Native American Women Activists & Feminism

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In this paper I will focus on quoting and analyzing the theories developed by Native women activists working in both sovereignty and feminist struggles. These analyses will hopefully complicate the somewhat simplistic manner in which Native women's activism is often portrayed. 

 One of the most well-known writings on Native American women and feminism is Annette Jaimes's 1992 article, “American Indian Women: At the Center of Indigenous Resistance in North America.” In this essay, Jaimes argues that Native women activists, except those who are “assimilated,” do not consider themselves feminists. Feminism, according to Jaimes, is an imperial construct that assumes the legitimacy of U.S. colonial strong hold on indigenous nations. Thus, in order to support sovereignty Native women activists reject feminist politics: 

 Those who have most openly identified themselves [as feminists] have tended to be among the more assimilated of Indian women activists, generally accepting of the colonialist ideology that indigenous nations are now legitimate sub-parts of the U.S. geopolitical corpus rather than separate nations, that Indian people are now a minority with the overall population rather than the citizenry of their own distinct nations. Such Indian women activists are therefore usually more devoted to “civil rights” than to liberation per se.... Native American women who are more genuinely sovereigntist in their outlook have proven themselves far more dubious about the potentials offered by feminist politics and alliances. (Jaimes and Hasley 330-31) 

 According to Jaimes, the message from Native women is the same, as illustrated by this quote from one of the founders of WARN, Lorelei DeCora Means: 

 We are American Indian women, in that order. We are oppressed, first and foremost, as American Indians, as peoples
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