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Mercedes González de la Rocha and Agustín Escobar Latapí

For as long as national records have been kept, Indigenous rural girls in Mexico

have spent the least amount of time in school (aside from some people with disabilities).

An innovative social program was designed in the 1990s that aimed to

stop the intergenerational transmission of poverty through the provision of cash

transfers (higher for girls than for boys) to families, conditional upon their children’s

attendance at school and health clinics. We set out to assess whether or not

the program had closed these gender and ethnicity gaps and found that it did narrow

substantially pre-existing inequalities among rural indigenous poor girls and

their families and, in some instances, reversed them. We recognize that the program

does not eliminate other structural forces discriminating against indigenous

Mexican girls and that prolonged education is an instrument for mobility only if

these other forces are counterbalanced by more comprehensive social strategies.

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Natalie Clark

In this article I will centre the historic and ongoing resistance of Indigenous

girls to violence through colonial policies and practices. I challenge conventional

intersectionality scholarship by foregrounding anti-colonialism and Indigenous

sovereignty/nationhood. Using examples from my own work, I illustrate the manifestation

of colonial power and persistent resistance in the lives of Indigenous

girls. Through these stories, I will discuss the everyday practices of witnessing and

resisting the discourses of risk. Red intersectionality will be offered as one way

forward in relation to my ongoing work on violence.

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Dustin William Louie

In this article, based on research I conducted in Western Canada, I discuss the significance of the emerging influence of social media on the overrepresentation of Indigenous girls in sexually exploitative situations. In interviews I conducted with Indigenous sexual exploitation survivors and intervention staff I found that social media is being used to recruit Indigenous girls and keep them exploited in three distinct ways: targeting girls in reserve communities and luring them to the city; setting up so-called dates to keep them off the streets; and facilitating constant communication between the victim and victimizer, thus ensuring that girls are perpetually active and reachable. I respond to these by outlining educational possibilities in order to combat the exposure of these girls to predators on social media sites.