There are, in fact, two kinds of people in the world of activism. Assholes and infiltrators. Every single one of us good-intentioned activists is an asshole.
From Lisha Sterling
In the 2003 Battlestar Galactica mini series, the cylons now look like humans. They can blend into the population. When Commander Adama and President Roslin find this out, they have a meeting to discuss the problem. They decide that they can’t let the fleet know. If everyone knew that cylons could look like humans, they’d all be accusing each other of being cylons, and terrible things could happen.
When I first saw that scene, I could understand intellectually why they made that decision. After having spent 6 months in the camps at Standing Rock, I have a visceral understanding of why they made that decision.
In the intense environment of a camp under siege, we knew that there were infiltrators among us, but it was usually hard if not impossible to figure out who those people were. Sometimes the infiltrators were easy to pick out. They didn’t cover their tracks very well, they projected their actions or they asked questions in a way that made them all too obvious. But we knew that there were others who were better at hiding their true intentions, and that did as much to cause division and strife as anything that the infiltrators were doing directly. Any time someone would do something stupid or destructive, any time someone would refuse to follow the instructions of a leader, any time someone lost their cool there was someone who would say of that person, “Do you think they’re an infiltrator?”
It took me over a month to get the Internet connected at camp. I was very stubborn in the fact that I was not going to use satellite internet to solve our problem (it’s too damned expensive) and I wanted the backbone connection to go through the tribally owned Standing Rock Telecom. Unfortunately, I had no idea what political back and forth that goal was going to take or the culturally appropriate path to get the right people on board with my plan. In the meantime, I fielded emails and phone calls from people several times a day telling me how I should set up Internet at the camps. I would listen to each one and then explain to them what was wrong with their plan and what we were doing instead. Towards the end, there were a lot of people who thought that I was intentionally stalling. “Is she an infiltrator?” they asked each other.
The question was asked about Johnny Aseron, the man that the Standing Rock Sioux tribe had assigned to be second in charge at the camp, the one who led the 9 am meetings for months and who was the go-to person for every possible issue at camp. He has his issues, just like all of us do, and when he had a string of unfortunate disagreements I heard a lot of people ask the question, “Do you think HE could be an infiltrator?”
One of the people on the tech team pissed me right off one day while I was away from camp to get supplies in Bismark. He took it upon himself to reorganize the tech team tent, a tent which he did not live in. He didn’t just reorganize the solar and wind power supplies that he worked with. He reorganized everything, including the computer equipment and network gear. He also managed to lose the keys to my van. He did all this by himself without the consent or cooperation of any of the other team members, despite the fact that four of us lived in that tent along with all that equipment. When I got back I was livid. When he left the tent, the other team members asked me, “Do you think he’s an infiltrator?”
No. Not an infiltrator. Just an asshole.
There are, in fact, two kinds of people in the world of activism. Assholes and infiltrators. Every single one of us good-intentioned activists is an asshole. Even those people who you know are absolutely the salt of the earth, sweet, wonderful amazing people. They are assholes, too, at least sometimes. We do stupid things, destructive things even, not because we want to destroy the movement but because we are flawed human beings. We all have personal ideas about how things should be done and personal agendas that may have nothing at all to do with the issue we are are working on that can get in the way of working well with our comrades.
If you traitor jacket someone, or declare a person in the movement to be an infiltrator, and you get it wrong, you will create serious division in the movement you care about and you will cut the movement off from the talents and skills of the person so wrongfully accused. The backlash from such a move can utterly destroy a group. Whatever it was you were planning together can be wiped out by bad blood, and with it whatever effectiveness you would have had.
But there are real infiltrators out there.
In the 2004 season of Battlestar Galactica, the scientist Gaius Baltar invents a cylon detector. It works perfectly. His first beta test is on a volunteer and the results come back positive. As he sits there looking at his screen and then looking at the person who volunteered to be tested, Baltar freaks out.
You can imagine all the things going through his head. If he tells this person that she has tested positive as a cylon, she may turn on him. Does she know she’s a cylon? Why did she volunteer to be the first one? What if she kills him for finding her out? What if she leaves that room and does something that will destroy the ship? It’s just not safe to call her out, even though he knows that she really is a cylon.
In real life, there is no blood test for infiltrators, but the risks of finding one out are still the same. You may have noted all the signs of an infiltrator in one of the members of your cohort, but that doesn’t mean that you want to immediately spread the word of what you’ve found. Depending on how well trained they are and what their mission is, they may pretend that you have falsely accused them. They may go into high gear to assassinate your character, destroying your credibility to save their own. Or, having been found out, they may do something drastic to cause as much damage as possible on their way out.
