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.
Kimihko sîmpân iskwêwisâkaya êkwa sihcikêwin waniskâpicikêwin
Kari Dawn Wuttunee, Jennifer Altenberg and Sarah Flicker
Why has the recent period of global centralization of capital, from the 1970s to the present, also been a period of resurgence of indigenous movements and of forms of global civil society that have supported indigenous rights? This article argues that tackling this question can only be done by using concepts that emphasize what Hegel called the 'cunning' of history: the fact that the same historical process can on the one hand bring devastation to indigenous habitats and on the other hand create opportunities for political leverage by indigenous societies to gain recognition of the legitimacy of their different social, cultural, and economic systems within their ambient nation-states. Politically engaged anthropological theory, it seems, needs concepts that emphasize these contradictions—which in a nutshell means more Marx and less Foucault.
Renegade Indigenous Stewarding against Gender Genocide
Sandrina de Finney, Shezell-Rae Sam, Chantal Adams, Keenan Andrew, Kathryn McLeod, Amber Lewis, Gabby Lewis, Michaela Louis and Pawa Haiyupis
“Sisters Rising” is an Indigenous-led research project that centers the gender knowledge of Indigenous youth and communities. In this article, members of “Sisters Rising” build on the notion of kinscapes to propose renegade stewardship as a generative concept through which to consider what kinds of responses are required at the community-scholarly-activist level to disrupt conditions of gender-based and sexual violence and racialized poverty that strip Indigenous bodies of sovereignty, land, and cultural connections while targeting us for genocide. Operating from a multimethod research standpoint that is land- and arts-based, community-rooted, and action-oriented, that engages youth of all genders, and that links body sovereignty to decolonization, this work seeks to build political, theoretical, ceremonial, and interpersonal channels that are crucial to restoring dignity with advocacy for and by Indigenous communities.
Settler colonialism is a form of domination that violently disrupts human relationships with the environment. Settler colonialism is ecological domination, committing environmental injustice against Indigenous peoples and other groups. Focusing on the context of Indigenous peoples’ facing US domination, this article investigates philosophically one dimension of how settler colonialism commits environmental injustice. When examined ecologically, settler colonialism works strategically to undermine Indigenous peoples’ social resilience as self determining collectives. To understand the relationships connecting settler colonialism, environmental injustice, and violence, the article first engages Anishinaabe intellectual traditions to describe an Indigenous conception of social resilience called collective continuance. One way in which settler colonial violence commits environmental injustice is through strategically undermining Indigenous collective continuance. At least two kinds of environmental injustices demonstrate such violence: vicious sedimentation and insidious loops. The article seeks to contribute to knowledge of how anti-Indigenous settler colonialism and environmental injustice are connected.
The resurgence of interest in the determinants of economic growth through the vehicle of endogenous growth theory has brought with it new understanding of what underlies long term economic prosperity. In particular, the role of human capital as an important driver of technological change, and hence development, has emerged as a key factor.
Indigenous Girls' Presencing as Decolonizing Force
Sandrina de Finney
This article calls for a reconceptualization of Indigenous girlhoods as they are shaped under a western neocolonial state and in the midst of overlapping forms of colonial violence targeting Indigenous girls. By disrupting the persistent construction of Indigenous girl bodies as insignificant and dispensable, I explore alternative conceptualizations of trauma, place, and girlhood that might enact a more critical, politicized girlhood studies. I link this analysis to Leanne Simpson's (2011) notion of “presence” as a form of decolonizing resurgence. Drawing from participatory research studies and community-change projects conducted with and by Indigenous girls between the ages of 12 and 19 years in western British Columbia, Canada, girls' everyday processes of resurgence and presencing are highlighted in the hope of expanding understandings of their cumulative effects as decolonizing forces.
A History of Richard Turner’s Eclipse and Resurgence
This article explores the eclipse and resurgence of the influence and ideas of Richard Turner in South Africa between 1968 and today. The article does this by first exploring Turner’s historical context more closely. It provides an overview of the contributing factors to Turner’s eclipse, namely: government repression, generational differences and strategic disagreements within the New Left. Andrew Nash’s (1999) argument that the eclipse of Turner and the New Left was due in part to their failure to recognise the salience of nationalism is explored, but placed in historical context of these other important factors. The article points, however, to the concurrence of a resurgence of interest in Turner’s work with a broader crisis in the nationalist project in contemporary South Africa (Hart 2013), a development which seems to strengthen the view that the New Left’s fortunes lie on the convex of the ambiguous project of nationalism in South Africa.
A. Hadi Alshawi and Andrew Gardner
This article examines the resurgence of tribalism as a sociological component of contemporary Qatari society. Utilising an ethnographic, mixed-methods design, the article begins with a survey of the substantial scholarship concerning tribes in Arabia. That scholarship provides ideas and understandings that only partially explain the vitality of contemporary tribalism. The article then demonstrates tribalism's ongoing social importance by analysing data from a quantitative survey of 800 Qatari citizens. The article concludes with the ethnographically situated contention that tribalism functions as a mechanism for asserting social power in the contemporary Qatari state, and is therefore an emblematic component of Qatari citizenship.
Christianity and the Return of the Sacred
This article argues a case against the theory of the sacred put forward by the French anthropologist René Girard. In particular, Girard seems to have obliterated one of the tenets of Christian theology, namely, the doctrine of Christ's ascension, in accord with his critical reading of Paul's letter to the Hebrews, which contains a rare emphasis on Christ's departure from the world. This article adopts a 'neo-Hobbesian' perspective in understanding the return of the sacred and fosters a 'political theology of the empty tomb', where the doctrine of Christ's ascension is called upon to again play a major theological role as a workable antidote to the contemporary resurgence of the sacred.
In 2005 Theoria 105 was themed “Fundamentalism, Authority and Globalization” and included papers by Avishai Margalit and S.N. Eisenstadt that pointed to the religious origins of modern political thought and movements. The centrality of religion in recent conflict in the world and the seeming resurgence of religious fundamentalism of all persuasions poses specific challenges to the wider project of modernity. What Eisenstadt and Margalit pointed to is that the very core of modern political thought is underpinned by religious ideas and that we need to examine more carefully the seeming clash between modern and anti-modern tendencies.