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Katherine Ellinghaus and Sianan Healy

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

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Soft skills, hard rocks

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

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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

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Women’s Rights and Sovereignty/Autonomy

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.

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Lamazhaa Chimiza

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

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Eliana Elisabeth Diehl and Esther Jean Langdon

. 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 inequities

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Carolyn Podruchny

In 2009 two scholars of Siberian Indigenous history, David Anderson of the University of Aberdeen and David Koester of the University of Alaska Fairbanks, asked me to join a panel that explored the lived experiences of the individual and the social

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Love as Resistance

Exploring Conceptualizations of Decolonial Love in Settler States

Shantelle Moreno

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.

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Natalie Clark

journal shortly after I left the small town in which I grew up and moved to Vancouver. This poem speaks to the legacy of colonization, the absence of consent, and the violations of Indigenous girls’ lands and bodies, but also names and evokes the power of

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Bringing Indigenous Kamchatka to Google Earth

Collaborative Digital Mapping with the Itelmen Peoples

Brian Thom, Benedict J. Colombi and Tatiana Degai

This article is about a remarkable community-initiated cultural mapping project undertaken in collaboration with indigenous organizations in Kamchatka (in the Russian Far East), and anthropologists from the universities of Victoria and Arizona