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However, engaging white settler imaginaries of indigeneity also could separate people of colour from their own responsibility in Two-Spirit critiques. Indigenous LGBTQ and Two-Spirit activists long have interrupted white settler narratives of indigeneity: by arguing that such stories are appropriative and, moreover, that the issue LGBTQ politics face is decolonization. Two-hundred years of broken promises, land theft, genocide and rape?
There are plans for demonstrations at Mount Rushmore. Gay Indians will be there. Critics acknowledge that not considering the national stakes of Two-Spirit people follows a historical absence of attention to Indigenous politics in the field.
Spaces Between Us: Queer settler colonialism and indigenous decolonization | Unsettling America
A stronger reading would mark within queer studies the historical presence of an articulate silence about settler colonialism despite this power conditioning all queer life and critique on contested Indigenous lands. Two-Spirit activist histories already model alternatives. For the Quincentennial, ColorLife! It printed reflections by non-Native people of color on their inheritance of settler colonialism and responsibility to Indigenous decolonization.
In Canada, the work of the Native Youth Sexual Health Network under founding director Jessica Yee Oneida is inspiring dynamic antiracist coalitions grounded in committed work for Indigenous decolonization. The conversations I interpret were not chosen, nor can they be entirely refused. They reflect colonial relations established between white settlers and Native nations, which then inform the interrelated lives of all non-Native and Native people in settler society.