Indigenous gendered experiences of work in an oil-dependent, rural Alberta community

The Parkland Institute recently issued a very interesting report entitled “Indigenous gendered experiences of work in an oil-dependent, rural Alberta community.”

This case study of Wabasca “focuses on the lived experiences of Indigenous working families in the oil industry and how working conditions impact families and gender relations” (p. 1).

This study remedies the lack of attention paid by researchers to the economic, employment, or other benefits (and the tradeoffs among them) involving Indigenous communities and the gendered nature of these experiences.

The authors draw a number of conclusions and raise some very thought-provoking questions:

Interviews demonstrated that individuals working in the oil industry have experienced gender and racial discrimination at and related to work. At the same time, Indigenous companies have been able to carve out space in what has been an industry primarily dominated by non-Indigenous people. (p. 20)

The oil industry’s boom-bust cycle and the pressures of capitalism can bring significant imbalance and disruption to communities, as described here. However, through relationality in the community, specifically paid and unpaid caring work that is largely performed by women, the community works to establish balance. The industry itself may foster and exploit women’s engagement in this type of care work through its very structure and practices that create barriers and deterrents for women and ultimately reduce their participation in the higher-paying oilfield jobs. (p. 20) 

Some interviewees have internalized hegemonic racist stereotypes and narratives that Indigenous workers lack the drive to move up the labour ladder. At the same time, some workers are conscious of the stereotypes and resist them. These workers, especially Indigenous tradespeople, described the need to work harder than white workers to move up the ladder. (p. 20) 

Many Indigenous workers may end up streamed into unskilled labourer positions. The few Indigenous workers that become skilled journeymen or journeywomen sometimes end up being business owners by starting their own contracting companies. Indigenous business owners are a different class than their employees because they are wealthy enough to own some means of production. (pp. 20-21) 

Capital is a form of social and economic power that is not necessarily recognized as such. The long-term concern is that capitalist relations will get implanted in Indigenous communities, hooking them into the trans-local practices of ruling that are integral to corporate power (building stronger support for continued extractivism, as business revenue streams come to require it), and dividing the community against itself. From the perspective of miyo-pimatisiwin, how can Indigenous understandings of being relations (“all my relations”), and caring for the collective good be maintained when capitalist structures divide the community by class and individualist approaches impact community relations? (p. 21)

Overall, this is a very useful extension of the significant research done (primarily by University of Alberta scholars) on the social impacts of Alberta’s oil-dependent economy.

-- Bob Barnetson