Colonization Of Indigenous Peoples Research Articles

Towards Horizontal Relationships: Anarcha Indigenism, Decolonial Animal Ethic, and Indigenous Veganism

This paper introduces anarcha-Indigenism and a decolonial animal ethic as emerging decolonial frameworks. Anarcha-Indigenism represents an intersection between Indigeneity, anarchism, environmentalism, Indigenous feminism, and other liberation movements as a promising decolonial framework that could initiate transcultural cooperation of diverse justice groups that are committed to change that would ensure the peaceful co-existence of diverse species and ecosystems on Earth. The article introduces anarcha-Indigenism and its primary principles and roots, discusses its potential and analyses some major challenges that anarcha-Indigenism faces. It expands the discussion by introducing Billy-Ray Belcourt?s decolonial animal ethic that connects (de)colonization of Indigenous peoples with (de)colonization of non-human animals. Special attention is paid to perspectives of some prominent Indigenous vegans. Finally, the role of artivism and imagination in decolonization is discussed. The article posits that anarcha-Indigenism needs to include human treatment of non-human animals in the discussion if it strives to establish non-hierarchical interrelations, and that decolonization has to always be at the movement?s core.

Writing themselves in: Indigenous gender and sexuality diverse Australians online

There has been limited exploration into the online engagements of people who are Indigenous and gender and sexuality diverse. There are, however, two separate bodies of literature that provide substantial insights into the digital involvement of Indigenous Australians, and gender and sexuality diverse people. Each has identified a myriad of complex negotiations, interactions and resistances that take place through the affordances of digital spaces, along with identifying impacts on well-being. This scoping review discusses dominant themes within existing research on these topics, and documents research that discusses an online blog entitled Archiving the Aboriginal Rainbow that is designed to foreground representations of Indigenous gender and sexuality diverse people. To contextualise this discussion, the paper begins with a review of scholarly literature that articulates and challenges the ongoing colonisation of Indigenous peoples’ gender and sexuality. The literature reviewed exposes new research directions. Namely, the importance of exploration into Indigenous gender and sexuality diverses peoples’ online engagements, and their interrelationship with well-being.

Alaska Native Subsistence Rights: Taking an Anti-Racist Decolonizing Approach to Land Management and Ownership for Our Children and Generations to Come

The colonization of Indigenous Peoples in Alaska was based on racism and founded the current systemic racism, discrimination, and marginalization they experience today. Land stewardship was in the hands of Indigenous Peoples, and through colonization their land and rights to steward that land were taken away. This paper is based on a participatory research project conducted in partnership with the Ninilchik Village Tribe (NVT) in Alaska utilizing ethnographic futures research scenario storytelling through Indigenous methodologies. Scenario interviews with community members explored land-based understandings of Indigenous sustainability and the roles that subsistence, food security, and food sovereignty have in maintaining sustainability and cultural continuity for children in the future. Due to state and federal land and water management practices, Alaska Natives are limited in their abilities to practice subsistence and steward their lands. An anti-racist approach to decolonizing land management and ownership is key to Alaska Natives regaining control of their subsistence rights for food security and cultural continuity for future generations. This paper speaks to policy makers, explaining the current racist and colonial situation and suggests an antiracist and decolonizing path forward through respecting Tribal sovereignty, prioritizing Indigenous-led stewardship, and giving land back to the Alaska Native Tribal Nations.

Power of country: Indigenous relationality and reading Indigenous climate fiction in Australia

As a curriculum area, English has been foundational to empire, invasion, and colonisation of Indigenous peoples the world over. It therefore requires considered scholarship to reimagine how to engage with and teach literature in English. In this article, we explore the enduring problem of English and its inheritances, as well as the ways in which Indigenous voices are currently manifest in classroom contexts. We then propose Indigenous relationality as the foundation and frame for new ways to read literature and understand the world. We consider the ways in which Indigenous cli-fi texts refuture relations and invite new modes of reading, focussing specifically on the way the concepts are taken up in Wright’s Carpentaria.

Map of the Land, Map of the Stars

Before the highways, Yukon peoples freely travelled the rivers and trails, guided by the stars and their knowledge of the land. The play is about searching for our stories, gathering them, honouring them. It celebrates people’s deep connections between the land and the sky, which go back thousands of years for Yukon First Nations—the Indigenous people who lived here first. This play happens in many times and places. The audience time-travels back and forth with the seven performers to hear stories, songs, and dances from different times and people. This play explores how major events disrupted people’s way of life on the land. The Klondike Gold Rush was one. Thousands of stampeders came to the Yukon hoping to get rich. The building of the Alaska Highway during World War II brought more incredible changes to Yukon people. It also was very hard for the American soldiers who had to build it, many of them young African-American men. Some stories are about the colonization of Indigenous people: “the process where one group imposes its values and cultural beliefs on another group over time.” The laws, religions, and residential school system’s painful effects on families are part of these stories. The play also looks at how people come together in positive ways. Many fall in love with this land, and people already living here, and start new lives together. With this play, we’re trying to search for a good trail forward together, with reconciliation and harmony, for all of us.

