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Allison D. Krogstad

Rumam Chamalkan (Nietos de los Kaqchikeles, Grandchildren of the Kaqchikel) is a folkloric dance-drama group from San Jorge La Laguna, Guatemala. Like other Maya initiatives that have come out of the postwar years in Guatemala, this group strives to preserve and maintain the traditions, memory, and identity of the Maya by retelling the stories of their elders and bringing their heritage to new generations and to the world. They endeavor to unite their people around common images and symbols, binding them together, and strengthening their social connectivity. Efforts of the Maya in regard to artistic, literary, and other creative expressions of heritage as well as forays into the political, economic, cultural, linguistic, and environmental systems of the country and world have begun, collectively and cohesively, to make a dent in the wall of inequality, repression, and discrimination that the world has built around the Maya.

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Seumas Bates

more broadly began long before Hurricane Katrina or the BP oil spill. Smaller disasters had formed a regular part of everyday life and catastrophes, though far less common, often featured in local oral histories and other conversations. On one occasion

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Michael Sheridan

marker in St. Vincent’s Boundary Settlement Act (St. Vincent 1966, vol. III: 2219). This tallies with the oral histories I collected about nineteenth and early twentieth century plantation landscapes, where both perimeters and internal boundaries

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Decolonizing Development in Diné Bikeyah

Resource Extraction, Anti-Capitalism, and Relational Futures

Melanie K. Yazzie

the organizing principle for (violent) liberal, capitalist, and settler colonial modalities of time and space. In his edited volume Bitter Water: Diné Oral Histories of the Navajo-Hopi Land Dispute , Malcolm Benally documents oral histories of

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Global Patterns in Interaction and Conflict Surrounding Cetacean Conservation and Traditional Marine Hunting Communities

Florence Durney

. Hunters were both careful and adamant in explaining to me that the community has its own ethical norms about what is acceptable prey. The most common example I was given is that Lamalerans do not hunt blue whales. According to their oral history, a blue

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Righting Names

The Importance of Native American Philosophies of Naming for Environmental Justice

Rebekah Sinclair

example, when Koyukon elders tried to clarify their concern regarding the decline in migrating birds in the Koyukuk/Nowitna wildlife refuge, their local knowledges and oral histories about the frequency of “speckled-bellies” (the Koyukon name for white