White Saviorism: A Barrier to Genuine Indigenization Efforts

Abstract

White saviorism is a pervasive and complex phenomenon that has significant implications for Indigenous peoples’ struggles for sovereignty, empowerment, and decolonization. By positioning white individuals as the primary agents of change and saviors of Indigenous communities, white saviorism undermines the efforts toward genuine Indigenization. This blog analyses the detrimental impact of white saviorism on Indigenization processes and advocates for Indigenous-led initiatives that honor autonomy and respect cultural differences.

Introduction

Indigenization represents a comprehensive and profound effort to integrate Indigenous knowledges, teachings, languages, and practices into various societal sectors, including but not limited to education, governance, and the arts (Battiste, 2013). However, the journey toward Indigenization has been convoluted by the emergence of white saviorism – a modality by which non-Indigenous individuals and organizations, primarily from Western societies, assume a paternalistic position of saving or improving the conditions of Indigenous communities (Jefferess, 2008). This blog argues that white saviorism is a neocolonial tactic that maintains white dominance and hinders the realization of Indigenization by silencing Indigenous voices and invalidating Indigenous agency.

White Saviorism: A Colonial Legacy

White saviorism is not a novel phenomenon; rather, it is rooted in the historical context of colonialism where white Europeans positioned themselves as superior beings, bringing “civilization” to those deemed “savage” or “uncivilized” (Smith, 2012). In the modern context, this manifests in the form of development work, volunteer tourism, and media representations that portray white individuals as rescuers and benefactors of marginalized Indigenous communities (Wexler, 2009).

The Pitfalls of White Saviorism in Indigenization

The white savior approach is particularly detrimental to Indigenization because it centers white experiences and frameworks at the expense of Indigenous paradigms. In doing so, it creates a dynamic in which Indigenous knowledges are often devalued or appropriated under the guise of support or partnership (Tuck & Yang, 2012).

1. Eclipsing Indigenous Voice and Agency

White saviorism often leads to the marginalization of Indigenous voices, as it places white narratives and solutions at the forefront, subsequently relegating Indigenous peoples to the role of passive recipients of aid (Kowal, 2015). This undermines Indigenous self-determination and self-governance which are pivotal for genuine Indigenization.

2. Preservation of Power Imbalances

By perpetuating a relationship based on dependency, white saviorism maintains the status quo of power imbalances between Indigenous peoples and their colonizers (Todd, 2014). Such power dynamics pose a significant barrier to true Indigenization, which calls not for the preservation but the dismantling of colonial systems of authority.

3. Commodification of Indigenous Cultures

The commodification and trivialization of Indigenous cultures through white saviorism, often for the sake of personal growth or social capital, further entrenches cultural appropriation. This practice undermines the serious engagement required for a respectful integration of Indigenous knowledges (Deloria, 1969).

Conclusion

To deconstruct the barriers erected by white saviorism, non-Indigenous allies must adopt a role of active listeners and supporters rather than leaders or saviors. Genuine Indigenization entails engaging in reciprocal relationships that acknowledge and prioritize Indigenous autonomy, expertise, and decision-making processes (Simpson, 2007; Wilson, 2008). Only through concerted efforts to dismantle the ingrained structures of white saviorism can we pave the way for authentic Indigenization that honors and elevates Indigenous peoples and their irreplaceable contributions to society.

References

Battiste, M. (2013). Decolonizing Education: Nourishing the Learning Spirit. Purich Publishing.

Deloria, V. (1969). Custer Died for Your Sins: An Indian Manifesto. Macmillan.

Kowal, E. (2015). Trapped in the gap: Doing good in Indigenous Australia. Berghahn Books.

Simpson, L. (2007). Anticolonial Strategies for the Recovery and Maintenance of Indigenous Knowledge. American Indian Quarterly, 28(3-4), 373-384.

Smith, L. T. (2012). Decolonizing Methodologies: Research and Indigenous Peoples (2nd ed.). Zed Books.

Todd, Z. (2014). Fish pluralities: Human-animal relations and sites of engagement in Paulatuuq, Arctic Canada. Etudes/Inuit/Studies, 38(1-2), 217-238.

Tuck, E., & Yang, K. W. (2012). Decolonization is not a metaphor. Decolonization: Indigeneity, Education & Society, 1(1), 1-40.

Wilson, S. (2008). Research is Ceremony: Indigenous Research Methods. Fernwood Publishing.

Wexler, L. (2009). The importance of identity, history, and culture in the wellbeing of Indigenous youth. The Journal of the History of Childhood and Youth, 2(2), 267-276.