Anusha Gadipudi

Professor Suhr-Sytsma

Eng 181-3

Making Waves

Autumn Peltier’s Fight to Save Her Sacred Water

On March 22nd 2018 Autumn Peltier addressed the United Nations General Assembly in New York, Commented [AG1]: More interesting intro (be more
engaging, move Peltier description down)
opening the session on World Water Day, in front of not only the General Assembly, but also the whole

world watching. Peltier may appear to be just a child battling issues that are much larger than her, but she

stands up for what she believes in as a person – and she does this through her own unique and personal Commented [AG2]: grammar

way. Peltier’s evolving rhetorical style suggests that her purpose as a speaker is to empower indigenous Commented [AG3]: you don’t talk about her evolution as
a speaker
young people, as much as it is to fight for water. Her specific style echoes aspects of earlier resistance

narratives, such as the indigenous occupation of Alcatraz in the mid-20th century. This will be particularly

explored with regards to Peltier’s appeal to pathos and ethos, and how although the style of the appeal is

fundamentally different, Peltier’s speech furthers the same goals as the Treaty Alliance Against Tar Sands

Expansion website. The analysis will conclude that, similar to the texts engaged during the occupation of

Alcatraz, Peltier’s fight to protect the sacred water also refers to indigenous empowerment by placing

importance on the cultural significance of land and water. Commented [AG4]: still a little vague, talk about Rader’s
links between poetry – resistance – land – culture and how
you will analyze Peltier’s speech with that in mind
Peltier’s main appeal to save the water comes from her personification of the water. By claiming
Commented [AG5]: also insert a line on how Peltier’s
speech is fundamentally a poem – or has the same qualities
water has a spirit, and that water is the mother of all life, Peltier breaths life into a part of nature that is as the poems Rader discusses

otherwise, by Western tradition, perceived to be inanimate. In the typical western way of living, human-

kind is placed on a pedestal above all other things on Earth. However, in Anishnaabe folklore (Peltier is

Anishnaabe-kwa), human-kind is not given any importance over the rest of the planet, especially not over
water. Sacrifices are made to water and ceremonies are conducted for water. When Peltier discusses the

spirit of water, she engages in a double-pronged approach that both, gives the water qualities that people

raised with western ideology are more likely to relate to, and acknowledges her indigenous culture: caring

about water because it is a part of nature, not only because water is key to human survival. Commented [AG6]: talk about how this is also discussed
in Rader’s analysis of Alcatraz poems

With relation to Peltier’s acknowledgement of her heritage, it is important to note the first

impression she makes at the UN general assembly dressed in traditional Anishnaabe clothes, as opposed to Commented [AG7]: move this closer to the beginning of
the analysis, link it to the poem
a three-piece tailored suit. Her clothing choice contributes to her appeal to ethos, the character that she

creates as a speaker that aids with the credibility of her speech. It is part of the first-impression she makes,

suggesting that she is proud of where she comes from, which is empowering to other indigenous youth who

watch her speak and learn to use their heritage as a vessel to fight for their own rights as well. The

importance of the first-impression is also outlined by Dean Rader in his discussion of the graffiti around

Alcatraz Island (26-35). The graffiti on the water tank in Alcatraz, or the words painted on the dock

indicated that the intention of the occupiers was to make a strong first impression to anybody who would

visit their land, and to reinforce the identity of the occupants who claimed ownership of the land. Similarly,

it can be inferred that Peltier’s intention with wearing traditional Anishnaabe clothes was to reinforce her

background, because it is important with regards to her association with the sacred water. Commented [AG8]: insert here an argument about the
tension between the us vs them that Rader discusses that you
see in Peltier’s speech
Additionally, Peltier’s main arguments for protecting water also appear to stem from the

importance of water to her community. She discusses the sheer significance of water and land to her family

as well, “my heart is in the water”, “my heart is not for sale”. Peltier directly criticizes politicians who place

their economic interest over the well-being of indigenous people and over the environment. In fact, by

claiming that her heart was not for sale, Peltier may have been directly criticizing Canadian Prime Minister

