in twentieth-century Australia, housing schemes that targeted Indigenous communities were not just expressions of the project of assimilation (indeed, they failed to be assimilative) but were also about creating the particular “forced mobilities and
Katherine Ellinghaus and Sianan Healy
The Young Indigenous Women’s Utopia Group, Cindy Moccasin, Jessica McNab, Catherine Vanner, Sarah Flicker, Jennifer Altenberg, and Kari-Dawn Wuttunee
We adopt an autoethnographic approach to share critical reflections from the Young Indigenous Women’s Utopia girls’ group about our experiences attending the 2019 International Girlhood Studies Association conference at the University of Notre Dame (IGSA@ND). Moments of inspiration included sharing our work and connecting with local Indigenous youth. Challenging moments included feeling isolated and excluded since the only girls present at the conference were Indigenous people in colonial spaces. We conclude with reflection questions and recommendations to help future conference organizers and participants think through the politics and possibilities of meaningful expanded stakeholder inclusion at academic meetings.
Making diamonds ethical in Canada’s Northwest Territories
Lindsay A. Bell
-community partnerships. Specifically, marketing campaigns and local public relations materials stress the capacity for mine development to provide local and Indigenous people with training for high wage work. In 2008, as part of a larger ethnographic investigation of
Negotiating Gender in Indigenous Justice Spaces
Shannon Speed, María Teresa Sierra, Lynn Stephen, Jessica Johnson, and Heike Schaumberg
In recent years in both the United States and Latin America, indigenous peoples have taken increasing control over local justice, creating indigenous courts and asserting more autonomy in the administration of justice in their tribes, regions, or communities. New justice spaces, such as the Chickasaw District Courts in Oklahoma and the Zapatista Good Governance Councils in Chiapas, work to resolve conflict based largely on indigenous ‘customs and traditions.’ Many of the cases brought before these local legal bodies are domestic cases that directly involve issues of gender, women’s rights and culture. Yet the relationship between ‘indigenous traditions’ and women’s rights has been a fraught one. This forum article considers how these courts emerged in the context of neoliberalism and whether they provide new venues for indigenous women to pursue their rights and to challenge gendered social norms or practices that they find oppressive.
A Success Story?
Mercedes González de la Rocha and Agustín Escobar Latapí
inequality, and the reproduction of poverty. Martina is the fifth and last child of a pima or O’ob (indigenous) couple branded by ancestral poverty, rural isolation, and lack of opportunity. Her father and mother each attended school for no more than
Exploring Conceptualizations of Decolonial Love in Settler States
In this article, I weave together connections between notions of decoloniality and love while considering implications for decolonial praxis by racialized people settled on Indigenous lands. Through a community-based research project exploring land and body sovereignty in settler contexts, I engaged with Indigenous and racialized girls, young women, 2-Spirit, and queer-identified young adults to create artwork and land-based expressions of resistance, resurgence, and wellbeing focusing on decolonial love. Building on literature from Indigenous, decolonizing, feminist, and post-colonial studies, I unpack the ways in which decolonial love is constructed and engaged in by young Indigenous and racialized people as they navigate experiences of racism, sexism, cultural assimilation, and other intersecting forms of marginalization inherent in colonial rule. I uphold these diverse perspectives as integral components in developing more nuanced and situated understandings of the power of decolonial love in the everyday lives of Indigenous and racialized young peoples and communities.
Autonomy or bureaucratization?
Eliana Elisabeth Diehl and Esther Jean Langdon
, 1978, p. 1 ). However, there was no specific provision for Indigenous Peoples, and it took another decade for the establishment of the Indigenous Health Subsystem ( Subsistema de Atenção à Saúde Indígena [SASI]), in an attempt to rectify historic
The culture of Tuvans—the indigenous population of the Republic of Tuva, part of the Russian Federation—has been studied by researchers in the humanities and social sciences since the mid-eighteenth century. This field of study, which is commonly
Kimihko sîmpân iskwêwisâkaya êkwa sihcikêwin waniskâpicikêwin
Kari Dawn Wuttunee, Jennifer Altenberg, and Sarah Flicker
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.
Indigenous Resurgence, Decolonization, and Movements for Environmental Justice
In multiple sites across the world, Indigenous peoples are leading political and social movements for environmental justice. In Indigenous North America, the Standing Rock Sioux Tribe spearheaded the resistance against the Dakota Access Pipeline and