If you are very certain that you have found an infiltrator in your midst, speak privately with some trusted people before taking any action. Do not announce that you have found an infiltrator. Instead, play the game of “Asshole or Infiltrator”. Compare notes. See if the other people you trust have seen the same signs of an infiltrator that you have. See if you can determine together whether the behavior of this person is just normal human trouble or if it is something more problematic.
The game of “Asshole or Infiltrator” isn’t really a game, as such. It’s just a lighthearted take on the problem of deciding what to do with a person who has done something destructive inside your movement. By calling it a game we take some of the stress out, find room to laugh about the stupid things people do, and that can help us see more clearly when the behaviors we are concerned about constitute more than just a personality conflict.
Once you have determined that a person’s behavior is causing serious detriment to your group and goals, the next step is to decide what to do about that. One option, of course, is to call them out and remove them from your group. Unfortunately, even when you have more than one person on your side agreeing that a person is probably an infiltrator, calling them out can still have all the consequences mentioned above.
This is why it’s important to have some ground rules before you ever get to this point. Those ground rules should include a code of conduct specifically designed to bar the sorts of activities listed in the Media For Justice list of behaviors linked to agents provocateur. If someone is breaking that code of conduct, you do not need to address the person as an infiltrator as such. You simply need to cite the ways in which they have broken the code of conduct in order to bar them from your group. Now, when they try to kick up a fuss, you have your documentation of exactly which rules they broke and the risk to the larger group or movement is reduced.
But what if you just can’t tell what’s going on with a person and need to make sure that they can’t hurt your cause? What if they are just people that haven’t yet gained your trust? What if they are real assholes? Maybe they are assholes with serious mental health issues. You don’t always want to kick possible infiltrators out of your group. Sometimes you can use them to help you instead.
Joel Preston Smith is one of the many people that I met at Standing Rock. Today he is the director of the nonprofit Frontline Wellness United which provides healthcare including mental health support to activists, whistleblowers, and hackers. (The good sort. Like me.) Back in the 80’s, however, Joel was trained by the US Army to be an infiltrator at anti-war rallies. He became a conscientious objector after that, and his insights helped a lot in dealing with some problematic characters at camp.
Joel’s strategy is to give people who have low trust or a history of problematic behavior jobs which will help you but cannot cause significant harm. You want them to be busy, but out of earshot of sensitive discussions and away from sensitive equipment that they might sabotage. He lists tasks like stuffing envelopes or putting up fliers as an example of that kind of activity. Another example might be researching news articles and sending them to your social media manager for posting. In one case at camp, Joel took a particularly problematic character and set him to work building new shelves and a door for a food pantry. It was work that needed to be done, that the person could do alone, and that kept the person away from sensitive equipment and discussions.
In the end, there may well be some people that you never figure out are infiltrators until long after everything is over and you’ve run a FOIA on yourself to see what the FBI has to say about whatever campaign you are working on today. The best solution to the problem of the unknown infiltrator is not to distrust everyone, but rather to maintain strong security culture throughout your group and insist that your code of conduct be followed by all participants no matter who they may be. If you isolate people who refuse to maintain your agreed upon security protocols or who break your code of conduct, then you will have effectively defeated the enemy in your camp.
Lisha Sterling is a crazy nomad woman who works on humanitarian technology, spending lots of time in low resource areas and disaster zones. She talks to plants, animals, gods and spirits. Some of them talk back.
“We [White people] have no sense of shared identity with our neighbors, and no sense of shared purpose. We have no notion that our well-being is tied up with that of the people we live next to or share a building with. It is the ultimate in alienation. So much else flows from that.”
From Lisha Sterling
“Gooooooood morning, Water Protectors! This is not a vacation! We’ve got work to do, relatives! It’s time to pray! Get your čanupa! Get your bible! Get your sacred items and come to the sacred fire!”
– Morning wake up call over the loud speakers near the sacred fire at Očeti Šakówiŋ.
The night I rolled in to Standing Rock it was dark, and finding the right entrance to the camp where I wanted to go was confusing. It was all headlights and flashlights on a short strip of road, traffic coming up from the south, lots of people and cars but everything else was dark. Really, really dark. So I drove past Očeti Šakówiŋ, past Sičangu (Rosebud), and all the way to the town of Cannon Ball, then through the town, out the other side and back up to Sacred Stone camp. I didn’t see much of anything that night. I think it must have been overcast, because I don’t even remember the stars. Or maybe it was clear, but I was so tired from the 2 day drive and overwhelmed by just having arrived that I didn’t really see the sky.
