Queer Indigenous Feminism

The Red Nation’s “Queer Indigenous Feminism” is not a single argumentative essay but a politically situated reading and organizing resource. It defines queer Indigenous feminism through kinship and reciprocity, insisting that Indigenous kinship traditions do not exclude gender and sexual diversity.

The page matters for FemRes because it moves feminism away from a narrow liberal rights vocabulary and back into questions of land, sovereignty, collective relation, and anti-colonial struggle. It gathers statements, articles, books, podcasts, and films that show how Indigenous feminism responds at once to colonialism, capitalism, heteropatriarchy, racism, and gender discipline.

It also clarifies that queer politics cannot be reduced to visibility or legal recognition. In this framework, queer Indigenous feminism asks how colonial institutions reshape relations, how states, churches, property, and family norms reorganize kinship, and how communities remake care, desire, responsibility, and survival.

As a resource page, it is especially useful for readers entering Indigenous feminism, decolonial feminism, and queer Indigenous studies. It does not replace the primary texts it links to, but it offers a movement-curated path for connecting manifestos, theory, podcasts, and visual media.

The selections make that politics concrete. “Indigenous Feminism Does Not Discriminate” states The Red Nation’s organizational commitment to women, femmes, and LGBTQ2+ members. The Pueblx Feminist Caucus manifesto names how heteropatriarchy, colonialism, individualism, capitalism, racism, ableism, and weaponized religion shape Pueblo communities, and pairs analysis with education and direct action. Another statement connects queer Indigenous feminism to dispossession and survival. These are situated movement texts, not a universal account of Indigenous traditions; the page’s value is the conversation it builds across them. Explore the original reading and organizing collection alongside the linked primary works.

The page also marks selected resources as recommended starting points, so it offers more than an inventory. A reader can move from an organizational statement to a manifesto, then into longer works and media. Because the collection brings together distinct communities and political traditions, its links are best read as invitations to dialogue—not as evidence that every source speaks for the same Indigenous experience.