“Yintah ” is a powerful documentary on Netflix that highlights the struggle for sovereignty over Wet’suwet’en lands in response to the forced entry by the Coastal GasLink Pipeline company, with the support of the RCMP. This documentary raises awareness of current issues that continue to affect Indigenous communities and emphasizes the importance of recognizing and addressing the ongoing realities of settler colonialism in Canada.
Why did this speak to you?
No Access without Consent (Yintah, 2024). This documentary echoes the harsh reality of ongoing colonialism in Canada and its impact on Indigenous sovereignty. As a Black African immigrant in Canada, I relate to the history of displacement and exploitation, which resonates with the experiences of Indigenous communities who have faced land dispossession, erasure, and systemic oppression. Seeing the disregard for the rights of the Wet’suwet’en people, particularly the arrest of Wet’suwet’en hereditary Chief Dsta’hyl (also known as Adam Gagnon), reminds me of the injustices that were meted out to Indigenous African leaders and chiefs by their colonial officers. Again, not overlooking the extent of land, artifacts, gold, culture, and autonomy that were forcibly taken from my own ancestors (Arenas, 2024). Amnesty International has made a decision to designate Likhts’amisyu Clan Wing Chief Dsta’hyl as a prisoner of conscience and call for his release (Phan Nay, 2024).
What about it specifically spoke to me?
What specifically stood out was the violation of Wet’suwet’en sovereignty and the use of militarized police force to uphold corporate interests, with no respect for Indigenous authority over their own lands (Yintah, 2024). The disregard for the 1997 Delgamuukw-Gisday’wa ruling, which upheld the Wet’suwet’en people’s rights to their territories, speaks to Canada’s continued disregard for Indigenous sovereignty despite its legal obligations (Yintah, 2024). Additionally, the disproportionately high incarceration rates for Indigenous people echo colonial systems of control and punishment that Indigenous and marginalized communities worldwide continue to endure (Statistics Canada, 2023). These realities highlight the importance of raising awareness about ongoing settler colonialism and addressing systemic inequalities and injustices.
Lastly, the bravery and resilience of Tsakë ze’ Howilhkat Freda Huson, a wing chief of the Unist’ot’en people from the Wet’suwet’en C’ilhts’ëkhyu clan, exemplifies the fight for Indigenous sovereignty. Similarly, Tsakë ze’ Sleydo’ Molly Wickham, a wing chief of the Cas Yikh people from the Gidimt’en clan, served as the appointed spokesperson for the Gidimt’en Checkpoint and led a 55-day blockade of the Coastal GasLink pipeline (Yintah, 2024). Their actions serve as great inspiration in the fight towards decolonizing our work as social workers.
How and what has changed for me since I encountered this video regarding your ideas, beliefs, process, etc., of decolonizing your work
Encountering this documentary has profoundly shifted my understanding of consent, respect, and sovereignty in my social work practice, particularly when engaging with Indigenous communities.
I now see that incorporating these ideas and understanding into practice means actively working towards decolonization, valuing Indigenous knowledge, and challenging settler biases. This approach aligns with the principles of anti-oppressive practice and ensures that social work interventions are inclusive and respectful of Indigenous Peoples’ rights and perspectives (TRC, 2015). I have also recognized the need to respect indigenous sovereignty and governing, which requires consent and collaboration at every step. In this context, consent extends beyond just signing a paper or legal agreements; it means seeking permission to engage with Indigenous cultural practices, ensuring that Indigenous clients have control over how and if support is given (Yintah, 2024). Recognizing that forced interventions echo colonial practices, I would prioritize Indigenous autonomy by allowing their voices to lead the process (CASW, 2024). For instance, if an Indigenous service user prefers to address a concern through traditional healing practices, it is my role to support them in accessing those resources rather than imposing Western therapeutic approaches.
This change reflects a deeper respect for Indigenous sovereignty by upholding their rights to self-determination and consent in all engagements. It also emphasizes that effective social work with Indigenous communities should rooted in collaboration and cultural safety practices and not demeaning nor diminishing but rather a commitment to challenging and dismantling colonial structures within our field.
How I will transfer this new knowledge into the journey of decolonizing my practice when working with Indigenous communities now and in the future
The transfer of this new knowledge will shape my social work practice by ensuring that Indigenous consent, autonomy, and cultural frameworks are central to all interactions. Applying decolonized practice means recognizing Indigenous authority over their own lives and lands and respecting that they may have different approaches to healing and community well-being than what Western practices might dictate. As a black social worker, having had my own fair share of intergenerational trauma, body to body, generation to generation, my role will be to support rather than impose, approaching each relationship with openness and a commitment to meaningful consent. Moreover, allowing clients to share their experiences at their own pace and avoid using sensitive and threatening language that could re-traumatize them.
In terms of theory, practically, I would focus on developing interventions that are not only effective but also ethical and respectful of the communities I would be privileged to serve. For instance, using systems theory to develop a holistic view of individuals and communities, recognizing that no one lives in isolation and that our interactions have broader systemic impacts. Using an Anti-oppressive approach and avoiding culturally unsafe practices, I would ensure that I start conversations with communities from a place of strength, focusing on their capabilities and the circumstances that empower them.
References
Arenas, S. (2024, February 5). UCLA Fowler Museum permanently returns objects to Asante kingdom in Ghana. UCLA Newsroom. https://newsroom.ucla.edu/releases/ucla-fowler-museum-returns-objects-to-ghana
Canadian Association of Social Workers. (2024). CASW Code of Ethics, Values and Guiding Principles. https://www.casw-acts.ca/files/attachements/CASW_Code_of_Ethics_Values_Guiding_Principles_2024_0.pdf
Phan Nay, I. (2024, July 31). Amnesty International calls for Wet’suwet’en chief’s release. CBC News. https://www.cbc.ca/news/canada/british-columbia/amnesty-international-prisoner-of-conscience-1.7280904
Statistics Canada. (2023, July 12). Over-representation of Indigenous persons in adult provincial custody, 2019/2020 and 2020/2021 (P. Robinson, T. Small, A. Chen, & M. Irving). https://www150.statcan.gc.ca/n1/pub/85-002-x/2023001/article/00004-eng.htm
Yintah (2024). [Documentary]. Yintah Film. https://www.yintahfilm.com/