The next morning, after breakfast, I drove back out through Cannon Ball, over to highway 1806, and north towards the other camps. Just before I got to Sičangu I crested the hill, and in the clear sunlight the sight of thousands of people camped in tents and tipis was awe inspiring. There are no words that can express that feeling. Joy. Excitement. A thrill at the hope all those tents and tipis represented. These are just approximations. I wish that I could take that feeling that wells up in my heart even at the memory of it and place it inside your heart so that you could experience it, too.
That feeling never went away. Even in the coldest and harshest part of the winter, even in the most stressful days of battle, the view of the camp was exhilarating.
You Are Not In The United States
One of the first lessons for anyone coming to camp who wasn’t Native was that Camp was not part of “America”. Camp was sovereign territory. Camp was on treaty land, run by the people of the Seven Council Fires, existing in the cultural ways of what the American government calls The Great Sioux Nation.
Each camp entrance had a security checkpoint. Signs by the entrance reminded people whose land they were entering and set out the clearest of ground rules:
No Weapons of Any Kind.
No Alcohol Or Drugs.
Not on you and not in you.
This Is A Peaceful Prayer Camp.
Each of the three camps were broken into smaller camps. I don’t know what the separate areas of Sacred Stone were called, or if they even had different names, but at Očeti there were camps with names like, “Oglala Camp,” “Southwest Camp,” “Red Warrior Camp,” “Cheyenne River Camp,” “Red Lightning,” and so on. The fact that life at camp was broken into these smaller camps was something utterly lost on most of the non-Natives who showed up.
Johnny Aseron would ask people in the morning meeting or at some other meeting throughout the day, “What camp are you in?” and the answer from non-Native vistors was almost always, “Oh, we’re not in a camp. We’re just in a tent by ourselves.” This was rarely the first experience of culture clash that people would experience, but it was one that embodied all the other clashes. “Go back to your tent,” Johnny would tell the visitors, “then look around you. Figure out who is near by. Introduce yourselves and ask what camp they are in. Get permission to be where you are, and then make yourselves useful to your camp.”
“White people think that they are all individuals! They don’t even know what it means to be in a community!” Johnny would fume. And he was right.
We come from cities and towns where we never see our neighbors any more, where we don’t even know the people in our own apartment building. We travel through life completely oblivious to the people next door unless they play their music too loudly in the middle of the night. We have no sense of shared identity with our neighbors, and no sense of shared purpose. We have no notion that our well-being is tied up with that of the people we live next to or share a building with. It is the ultimate in alienation. So much else flows from that.
People showed up from all over the country certain that they could do something to help the camps, but few took the time to stop and listen before they told everyone what their great idea was. As a result, a lot of duplication of efforts happened between September and December, a lot of projects went off half-cocked, and so many things were started and then abandoned when the people who started them decided to go home.
Even some of the people who did take the time to listen as well as talk managed to cause consternation when they treated the space like it was Burning Man rather than the sacred ground of the meeting place of the Seven Council Fires. There was an incident in which some non-Native women declared that they were going to run a prayer circle and discussion group at the sacred fire. They hushed the men who were tending the fire and scolded them for speaking over the women. They were oblivious to the fact that the sacred fire is the men’s prerogative, and that a women’s prayer circle there was completely out of place. Men are the fire keepers. Women are the keepers of the water.
This was not the only incident, possibly not even the most egregious one, that angered the Native community for its complete lack of respect for Lakota culture. But those who stayed for the long haul learned how to live in better harmony with the local culture. White people learned to cook buffalo instead of quinoa. White women learned to stay away from the sacred fire on our moon time. White men learned to let Native men set the boundaries and decide what steps to take next. Some of us left camp as honorary Lakota. Some found themselves connected with and adopted by the Nation from the land where they make their home.
Sacred Ground and A Place of Prayer
The land where the camps were is sacred ground. Lakota tradition teaches us that many medicine men have put sacred medicine into the land where Očeti Šakówiŋ was. There were also burials in several areas within the camps’ boundaries and to the North of them. It was no coincidence that the movement to protect the water gained so much momentum from this place. The prayers spoken there carry extra weight.
