A small group of Indigenous girls and their allies came together to make ribbon skirts to reclaim teachings, resist gender-based and colonial violence, and re-imagine our collective futures. Based on the personal reflections of the organizers and the girls involved gathered through individual semi-structured interviews and directed journal writing, we share lessons about the process and outcomes. Learning about the historical and cultural significance of ribbon skirts gave these girls a stronger connection to their culture, community, and each other. Wearing their ribbon skirts became an embodied act of resistance to violence in promoting resilience and self-determination. This case study illustrates how Indigenous girls and their allies can engage in resurgence practices to challenge gender-based violence through reclaiming and adapting cultural teachings and practices.
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Kimihko sîmpân iskwêwisâkaya êkwa sihcikêwin waniskâpicikêwin
Kari Dawn Wuttunee, Jennifer Altenberg and Sarah Flicker
Carole Pateman in Conversation with Graham Smith
Carole Pateman and Graham Smith
Carole Pateman reflects on her fifty years of scholarship in conversation with Graham Smith. The discussion focuses particular attention on Pateman’s work on participatory democracy and considers her contributions to debates on political obligation, feminism, basic income, and deliberative democracy.
Sandrina de Finney, Patricia Krueger-Henney and Lena Palacios
We are deeply honored to have been given the opportunity to edit this special issue of Girlhood Studies, given that it is dedicated to rethinking girlhood in the context of the adaptive, always-evolving conditions of white settler regimes. The contributions to this issue address the need to theorize girlhood—and critiques of girlhood—across the shifting forces of subjecthood, community, land, nation, and borders in the Western settler states of North America. As white settler states, Canada and the United States are predicated on the ongoing spatial colonial occupation of Indigenous homelands. In settler states, as Eve Tuck and K. Wayne Yang remind us, “the settler never left” (2012: 20) and colonial domination is reasserted every day of active occupation. White settler colonialism functions through the continued control of land, resources, and racialized bodies, and is amalgamated through a historical commitment to slavery, genocide, and the extermination of Indigenous nationhood and worldviews. Under settler colonial regimes, criminal justice, education, immigration, and child welfare systems represent overlapping sites of transcarceral power that amplify intersecting racialized, gendered, sexualized, and what Tanja Aho and colleagues call “carceral ableist” violence (2017: 291). This transcarceral power is enacted through institutional and bureaucratic warfare such as, for example, the Indian Act, the school-to-prison pipeline, and the child welfare system to deny, strategically, Indigenous claims to land and the citizenship of racial others.
Renegade Indigenous Stewarding against Gender Genocide
Sandrina de Finney, Shezell-Rae Sam, Chantal Adams, Keenan Andrew, Kathryn McLeod, Amber Lewis, Gabby Lewis, Michaela Louis and Pawa Haiyupis
“Sisters Rising” is an Indigenous-led research project that centers the gender knowledge of Indigenous youth and communities. In this article, members of “Sisters Rising” build on the notion of kinscapes to propose renegade stewardship as a generative concept through which to consider what kinds of responses are required at the community-scholarly-activist level to disrupt conditions of gender-based and sexual violence and racialized poverty that strip Indigenous bodies of sovereignty, land, and cultural connections while targeting us for genocide. Operating from a multimethod research standpoint that is land- and arts-based, community-rooted, and action-oriented, that engages youth of all genders, and that links body sovereignty to decolonization, this work seeks to build political, theoretical, ceremonial, and interpersonal channels that are crucial to restoring dignity with advocacy for and by Indigenous communities.
Recasting the Image of the Post-1945 French Occupation of Germany
In much of the English-language scholarship on the post-1945 Allied occupation of Germany, French officials appear as little more than late arrivals to the victors’ table, in need of and destined to follow Anglo-American leadership in the emerging Cold War. However, French occupation policies were unique within the western camp and helped lay the foundations of postwar Franco-German reconciliation that are often credited to the 1963 Elysée Treaty. Exploring how the French occupation has been neglected, this article traces the memory of the zone across the often-disconnected work of French-, German-, and English-speaking scholars since the 1950s. Moreover, it outlines new avenues of research that could help historians resurrect the unique experience of the French zone and enrich our appreciation of the Franco-German “motor” on which Europe still relies.
Revisiting Arendtian Forgiveness in the Politics of Reconciliation
The idea of forgiveness is omnipresent in the transitional justice literature, yet this body of work, taken as a whole, is marked by conceptual, terminological and argumentative imprecision. Equivocation is common, glossing moral, theological, therapeutic and legal considerations, while arguments proceed from political, apolitical and even antipolitical premises. With forgiveness as a praxis linked to reconciliation processes in at least ten countries, concerns have grown over its negative implications for the relationship between the state and victims of state-authored injustices. Many of these debates reference Hannah Arendt. Drawing from a range of Arendt’s published and unpublished work, this article challenges the academic claim that forgiveness has no place in the politics of reconciliation. Through this ‘returning to the source’, it presents a promising mode of thinking about political forgiveness in contemporary Settler-colonial states.
An Editor's Perspective
If there is a single academic craft that is most sorely neglected in doctoral programs, most infrequently honed over the course of one’s career, and most inconsistently exhibited at the top ranks of the academy, it is the practice of reviewing an article. Reflecting on conversations with editorial colleagues at Contention and other broad-scope journals, this essay draws together some brief guidelines on how best to compose the three most basic components of any academic review: criticism, praise, and recommendations to the editor.
A Reply to Alfred Betschart
Alfred Betschart has claimed that the project of existential Marxism is a contradiction in terms, but this argument, even when supported by many experts and quotes from Sartre’s 1975 interview, misses the point of my Boston Review article, “The Philosophy of Our Time.” I believe the important argument today is not about whether we can prove that Sartre ever became a full-fledged Marxist, but rather about the political and philosophical possibility, and importance today, of existentialist Marxism.
Gal Raz, Giancarlo Valente, Michele Svanera, Sergio Benini and András Bálint Kovács
This article provides evidence for the existence of a robust “brainprint” of cinematic shot-scales that generalizes across movies, genres, and viewers. We applied a machine-learning method on a dataset of 234 fMRI scans taken during the viewing of a movie excerpt. Based on a manual annotation of shot-scales in five movies, we generated a computational model that predicts time series of this feature. The model was then applied on fMRI data obtained from new participants who either watched excerpts from the movies or clips from new movies. The predicted shot-scale time series that were based on our model significantly correlated with the original annotation in all nine cases. The spatial structure of the model indicates that the empirical experience of cinematic close-ups correlates with the activation of the ventral visual stream, the centromedial amygdala, and components of the mentalization network, while the experience of long shots correlates with the activation of the dorsal visual pathway and the parahippocampus. The shot-scale brainprint is also in line with the notion that this feature is informed among other factors by perceived apparent distance. Based on related theoretical and empirical findings we suggest that the empirical experience of close and far shots implicates different mental models: concrete and contextualized perception dominated by recognition and visual and semantic memory on the one hand, and action-related processing supporting orientation and movement monitoring on the other.
Ronald Aronson praises Jean-Paul Sartre’s existential Marxism in an essay in the Boston Review. I argue that existential Marxism is a case of a contradictio in adiecto. Sartre was never recognized as a Marxist by his contemporaries. He not only failed to show any interest in the question of economic exploitation, but most of the answers he gave in the Critique even contradicted Marxist theory. His expression of Marxism as the philosophy of our time seems to have rather been more an act of courtesy than the expression of deep conviction. As Sartre himself later said, Marxism and existentialism are quite separate philosophies.