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The Young Indigenous Women's Utopia Group, Cindy Moccasin, Jessica McNab, Catherine Vanner, Sarah Flicker, Jennifer Altenberg, and Kari-Dawn Wuttunee

For the last four years, The Young Indigenous Women's Utopia group (YIWU) has been studying and challenging gendered colonial violence using art, ceremony, and traditional Indigenous ways of knowing ( Kovach 2009 ; Wilson 2008 ). This community

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Indigenousness and the Mobility of Knowledge

Promoting Canadian Governance Practices in the Russian North

Elana Wilson

This article illustrates ways in which a Canadian international development team attempted to legitimate the transfer of natural resource management and economic development models from the Canadian to the Russian North by positing the notion of fundamental similarities between Canadian and Russian northern indigenous peoples. Drawing upon interviews and my participation in the development project, I demonstrate ways in which Russian northern leaders responded to these supposed shared features and describe how the definition of indigenous was debated by Canadian and Russian project participants. Namely, indigenous project participants disagreed over whether indigenousness was rooted in descent or activity and what kind of economic future (mainstream market-oriented or rooted in subsistence practices) could sustain indigenous peoples. I conclude that indigenousness as a unity discourse may facilitate good international politics, but does not serve as an unproblematic mechanism for knowledge transfer and crosscultural communication on a level closer to home.

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Mark S. Micale

victims and perpetrators were non-Western. Nonetheless, there is no doubt that the extermination or near extermination of indigenous peoples accelerated hugely when, beginning at the close of the fifteenth century, Europeans arrived in the Americas, Asia

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Deborah Kahn-Harris

– has been to begin to understand the ways in which each of our own social locations shapes our readings. That has been, in my view, one of the greatest insights of feminist hermeneutics and shared with Earth-centred, queer, post-colonial and indigenous

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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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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

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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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Rights and Risks

Evenki Concerns Regarding the Proposed Eastern Siberia-Pacific Ocean Pipeline

Gail Fondahl and Anna Sirina

Indigenous peoples' rights to a healthy environment and to be able to participate in decisions affecting their environment are increasingly recognized in Russian law. In this article we explore the case of the Evenki living at the north end of Lake Baikal, who are faced with the construction of an oil pipeline through their home-land. The Evenki perceive significant potential risks to their livelihoods and lifeways due to potential environmental degradation from the pipeline, risks that destabilize their substantive rights. They also express frustration over their inability to participate in the pipeline planning—their procedural rights to decision making are not being realized. While the pipeline project is currently stymied over environmental concerns, environmental and cultural justice concerns of indigenous peoples could pose considerable de jure obstacles to its future progress, given the pipeline construction company's disregard of indigenous rights.

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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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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