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Much has been said recently in the media about the relationship between the inspiring expression of Indigenous resurgent activity informing the #IdleNoMore movement and the heightened decade of Native activism that led Canada to establish the Royal Commission on Aboriginal Peoples (RCAP) in 1991. I offer this short analysis of the historical context that led to RCAP in an effort to get a better sense of the transformative possibilities in our present moment of struggle.

The federal government was forced to launch RCAP in the wake of two national crises that erupted in the tumultuous "Indian summer" of 1990.

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Idle No More is forcing many Canadians to be Willfully Blind No More. 

Ostensibly, the movement spearheaded by Attawapiskat Chief Theresa Spence is about the protection of First Nations' treaty rights. At its core, though, might be something more profound, perhaps best described as a demand for all of us in this country to re-think the relationship between Aboriginal and non-Aboriginal Canadians. The relationship is, of course, an uneven one, though it might be far more uneven than most of us in this country care to acknowledge. 

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There are two main camps concerned with the Mayan apocalypse.

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 As the world teeters on the brink of catastrophic climate change and societal collapse, it is clear that those of us with the knowledge and capacity to resist have a responsibility to do so. It is not enough simply to withdraw or make lifestyle changes -- that is selfish and cowardly.

Rather we must turn to the front lines, where the battles which are determining our futures are actually being fought. One of those places is the Unist'ot'en Camp which rests along the bank of the river Wedzin Kwah (known in colonial society as the Morice River) on sovereign Wet'suwet'en Territory (in what you may know as Northern B.C.)