On Friday, March 24, 2017, I heard a lecture by Glen Coulthard at the Organizing Equality conference.
Coulthard’s thesis is that the contemporary colonizing nation-state (in this case, Canada) lives in a contradiction. On one hand, the state is sovereign over its the people, resources, and land. On the other hand, the state simultaneously recognizes the presence and rights of indigenous peoples, its historical role in colonization, and the treaties it has signed along the way. Now the nation-state, the Crown, has a dilemma: how does it continue to extract the resources it wants or requires to compete in the global arena of nation-states? At the end of the day, posits Coulthard, the state can march in and overtly take the resources it wants by force, or it can manufacture a narrative of reconciliation that functions as a political distraction to its inherent economic/resource agenda.
From another talk (November 16, 2011) by Glen Coulthard on YouTube:
Since at least the early 1990s a global industry has emerged promoting the issuing of state-orchestrated apologies, advocating ‘forgiveness’ and ‘reconciliation’ as an important precondition for resolving the devastating social impacts caused by intrastate violence, state perpetuated mass atrocity, and historical injustice.
Coulthard and others argue that the proliferation of so-called ‘Reconciliation Inc’ has a systemically negative impact on indigenous rights. Referring to the work of Leanne Simpson, Coulthard writes:
In the end, the optics created by these grand gestures of recognition and reconciliation suggests to the dominant society that we no longer have a legitimate ground to stand on in expressing our grievances. Instead, Indigenous people appear unappreciative, angry, and resentful… (Coulthard 2014:153-4)
Coulthard et al argue that the politics of indigenous recognition, as trumpeted by liberal democracies the world over, ultimately serve the political interests of states, not indigenous people.
All this raises some provocative questions we all need to wrestle with, like whose agenda is served by reconciliation? Perhaps the only way to begin answering the question is to investigate who is driving the reconciliation agenda. Power is power — and the principal interest of power is maintaining its power — even when it shows up tenderly announcing its heartfelt concern for your identity and apologies for its legacy and history. What better way to keep power centralized than to remind everyone dispensing reconciliation is the prerogative of whoever owns the power in the first place?