[ID: Two tweets by Cedar. They read: “When Indigenous people say stolen land we don’t mean 500 years ago. In the late 1800s a lumber company had my g+ grandfather tell them stories & asked for an “autograph” on blank paper. They forged a land transfer. It’s a golf course today. This is typical Native family history. Another moment in typical Native family history: Colonizer wanted farmland, said my great+ Aunt’s [farm animal] gored him. Her tribe testified in court, she didn’t even own [that type of animal], no one did. She lost, had to pay fees, her home/land was valued at the exact amount.” End ID.]
In the dead of night in the late 1800s, free masons came to my family’s land and set fire to their crops, their animals, and their home. My family fled their land out of fear of being murdered and their land was stolen from them. These stories are so commonplace yet colonizers and settlers like to place us in mental museums so they don’t have to face their true colors.
Anneli Sarhimaa, Vaietut ja vaiennetut karjalankieliset karjalaiset Suomessa (2017)
Virpi Kivioja: Olli Kleemola ja Louis Clerc (toim.) Sotapropagandasta brändäämiseen. Miten Suomi-kuvaa on rakennettu? (2015)
Outi Fingerroos & Häyrynen Maunu (toim.) Takaisin Karjalaan (2012)
Pirjo Lyytikäinen ”Suomalaiset syntysanat. Suomen kirjallisuus suomalaisuutta kirjoittamassa.” Teoksessa Tuomas M.S.Lehtonen (toim.) Suomi, outo pohjoinen maa. Näkökulmia Euroopan äären historiaan ja kulttuuriin (1999)
Antti Laine, Suur-Suomen kahdet kasvot. Itä-Karjalan siviiliväestön asema suomalaisessa miehityshallinnossa 1941-1944 (1982)
Hannes Sihvo, Karjalan kuva - Karelianismin taustaa ja vaiheita autonomian aikana (1973)
Pekka Suutari (toim.), Karjala-kuvaa rakentamassa (2013)
Helena Pilke, Propagandaa Itä-Karjalaan - Heimokansan suomalaistajat 1941-1944 (2017)
From a decolonization perspective, what is your opinion on this topic? I have seen several art prints with La Virgen wearing zapatista style face coverings, which is strange to me. I understand its pop culture importance in current Chicanx culture, but in terms of indigenous history, how and where does la virgen fit in? I want to know your opinion! I wrote an essay about “Guadalupanismo”, and read the book by Francisco De La Maza on the topic (I really recommend this book as well).