Trudeau’s policies on the Trans-Morgan pipeline, which effectively largely diminish many indigenous

communities’ access to safe and clean drinking water. When Peltier connects herself to the land and the

water, she engages in a form of rhetoric similar to the poetry discussed by Dean Rader (22-24), particularly

with emphasis on the way “these poems ceremonize the rock into Indian Land.”
 However, it is important to note that Peltier is not the only indigenous person criticizing the Trans-

Morgan pipeline extension. There are many other organizations, such as the Treaty Alliance Against Tar

Sands Expansion. Their website is written in English and French to grant greater accessibility to all the

people of Canada, including those who may not be affected by the expansion themselves. Although the

website was not made by indigenous young people, it features Peltier prominently on the home page, and

discusses many of the issues Peltier fights for.

The main tension between Peltier’s rhetorical style and the Website’s is that the website makes a Commented [AG9]: I think instead of the website, talk
about their press release about Peltier
larger appeal to logos. While Peltier relies on commanding the emotional responses of people to her water Commented [AG10]: talk about why this is important
with regards to Rader’s discussion on indigenous texts
being stolen, the website uses facts and figures to make a clear argument against the pipeline. In ways,

Peltier’s rhetorical style is complimentary to the website, as she provides a single story that can be used as

an example and focused on in the wake of a larger crisis. She is, therefore, the face of the resistance to

protect water.

At the very top of the homepage of the Treaty website is a schematic diagram depicting the pathway

of the 5 major proposed pipelines that they are fighting against. Here, it becomes important to note that the

website is also able to utilize the visual medium, which Peltier is unable to do in her speech. The use of

diagrams and maps is also largely undiscussed by Dean Rader in his Alcatraz chapter, where he instead

choses to focus on the graffiti. This suggests that the appeal to logos which is made by the Treat website is

fundamentally different from the propaganda used during the Alcatraz occupation and in Peltier speech. Commented [AG11]: go more indepth about why this is
important

Here, it becomes evident that the key reason for the difference in appeal between the Treaty website

and Peltier’s speech or the imagery used during the Alcatraz occupation, is that the pieces were made by

different people. Although the purposes may be similar, a call to action, the fact that the authors have Commented [AG12]: There’s more to it – about how the
purposes are intrinsically different, although the audiences
differing levels of authority over the subject matter affects the manner in which their arguments are are the same – also go more in depth about the importance of
voice
presented. To Peltier and the youth occupying Alcatraz, the most effective rhetorical method would have Commented [AG13R12]:

been an appeal to pathos because neither group has the authority to quote figures and use scientific data in

a persuasive manner. A group of adults running a national movement that is written in two languages may
have more authority to quote scientific studies, and for them, it may be less appropriate to use emotional

appeals in favor of depicting a fair and unbiased perspective.

Future analysis must expand on the difference in rhetorical style that depends on the authority of

the speaker, especially with regards to indigenous youth movements. An interesting example of a future

study might look into a range of indigenous youth movements using logos-based appeals to make rhetorical

arguments.

Works Cited:

“Autumn Peltier | I am Indigenous” youtube, CBC News, 21 Jun 2017,

http://www.cbc.ca/news2/interactives/i-am-indigenous-2017/images/peltier.webm

“Autumn Peltier, Flanked by AFN National Chief Perry Bellegarde and AFN Elder Elmer Courchene

Presents a Water Bundle to Prime Minister Justin Trudeau.” National News, APTN, 10 Oct. 2017,

aptnnews.ca/wp-content/uploads/2017/10/Autumn-Peltier-1000-x-560.jpg.

Alex, Carthy. “Meet Autumn Peltier — the 12-Year-Old Girl Who Speaks for Water.” 20 June 2017,

www.cbc.ca/2017/meet-autumn-peltier-the-12-year-old-girl-who-speaks-for-water-1.4168277.