I had heard this before I ever arrived at Standing Rock. I knew it in my bones once I got there.
On the night that I arrived at Sacred Stone, I walked down to the Cannonball river and talked to the spirits of the land and the ancestors there. That first night the spirits were not impressed with me. They gave me something of a cold shoulder. They were doubtful about my intentions, I think, and not terribly trusting. I’m not sure exactly how it is that I gained their trust, but it didn’t take long at all.
One thing that I do know is that prayers were answered for everyone at camp, and miracles were absolutely commonplace there. People would talk about it while sitting around a fire or standing in line at a kitchen. You need a thing. You pray for that thing. The thing shows up. Again and again and again. Need someone with a certain skill? Pray. Need a power inverter? Pray. Need to get in touch with someone but your phone doesn’t work at camp and neither does theirs? Pray.
In November I found myself at a laundromat in Mandan, about 50 minutes away once the checkpoint had turned into a roadblock and everyone had to drive around the long way between Standing Rock and the urban area to the north. There were no laundry facilities at camp, so nearly everyone went north to wash their clothes once every two weeks or maybe once a month. I met a White woman at the laundromat who was also staying at camp. She said that she really liked the environment at camp, but she was skeptical of the idea that prayer was going to do anything useful.
“You can’t stop a pipeline with prayer,” she told me.
“I don’t know if we will stop the pipeline, but you have to admit, prayer is doing something,” I pressed.
“No. I’m an atheist. I really don’t believe that prayer has any purpose.”
“But, wait, haven’t you noticed the weird things that happen? How things just magically seem to turn out just so? How people end up in the right place at just the right time? How things show up just when you need them?” I asked.
“Yeah, I’ve noticed that,” She admitted somewhat uncomfortably.
“Well, you don’t have to call that a miracle if you don’t want. You can put it into another cosmological framework if you choose. Call it a synchronicity. There are an awful lot of synchronicities happening. Where does that come from?”
She laughed, “Yeah, there sure are a lot of synchronicities. I have no idea where they come from.”
“Well, maybe you would think of it as some sort of as-yet-unexplained quantum phenomenon. Or maybe it’s just the Unknown. But that thing that makes the synchronicities come together, that’s what some of us call God.”
The Atheist White Lady agreed that it was possible to hold the idea that whether there was a God or not, something was certainly happening at camp. When I got back to camp, I shared that story, and from then on the term “Očeti Synchronicity” entered the collective lexicon of the folks I camped with.
The Ancestors Stood With Us
In early October I was standing between the Indigenous Environmental Network’s Media tent and the Water Protectors Legal Cooperative tent on top of Facebook Hill in Očeti Šakówiŋ. As I stood there smoking a cigarette and talking to one of the IEN volunteers, we saw a red car come speeding from the south on 1806 followed by a police car with it’s lights flashing. The car turned into the south entrance to camp and sped right past the guards. As soon as it entered camp it turned off its lights, but the police car continued in pursuit, lights still flashing. The red car disappeared into the camp, but the police car made it about ¾ of the way around the loop road through the south side of camp before it was surrounded by angry Water Protectors. People on the hill jumped into their cars and trucks and sped down towards the police car. Some of the vets who were camped north of Facebook Hill near the north entrance did the same.
From our perch atop the hill we could hear people yelling at the police officer inside his now stopped car. The situation was tense. There would be some yelling, and then silence, then yelling again.
I ran into the tents to inform people inside what was going on, and to tell my friend to get ready to grab his sleeping kid sprawled out in front of the wood stove and put them in my van. “If there are shots, we go. If more police show up we go. I’ll drive through the fence if we have to. We don’t want to be here if this gets ugly.” I went back outside and kept watch.
Eventually, the police car turned its flashing lights off and began to drive slowly around the rest of the loop road toward the north entrance. Another police car showed up and parked by the north entrance. I went inside to get my friends and go. We jumped in my van, and I drove straight for the south entrance. As we got there, more police cars were coming up 1806.
When we got to the south gate, one of the guards stepped up to stop me from leaving. “We’re on lock down,” he explained, “Someone just drove in to camp in a stolen car and there are police here.”
“It’s not us. We saw the whole thing from on top of the hill. I have a kid in the van. We need to get back to Sičangu. I need to keep the kid safe.” I told the guard. I don’t know why he let me through. They didn’t let anyone else out of camp. We were the only ones. But he let me go, and I pulled out of Očeti, drove south of the river onto undisputed Reservation territory and turned into the driveway of Sičangu camp.
