. Colonization is based on the domination of whites and subordination of natives, and this notion of native weakness was drilled into native society when they were forced to live on reserves and allocated land. Such apartheid has also instilled a way of capitalism into native communities, and as a result, natives today have developed a dependency on the non-native world regardless of status. The book also points out the ironies of living in the Euro-centric postcolonial world and attempting to follow such a system. Those who have fought for independence in the courts such as the Nisga’a or have gained means to self-governance such as the Inuit in Nunavut have failed. Their new systems, while independent to a degree, are merely counterparts that still resemble those of their white colonists’. In that sense, they are not truly free. Non-native values such as capitalism continue to be a prison preventing natives from regaining true freedom, and these values run contrary to native traditions and have caused deep damage to the spirit and the community.

Because it is not a traditional native system, no real change can be gained from bargaining with the courts. Alfred suggests using “native solutions for native problems” (unknown) to deal with their fragmented past and as a framework for the future. Natives can learn to live and think as Onkwehonkwe, the original people. “There are people in all communities who understand that a true decolonization movement can emerge only when we shift our politics from articulating grievances to pursuing an organized and political battle for the cause of our freedom.” (p. 22) Onkwehonkwe is the commitment to escaping colonialism in daily life, from eating traditional native foods to relearning and communicating in native languages. “It is thinking through what we think we know to what is actually true but is obscured by knowledge derived from our experiences as colonized peoples.” (p. 280) Alfred urges the reader to draw upon the experiences of Onkwehonkwe presented in Wasáse who have accomplished such a goal. The journey is not easy, as many Onkwehonkwe feel the withdrawal from the outside world when living a life based on traditional values. “These people are always the minority, always, it seems,” he writes, “because the principled causes that are so important to our survival are not the ones funded by colonial government programs.” (p. 180) These rebels are considered illegal within a colonist legal system and prosecuted for their efforts, but Tecumseh’s goal “was not to live without white government…but to live against them.” (p. 282) Onkwehonkwe is not strictly preached to native peoples, as Alfred encourages non-natives to take action in assisting the resurgence of a traditional way of life. As long as we all live in a society based on lies, decolonization is not possible.

Alfred lists a variety of sources in his book, ranging from historical figures to prominent natives in today’s society. He also presents both sides of the argument as disclosure, and conducted an interview with Ray Halbritter. Halbritter is himself an owner of an Indian casino and thus entrenched in capitalism, making the interview questionable at best. However, Halbritter still contributes to the instrumental idea of fighting back and reclaiming justice. The arguments presented by Taiaiake Alfred are genuine in his passion for the native peoples and preserving their way of life in a modern world separated from the past. Despite being an academic, Alfred’s disconnect with aboriginal societies does not manifest itself in his writing.

Wasáse is Alfred’s written declaration of independence for natives in the way of attitude and politics. He is adamant that the problems natives face today are the result of white colonization, yet he spends no time dwelling on the past as others have. Alfred is reasonable and points out that the world is dominated by the non-native society and thus it would be an exercise in futility to attempt a violent course of action. Instead of living on the fringes and evolving to become a violent society, warriors can challenge the aftermath of colonization through peaceful means, revive their Onkwehonkwe essence, and surface as strong nations.

This ClashBang.com article was written by Chris Chu. Tired of privately venting his frustration in vain, Chris decided to share his discontent with the rest of the world.

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