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Reassembling The Social Organization

Collaboration and Digital Media in (Re)making Boas’s 1897 Book

Aaron Glass, Judith Berman, and Rainer Hatoum

. Duarte , Marisa Elena , and Miranda Belarde-Lewis . 2015 . “ Imagining: Creating Spaces for Indigenous Ontologies .” Cataloging and Classification Quarterly 53 ( 5–6 ): 677 – 702 . Duncan , Kate . 2000 . 1001 Curious Things: Ye Olde Curiosity

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Unsettling the Land

Indigeneity, Ontology, and Hybridity in Settler Colonialism

Paul Berne Burow, Samara Brock, and Michael R. Dove

, and extract economic value from land. We contrast this with Indigenous ontologies of land that seek to revitalize and maintain relationships of mutual obligation among humans and the other-than-human ( Coulthard 2014 ; Wildcat et al. 2014 ). 1

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Righting Names

The Importance of Native American Philosophies of Naming for Environmental Justice

Rebekah Sinclair

Indigenous ontologies and epistemologies represented in those names. For example, using settler colonial names for the Chicago and Des Plaines rivers, rather than using their Indigenous names also or instead— Sikaakwa (Miami for “skunk place” or “onion field

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Stephan Dudeck

Abstract

The essay provides a review of a small but remarkable book on the work of two important Native American and Siberian poets, Meditations after the Bear Feast by Navarre Scott Momaday and Yuri Vella, published in 2016 by Shanti Arts in Brunswick, Maine. Their poetic dialogue revolves around the well-known role of the bear as a sociocultural keystone species in the boreal forest zone of Eurasia and North America. The essay analyzes the understanding of dialogicity as shaping the intersubjectivity of the poets emerging from human relationships with the environment. It tries to unpack the complex and prophetic bear dream in one of Vella’s poems in which he links indigenous ontologies with urgent sociopolitical problems.

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Anna Tsing

To take the concept of the Anthropocene seriously requires engagement with global history. But what ‘global’ shall this be? In honour of the work of Marilyn Strathern, this essay explores that planetary Anthropocene composed of fragments that do not fit together at all, and yet necessarily do. At the centre of my concerns are the awkward relations between what one might call ‘machines of replication’ – those simplified ecologies, such as plantations, in which life worlds are remade as future assets – and the vernacular histories in which such machines erupt in all their particularity and go feral in counter-intentional forms. Such eruptions are manifestations of post-Enlightenment modern Man, the one who got us into the mess we call the Anthropocene. Yet, in contrast to approaches that begin with the unified continuity of Man (versus indigenous ontologies; as scientific protocol and so on), this article explores contingent eruptions and the patchy, fractured Anthropocene they foster.

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Mino-Mnaamodzawin

Achieving Indigenous Environmental Justice in Canada

Deborah McGregor

shown to be insufficient when it comes to achieving IEJ (as evidenced by the widespread opposition to mining, pipelines, tar sands, and fracking projects, to name a few). Indigenous legal traditions reveal insights into Indigenous ontologies regarding

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Natalie Clark

ritualized” (2003: 41). Indigenous ontology is inherently intersectional and complex in its challenging of the notions of time, age, space, and relationship. Prior to colonization in many Indigenous communities, identity existed in a “space, time and place

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Introduction

Repatriation and Ritual, Repatriation as Ritual

Laura Peers, Lotten Gustafsson Reinius, and Jennifer Shannon

. The Elementary Forms of Religious Life . Trans. Karen E. Fields . New York : Free Press . Glass , Aaron . 2015 . “ Indigenous Ontologies, Digital Futures: Plural provenances and the Kwakwaka’wakw Collection in Berlin and Beyond .” In Museum as

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Rane Willerslev

there is a basic level of univocality—one that underlies what others and we are saying. The anthropology of ontology, in contrast, presupposes that an enormous gap divides indigenous ontologies from that of Euro-America. Hence, there is no common

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Coulthard, Glen Sean. Red Skin, White Masks

Rejecting the Colonial Politics of Recognition

Elaine Coburn

rather than colonial oppression (103) – depends on the historical moment and context. Put another way, Coulthard suggests that questions relating to Indigenous ontology are ultimately not theoretical, to be resolved by political philosophical discussion