“Sorry. No one in or out. We’re on lockdown.” The guard at Sičangu told me.
“I know. We were just at the Media tent. We have a kid in the van. I need to get ’em safely back to our camp.” The guard knew who we were, an advantage of living in the smaller camp at Rosebud. He nodded in ascent and let us through.
As we pulled into the back grove where we were camped, I gave my friend instructions, still functioning in emergency mode. “If they raid the camp tonight, come find me and the van. I’ll drive us out of here no matter what it takes. If you can’t get to the van, then run south towards the town. I’ll find you and pick you up.”
I need not have worried. When the police car had turned its lights off, the Akíčita (say: ah-KI-chi-tah, warriors) of Očeti Šakówiŋ had made an agreement with the police who happened to be a local Lakota from the Bureau of Indian Affairs. The police would stay outside the camp while the Akíčita would search for the car thief and bring them to the police. They found the bad guys, a driver and two passengers. They also rescued a woman who got trapped in her tipi when the car had plowed into it. Miraculously, she only had minor injuries.
That night I had a dream that I was walking around the whole perimeter of Očeti Šakówiŋ camp with my brother who had died on December 25, 2015.
When I became aware that it was strange to be walking with my dead brother as if it were normal, he spoke up, “Phew! That was scary last night!!”
“Yeah it was.” We walked and the silence hung over us for a while.
“I’m so glad that you are here, though. If I were alive I’d be there with you.” He paused, “Well, I am here with you. Just not like that.”
I looked at him and nodded, “Yeah, I know.”
One day in October there was a 9am meeting unlike any other while I was at camp. It was in the army tent on Hunkpapa hill, before the days when morning meetings happened in the dome. Johnny Aseron was late, but some other elders came in to the tent and started the meeting off without him. As usual, sage was lit and passed around the circle of people gathered. An opening prayer was said, just like always. But instead of Johnny saying a few words and then going around the circle to hear from whoever wanted to speak, these elders stood at the focus of everyone’s attention.
One elder spoke of the terrible number of Water Protectors that had been arrested the day before. Another spoke of the people who had not stayed peaceful and had instead lit fires. There were agitators amongst the Water Protectors who said that peaceful protest was not enough. We needed to fight already, they said. This elder said that made no sense at all.
“Look at the power of the United States,” he said, “Do you think that we can defeat them? Of course not! If we use violence, they will come down on us with as much force as they need. They will not just arrest 40 people or a hundred people. They will come in here and kill us. We’ve lost enough of our people. We need to live and we need to fight smarter than that.”
I didn’t know it then, didn’t know who these men were, but I would find out later that these were men who had once been militants who had no compunction about using guns in their battles. They had aged since then, and wised up. They had watched revolutions in other countries and seen how they went down. They had contemplated their own history and realized that winning every battle was not enough to win the war. They had learned that violence was not going to give them the gains they wanted. Only prayer could do that.
One of the elders stood up to tell a story that I don’t think I will ever forget. “Back in the 80’s we were told to go to the Black Hills with our families to stop the mining. The elders told us then to go out and set up a camp. Build a sweat lodge and pray all day, every day. We wanted to fight, but they said, ‘No. This time you just go and pray.’ We did what the elders said. There were about 30 of us. My wife was there and my kids. Other families, too. We just prayed and went into sweat lodge every day. After we’d been there a while, one morning we wake up and we’re surrounded by White men on the hills overlooking the valley where we were camped. All these White men up there with their guns. Some of them were sheriff’s deputies, but there were also just guys from the area near there. They’d called up and said that anyone who had a gun should come down and stop us. So there they were, surrounding us. There was nothing we could do. They stood there with their guns pointed down at us, men, women and children. We thought for sure it was going to be a massacre. But no one shot a single bullet. We all stood there for a long time, until finally someone came to us to negotiate a deal, and then we left there.
“Well, you see, about ten years after that happened, I was telling the story at this place. You know, I’d travel and speak at places, and tell what happened there. And I told the story this one time, and after the whole thing was over, this one man comes up to me after to talk. It was a White man. He said, ‘I had to come here to tell you that I was one of those men up there with a gun pointed at you, and I’m sorry. I didn’t know back then, but I know now. I’m really sorry for what I did.’ and then he said, ‘but I have to tell you something, because you didn’t say anything about it in your story, and I don’t know if you even know. There’s a reason we didn’t shoot. When we looked down into that valley, we saw thousands of Indians and they were all armed. We all knew that if we shot, we’d all be dead. We didn’t see 30 people. We saw a valley full of Indians.’
