Colonialism Joe Buffalo Pro Buffalo Fur Deck (8.25″) Colonialism

Colonialism Joe Buffalo Pro Buffalo Fur Deck (8.75). Stain Colour may vary. Grip not included.

Imported.

Colonialism Skateboards team rider, Joe Buffalo, is from Maskwacis, Alberta (Samson Cree Nation). He has been skateboarding most of his life and is not slowing down anytime soon. It’s important to recognize that Joe attended Residential Schools for five years. Residential Schools are now known for genocide. Joe survived this destructive institution, and a lot of Indigenous children didn’t. His first memory of skateboarding was seeing his older cousins building launch ramps and watching them skate. Skateboarding has helped Joe overcome adversity throughout his life by helping him focus on a positive activity that not only kept him busy but also challenged him to grow.

This Joe Buffalo graphic explores the mass extermination and near extinction of the buffalo – a fundamental consequence of colonization on Turtle Island (North America). Prior to (and even after) the arrival of European settlers, Indigenous peoples largely subsisted on the buffalo, hunting them on foot with the use of spears and other handmade weapons. Indigenous peoples depended on this valuable resource for their way of life, and the buffalo evolved into an integral part of their culture. There were more than 120 uses for the buffalo and virtually every part of the animal, including the bones, were used. As generations passed, Indigenous peoples mastered their techniques, eventually killing mass quantities of buffalo in a single hunt while still maintaining healthy buffalo populations. This was the case with the ‘buffalo jump’, a communal practice through which hunters would drive a herd of buffalo over a cliff, breaking their limbs and making them immobile (if not outright killing them), and immediately finish the hunt using their handmade weapons. This strategy was used for generations before European newcomers introduced hunting aids of their own – the consequences of which would prove to be disastrous.
The increasing incursion of European fur traders into 18th-century North America significantly imposed upward pressure on the demand for buffalo. As an economy developed for, what was then, the foundation of plains subsistence, horses and firearms were introduced into the hunting formula. Horses afforded hunters the luxury of quick and efficient mobility, while firearms made the practice of killing game a much easier task. It was not long before the buffalo hunt had manifested itself at an industrial scale, far outstripping local demand and the ability of buffalo herds to achieve replacement fertility. And as the buffalo dwindled in numbers, the domestication of cattle and other herd animals by newcomers introduced disease to an already endangered species. More tragic in terms of illness was the impact of riding horses; coupled with increasing food scarcity, hunger, newcomer settlement, automatic firearms, and a series of other ecological factors, travel by horse helped spread disease among otherwise healthy Indigenous communities at an unprecedented rate. One of the main factors were government policies to kill the main food resource from Indigenous peoples.

The plains buffalo were plentiful and seemingly limitless until the 19th century when estimates were wide-ranging in the millions. By the late 1870s, however, buffalo herds on the Canadian plains had vanished, ending a way of life that had existed for more than 10,000 years. In his seminal book, Clearing the Plains: Disease, Politics of Starvation, and the Loss of Indigenous Life, James Daschuk argued that, while the collapse of the buffalo herds in the latter half of the 19th century “was the greatest environmental catastrophe ever on the grasslands, it also brought a fundamental change in the power dynamic between First Nations and the Canadian state. With [the] loss of the buffalo, Indigenous people lost their independence and power.” The disappearance of the buffalo and the widespread famine that ensued coincided with disease epidemics on the Canadian plains. With few prospects in sight, First Nations people entered into Treaties with the Canadian government as a means to secure a future without the buffalo, sacrificing their claim on all but a small fraction of land in exchange for famine and medical relief, education, health, etc. The state’s subsequent dishonor of these Treaties – through the withholding and insufficient provision of food (among other cruel tactics) – only furthered the exposure of Indigenous peoples to disease and death, and in fact, became a primary vehicle through which they were controlled by the Canadian government in the decades that followed Canada’s expansion to the west. Overall, the collapse of the buffalo herds symbolized the shift in power over land, resources, and life on the plains, from Indigenous peoples to European newcomers and their descendants, during the historical process of colonization on Turtle Island.

The large buffalo herds have been decimated to endangered levels but recently, First Nations communities have started to reintroduce the buffalo onto their lands. There are several First Nations communities across Turtle Island which have buffalo herds. These reintroductions to the species of the buffalo are beneficial to the eco-systems on the land. The federal government has also taken it upon themselves to fund projects surrounding these reintroductions to the buffalo by releasing the buffalo into National Parks throughout the country. The once endangered species is now growing in numbers throughout the Turtle Island through conservation projects and First Nations communities managing the buffalo. There are several First Nations in Saskatchewan who have signed a Buffalo Treaty and they manage and conserve these powerful animals on their lands.

The Buffalo hide was provided by Scott Collegiate. Cultural protocols were followed.
Photo: Noel Wendt

Daschuk, James (2013). Clearing the Plains: Disease, Politics of Starvation, and the Loss of Aboriginal Life. Regina, SK: University of Regina Press. Pp. 183-184.

Michael Langan is an Indigenous artist from Cote First Nation, Treaty 4 Territory, who is committed to educating people through creative renderings of our colonial past. After moving to Regina almost 20 years ago, Micheal immersed himself in the local skateboard community, of which he has remained a prominent member ever since. Last spring, Micheal launched his own skateboard company – Colonialism Skateboards – to draw attention to, and have people engage with, complex and untelling aspects of Indigenous Canadian history and culture. By combining skateboard art with a history lesson on Indigenous culture and colonialism in Canada, Micheal’s innovative approach is leading a conversation about how Canadians, especially youth, can move forward together through reconciliation.

Profoundly influenced by his upbringing and experiences as an inter-generational residential school survivor, Micheal’s initiative has grown and expanded beyond the realm of skateboarding. He has been invited to elementary and high school classrooms in Regina, Fort Qu’Appelle, as well as various community panels to speak about his company and its mandate. He was recently invited to the Winnipeg Art Gallery to speak on an Indigenous artist panel, where his boards were featured.

Colonialism Skateboards continues to receive international attention as Micheal inspires skateboarders and non-skateboarders alike to learn about the history and enduring legacy of colonization, and to think about ways to address these ongoing challenges locally and globally.

Colonialism has produced several pro boards for Joe Buffalo as well as a guest board with Dustin Henry.

Micheal has been a long time member of the Tiki Room family.