INTRODUCTIONThe grassroots movement Idle No More spread over the North American continent like a fire on the prairie. In October 2012 Sheelah McLean, Sylvia McAdam, Nina Wilson and Jessica Gordon, four from the Canadian province of Saskatchewan, protested the federal omnibus budget bills C-45 and C-31, that would substantially diminish First Nations treaty, sovereignty and land rights. Idle No More locates itself within the framework of Indigenous renaissance, decoloniality and Indigenous2 activism. Although founded and led by Indigenous women, this group does neither define itself as a women's movement nor as an Indigenous movement. We are a movement led by Indigenous women (Sylvia McAdam, June 14, 2013). Nonetheless, Idle No More members contemplate how feminist theory and praxis may have influenced the movement. Indeed, the movement applies strategies that have been theorized within Indigenous feminism for decades. Looking at Idle No More in particular, I will identify possible interleaving and commonalities as well as differences between feminist and Indigenousdecolonial concerns. Exemplified by the emancipative character of Idle No More I will show under which circumstances struggles under the flags of resource conflicts and decoloniality can complement Indigenous feminism. Therefore, in the following I will look at the activities and goals of the movement within the frameworks of Indigenous feminism as well as postcolonial feminism.COMPLICATED SUBJECT POSITIONSIndigenous women, including the Idle No More activists, speak from complicated subject positions; on the one hand they negotiate their individual rights in postindustrial nation states, on the other they demand their collective sovereignty rights as members of First Nations, exercising power over their Indigenous territories. The position of Indigenous is further complicated and weakened by internal conflicts introduced into First Nations communities by the dominant society. Additionally, even the sentiments of Indigenous towards feminisms are ambiguous; some do not see themselves included by feminists who are unwilling to understand Indigenous in their full historical and contemporary contexts, while others view feminist positions as valid and feminist theory as helpful and adequate to articulate critique on unequal social, economic and political conditions (Green 2007, 20f.). However, Indigenous feminists are being accused of colonial attitudes in their own communities (see below).In the context of competing positions in relation to feminisms Idle No More follows indirectly the call of Chandra Talpade Mohantys (2003): to decentralize the hegemony of Western feminism and to build autonomous, geographically, historically, and culturally based feminisms.3 According to Mohanty, it is not the experience of being a female that unites in the Third World, but lived experience of structural dominance and oppression. The potential commonality lies in resistant political reactions to sexist, racist, and imperialist structures (Mohanty, Russo, Torres 1991, 7). Idle No More, too, calls on people to partake in the formation of emancipative communities.In regards to the characteristics of Idle No More I refer to their own statements which I interpret in front of the background of Indigenousfeminist epistemologies. Without explicit reference to feminist critique and analyses, Idle No More follows the suggestions of Verna St. Denis, to choose this intersectional approach to not only gain an understanding of the circumstances but also of the practices and justifications of those who are responsible for these circumstances (St. Denis 2007, 43). Although Indigenous do not share one single, common culture, they share similar experiences of colonization that have changed Indigenous societies considerably.The special relationship between Indigenous or First Nations and the Canadian government is founded on international treaties with the British Crown and finds recognition in federal law. …