“And so that’s how I know. Prayer works. The ancestors were with us that day. They stood with us, and those White men saw them.”
I feel pretty certain that the same thing happened at Standing Rock during the encampments. Not just once, but over and over again. The police were terrified of the Water Protectors. They told stories of Water Protectors with pipe bombs and tire irons and knives threatening them. None of those things ever happened. Some of that was surely just cops telling lies to justify their actions, but I heard cops talking with real fear in their voice on more than one occasion. Now, either they are such complete cowards that they make stuff up in their own heads – which considering the vast number of non-gun items that police have claimed were guns in the hands of Black men, we can’t ignore that possibility – or else, they really did see angry Native ancestors brandishing ghost weapons.
I know the ancestors were there. Against all logic, I met some of them. In the days of late November when I slept in my van outside the Cannon Ball Rec Center after working late into the night alongside the Media team, I saw ghosts who were as real and as solid to my mind as any living person. The wind seemed to blow them my way, and they gathered around the van. Some pressed their faces against the windows to look inside. Some followed me into dreams. I was able to describe people who had died many years before to relatives of theirs at camp and at the Cannon Ball Rec Center. I should perhaps mention that I do not usually see ghosts. This was not a type of magick or medicine in my repertoire before those nights.
One night after the snows started I climbed into bed at the back of my van and snow began to fall on my head, blowing through a gap between the back door and the frame where the seal had shrunk away from age and cold. I climbed out of the van and went back inside the room in the rec center where the Media team worked. I fumed in frustration and exhaustion, and sat with John Bigelow, head of the Media team, for a bit to vent about how things weren’t working right on this thing and that thing and I felt so isolated and alienated and unsure of myself. (We didn’t know it then, but TigerSwan had been using infiltrators to intentionally create division between White people and Natives, and I’d been hit by some really cruel words about my not belonging there.) John reassured me and told me to talk to the ancestors. They’d tell me how to handle it.
After our talk, I climbed under a table to sleep on the floor. As I closed my eyes I prayed that the ancestors would speak to me and give me guidance. Just as I was falling asleep, one member of the Media team stuck a pillow under my head, and another put a blanket over me. And then I was in another place and time.
I dreamed that I was at a meeting with a number of chiefs from the past and some other Native elders from the past and the present. We were in a long lodge. We sat on pillows at a long table that was close to the ground. I sat on the corner at one end of the table listening to the conversations going on. When it seemed appropriate, I took part in the conversation. After a bit, the people at the table broke into lots of smaller conversations. I had a deep conversation with two men that were sitting right by me on the long side of the table and a man who sat down at the short side of the table next to me for a bit and then got up to take care of something else. Towards the end of the conversation the man right next to me said, “We’ve wanted to talk to you for a while, but we didn’t know how to get a hold of you.” I felt so pleased, so I said the most obvious thing of all, “Just a moment. I’ll give you my mobile number.” And then I woke up.
Every time I think about that dream it makes me laugh. I offered a 140 year dead Lakota chief my mobile number. Oof! John got a good laugh at my foolish offer, too, but said that it was a good sign that they wanted to talk. I needed to spend more time learning how to listen to the ancestors.
“I learned more about anti-capitalism in the short time we were there, than I had in decades of research. Theory vs practice.” – Karina B Hart
One of the things about camp that everyone noticed, whether they were there for a day or for months, whether they took the time to understand Lakota culture or not, was that none of the camps functioned like the outside world. No one worked for money at camp, but everyone worked. No one was homeless at camp. Everyone had food to eat. Everyone had clothes, batteries, cigarettes, matches, flashlights, and whatever other basic need they might have. Healthcare was free, and it included both Western medical care and an assortment of other modalities including herbal medicine, massage, acupuncture, and chiropractic care.
If you needed almost anything, you only had to go to the tents where donations were sorted and distributed. If you were hungry, there were kitchens located all around the camps. As winter approached, there was a construction team that worked literally 24 hours a day building temporary housing for those who needed it and insulated floors for those who had sturdy tents or tipis that just needed a little extra protection. (It gets so cold in North Dakota that the ground freezes solid and if your sleeping bag is directly on the ground you can freeze before you wake up, even inside a heated tipi.) There was another team whose sole job was to construct wood stoves out of 50 gallon drums. The solar team that worked with me provided and/or repaired power systems at major locations throughout Očeti Šakówiŋ and Sičangu camps, including at the medical facilities, the dome, the restrooms, and at some of the larger insulated army tents that held a lot of people.
