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" "Ultimately we want to share knowledge, not in a way that's stolen and appropriated and misused, but in a way that is a sharing and exchange of ideas that will actually help us get to a point where we don't have to worry about, you know, needing to head off to another planet in order to live.
Grace L. Dillon is an academic and author who is of Anishinaabe and European descent. She is a professor in the Indigenous Nations Studies Program, in the School of Gender, Race, and Nations at Portland State University. She edited Walking the Clouds: An Anthology of Indigenous Science Fiction and coined the term Indigenous Futurisms.
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I coined the term “Indigenous futurisms” in 2003 while editing Walking the Clouds: An Anthology of Indigenous Science Fiction. Much like Afrofuturism, Latinx futurism, and the like, Indigenous futurisms is a literary and artistic movement that expresses Native perspectives of the past, present, and future. These genres encompass the myriad communities too often overlooked within speculative and science fiction. Still, they can be limiting in their singularity.
Recurring elements in alternative Native stories include the Sand Creek Massacre of 1864, the Battle of Little Big Horn and Custer's demise (1876), the Ghost Dances after the Wounded Knee Massacre in 1890 (albeit many forms of Ghost Dances occurred historically prior to Wounded Knee), and the Oka uprisings of the 1990s at Kahnesatake. The Ghost Dance may be the most widespread image connected to Native Apocalypse
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In terms of the future, my Anishinaabemowin language has a word, kobade—a very small word, but in reality an extremely sophisticated concept. The idea is that everything that’s in the past and the future is also in the now, but it’s not as simplistic as that. It’s more like there exists a spiral of intergenerational connections, so that even if you are in the present you have spirit persons at your side; they can be ancient spirits, considered to be from the past or from the future. Kobade is the recognition of all persons, not just human persons, and of all the intergenerational connections that we have, which are never linear, but spiral. In my language some people may describe it as a chain, wherein we’re connected to each other, so that the future is always containing the past and the present; I don’t use the word “chain” because I work in Black Studies and it just feels heavy and inappropriate. I use the image of a spiral. This is very different from the former science fiction model, what was called “extrapolative fiction.” This word came directly from Robert A. Heinlein, who took the idea from mathematical equations, where you pull something out of the past or the present and draw this imagined plausible future from one dot to another. That’s an extremely linear concept, too simplistic to allow other forms of thinking. For example, we just don’t arbitrarily choose a certain point in the past when writing and developing characters; there can be all kinds of remnants of pasts, presents, and futures.