There were people at camp who complained that they never got what they needed. I will be honest and say that I don’t understand what happened in those cases. I wish I did, because it is something that all of us who were leading teams around camp worked hard to avoid. It was important to all of us to make sure that no one was left behind, especially Native families and elders. The medical team even sent out teams of medics to visit every single tent, tipi, and structure in all the camps to check on people, find out what they needed, and make sure that those who were unable to get to the donation tents or the medical yurts for whatever reason got whatever it was they needed.
Nearly everyone worked in some way that benefited either their local sub-camp or the camp as a whole. Some people were unable to do outside work because they were caring for their children, for elders, or they themselves were handicapped in some way. There were rumors of some people who didn’t work at all, but I never came across those people. I have no idea if this was just a TigerSwan-spread rumor or what. The only people that I know of that came and didn’t work were some of the “tourists” who came to camp for a weekend or a week and figured that since they’d brought donations they didn’t need to take part in any of the work. They could have been a burden, but I think that their work ethic was less of a concern than their general lack of respect for Lakota culture. But, then again, even among the “tourists”, most showed up and pitched in wherever they could.
There was so much to do. In an off-grid community, chopping wood becomes a vital job. In the winter, after the porta-potties were gone and we all started using the composting toilets, we needed two people per shift to work in each toilet tent to keep the wood stove burning, the sawdust bins full, and the composting toilets from overflowing. Every kitchen needed assistants for food preparation and clean up. The donation tents needed people to sort through things, pack up surplus to go out to reservation residents, and help Water Protectors find the things they needed. Each of the three camps needed security at the gates and walking through the camp 24 hours a day. The sacred fires required trained men to tend the fire round the clock in every kind of weather. The medical camp needed all sorts of non-medical support in addition to the healthcare work. The technology team needed network engineers who could drive a snowmobile up to “hop hill” outside of camp to fix our connection to the Internet if the wind, snowpack, or mystery computer gremlins cut us off. We also needed people who could program radios so that medics and security personnel could keep in contact throughout the area. A few tent or tipi fires occurred, and when they did every available hand was needed to put out the fire and make sure that everyone stayed safe. There was a school at Sacred Stone and another school at Očeti, so we needed teachers.
There was no top-down hierarchy that planned and managed everything. Instead it was more like herding cats. There was a volunteer desk near the main sacred fire in Očeti where people could sign up with their skills or find out what needs there were around camp. There were daily meetings for the representatives of sub-camps and work groups to discuss the work of the day, what they offered to others, and the needs they needed filled. Not everyone trying to run a project showed up to those, and not every camp had representatives at the meetings each morning. We did the best we could to keep things running as smoothly as we could. There were failures in communication, and failures to accomplish some of the things we wanted to accomplish, but all in all we did amazingly well.
Miraculously, there was not one single death in camp throughout the bitterly cold winter, though there was one death ten miles south in the parking lot at the Prairie Knights Casino when a man was working on his car in the snow and electrocuted himself in a freak accident.
All of this near utopia would not have been possible without the donations that flowed in from around the world. Some people would say that the need for donations proves that this sort of community life is impossible without people in the capitalist over-culture supporting it, but I would disagree strenuously. There was certainly a need for donations at the camps, but that need would have been far less if the camps had continued for a second or third year. If we could have grown our own food, we would not have needed food from outside. If we could have produced our our own clothing using traditional methods – whether Lakota or not – we would have needed fewer and fewer clothing donations over time. If we had stayed for more than a year we could also have begun to make things which could have been sold to people outside the camps so that the camp would have money available for those things which can’t be made from renewable and well-stewarted local resources. As it was, we had so many donations that we were able to ship truckloads of clothes and other items to communities on Native reservations in North Dakota, South Dakota and beyond.
The added bonus of all those surplus donations for camp is that children who had never had snow boots in their lives, despite living in a place where the temperature gets below -20F (-29C) and the snow can be several feet deep, got snow boots as well as warm gloves and jackets, toasty long underwear, and more. Some of the surplus warm weather gear from the summer and autumn was shipped onward to Water Protector camps in Florida. Other gear made its way to poor urban communities in places where it doesn’t get as cold as the Dakotas.
It’s true that the camps could not survive the first year without donations, and they probably would have continued to need some help in a second and third year, but those donations where investments in the better world that we would all like to build. They were transvestments of capital and other resources from the capitalist system into a gift-based system, and those transvestments did bring resources to more than just the camp community. Having now entered the gift economy, many of those donations will continue to circulate free of the capitalist system for a long time to come.
And that is one of the beautiful things about allying ourselves in the work of environmental protection and economic shift with indigenous communities like the Lakota. The Lakota have a rich tradition with the gift economy. The wopila is a cherished celebration of thanks in which a person, family, band, or tribe gives away as much as they possibly can. And so, the goodness keeps revolving, moving from hand to hand, staying put only when and where it is most needed.
A Place That Changed Lives
“I was there for such a brief little spurt of time and I still feel the loss in such a profound way. It changed me even though I was only there for mere days….” – Elizabeth Schindler
Standing Rock was a life changing event for a great many people. For some it was the experience of living in the flow of a gift economy where work is something you do out of love and where receiving is as important as giving. For others it was how Lakota culture seeped into their consciousness after months of living in that land and with that amazing community. For some it only took a few days for the vision of tipis standing on the plain to etch something indelible on their soul. For others it was the long fight on the frontlines, face to face with militarized law enforcement and mercenaries who brought tactics back from wars in the Middle East to oppress people right here in North America that changed their view of the world and their place in it. Standing Rock also changed me in dramatic ways that I’m still just beginning to understand.
The first and most obvious change in me was faith, or maybe I should say “belief”. I was first trained as a healer when I was just nine years old. The first cancer patient I ever worked with is still alive 37 years after she was told that she would be dead in less than three months. They had given up on chemo therapy and were just concentrating on palliative care. And yet, even after many more years and many more patients where I saw “miraculous” things flow from the use of those core healing techniques I learned as a child, I used to say that I didn’t really believe in any of it. I would do the work as I was taught, and results would happen, so it was obviously a real thing, but I would say that I didn’t believe in it any more than I believe that the sun is going to come up in the morning. I just knew that it worked, but I couldn’t say with certainty why or how, and I was never fully certain – definitely not as certain as that the sun would come up – that any good at all would come of my attempts to heal someone. And prayer? We all know that sometimes the answer to prayer is “No.” So, how can you believe in prayer if you don’t know what the outcome will be?
I blame that lack of belief on the dominant culture of the West. These spiritual things don’t fit into the scientific narrative, and so saying that they are real is the height of foolishness. Worse still, to say that I believe in such things can damage my reputation as a technologist. How can someone “believe” in science and also believe in such unscientific things as prayer and energy healing?
Očeti changed that for me. I saw the power of prayer over and over again, but I realize that wasn’t what changed the way I feel about belief or the sense of certainty I have now that wasn’t there before. The real change was wrought because for six months I lived in a community where that belief was normal and accepted and perfectly reasonable.
Standing Rock also gave me hope for the chance that we might be able to live in a different way again. For years I have longed to be able to live in a way which reflects my cosmology of infinite interconnectedness and universal sentience. For a prolonged period at Standing Rock there were over 10,000 people, and for a short while there were as many as 20,000 people, who were living as if we are all connected and every animal, every plant, even the soil and the water are our relatives. Occasionally I meet a person who feels the way that I do and I am inspired for a moment, energized to live my Truth more fully. But that energy can get snuffed out by the demands of the dominant culture. Standing Rock changed that for me.
Colonialist culture says that there is one right way to do things, and anything else is unworthy of respect. Standing Rock said that there are many Nations, many ways to be in the world, many ways to pray, and they all are worthy of respect.
Settler culture says that when I move into a new land I can simply replicate the culture and way of life from my old land without consideration of the realities of the new place or the culture of the people who lived there before me. Standing Rock said that the land has memory and long standing cultures exist the way that they do for good reason and we must listen and pay close attention if we wish to live well.
Extractivist culture says that there is no value in the Earth except what we can take from it and no value in humans except what they can produce. Standing Rock said that there is value in every human even if all they can do is sit in the path of a bulldozer, that there is value in the oil that stays in the ground, that there is value in clean water even if it only nurtures weeds and fish that we will never eat.
Standing Rock gave me and many other people another culture to cling to, a new extended family, and the strength of knowing that we all still have the fire of Očeti Šakówiŋ with us wherever we go.
Lisha Sterling is a crazy nomad woman who works on humanitarian technology, spending lots of time in low resource areas and disaster zones. She talks to plants, animals, gods and spirits. Some of them talk back.