Contrasting colonisations: (re)storying Newfoundland/Ktaqmkuk as place

ABSTRACTThe island of Newfoundland/Ktaqmkuk is the traditional territory of the Mi’kmaq and Beothuk people. However, this truth is rarely acknowledged in the official and popular stories of the island as place. In Newfoundland, dominant stories construct a particular sense of the island as place, which often work to displace and ignore the histories and experiences of Indigenous Newfoundlanders, especially the large population of Mi’kmaq people living on the island. They also displace and ignore the role that settler Newfoundlanders play in perpetuating the colonisation of Indigenous peoples on the island. This article asks how including the story of settler colonialism in dominant understandings of colonialism can unsettle the official and popular stories of Newfoundland as place and homogenous characterisations of Newfoundland identity in the island’s cultural memory. It explores points of intersection between these two understandings of colonialism in three historical periods, including Newfoundland’s time as a British colony, the process of joining Canada and the post-Confederation period. Without including settler colonialism, vital understandings of these events and their consequences for Indigenous peoples are rendered invisible. The framework of comparative colonialisms creates a starting place for building authentic and accountable solidarities between Indigenous and settler Newfoundlanders.

American Indian / Native American Studies and the American Indian Education Experience

American Indian / Native American Studies and the American Indian Education Experience Mary Jo Tippeconnic Fox (bio) and John W. Tippeconnic III (bio) It is time for Indian people to define Indian Education in their own voices and their own terms. It is time for Indian people to enable themselves to explore and express the richness of their collective history in education. Gregory Cajete, Look to the Mountain: An Ecology of Indigenous Education Education "in the broad sense refers to the process of acquiring knowledge and life skills, including values and attitudes to prepare individuals to be valued members of societies. [E]ducation is about the transmission of culture from one generation to the next." Formal education is often viewed as what takes place in schools or institutions with a defined curriculum and pedagogy based on policy that historically has reflected Western ideologies. In general, learning that takes place outside of schools is considered informal education. There is overlap in formal and informal instruction, as education that takes place outside the walls of school can also be structured. Historically, learning of Indigenous knowledge took place daily in community settings.1 Formal education in controlled environments called "schools" [End Page 30] has been and continues to be used as a tool to change and assimilate people to a certain way of thinking and living. From the earliest contact between Natives and non-Natives, schooling in classrooms has been a primary tool of assimilation. Colonization of Indigenous peoples has its roots in formal education institutions as a perceived way to eradicate cultures and languages. Although damaged, Native languages and cultures survived the policies and practices of the "kill the Indian and save the man" approach to education. Today, education remains a critical part of the American Indian and Alaska Native experience in the United States.2 In spite of the difficult past and current challenges in Indian education, formal education is viewed as the path to improving the well-being of individuals and communities.3 Education is the key to understanding the past, present, and future of Native peoples. Formal education in institutions is even being recognized as a means to maintain and revitalize Native languages and cultures, especially in tribally controlled schools and tribal colleges and universities. Educational sovereignty manifested in tribally controlled education gives inherent power to tribal nations to address education from Native perspectives. The problem is that the Native experience and viewpoint are often left out, not valued, or marginalized by public educational institutions to the point where students know little about the history and contemporary status of Indian education. American Indian studies, Native American studies (AIS/NAS), and other Indigenous studies programs are places where the Indian education experience from a Native perspective can be told in authentic and meaningful ways. The authors of this essay are both educators and teach education courses in their AIS/NAS programs. We view education from a broad and holistic perspective and consider education related to all areas of the American Indian experience. We wonder to what extent Indian education is part of the pedagogy and research in American Indian / Native American studies. The authors assert the need to teach American Indian education in AIS/NAS programs as a foundational component of the curriculum for educated AIS/NAS students. These AIS/NAS programs expose and inform students about the histories, policies, practices, and significance of education to Native peoples and communities. The purpose of this exploratory article is to examine the place of education in American Indian, Native American, or Indigenous studies pedagogy and research. Specific questions are as follows: Do AIS/NAS programs offer Indian education courses as part of their curriculum? Is Indian education a concentration or emphasis within American Indian / Native American studies? [End Page 31] Is there AIS/NAS faculty with expertise in Indian education? Do the primary AIS/NAS journals publish articles focused on Indian education? SIGNIFICANCE This study provides a glimpse into how select American Indian / Native American studies programs and journals incorporate Indian education into their curriculum and publications. This information is valuable for AIS/NAS program planners and journal editors, as well as students who want to study American Indian education as a focus...

Whither the Aborigine

Whither the Aborigine

New diversity, old anxieties in New Zealand: the complex identity politics and engagement of a settler society

Superdiversity signals the common experience in many countries and cities of the enhanced levels of diversity that are associated with contemporary immigration, yet there are a range of permutations and possibilities. One example of superdiversity – that of a particular group of settler societies represented by New Zealand – is explored, as the colonization of indigenous peoples has occurred alongside a nation-building project that centres on mass immigration, and which in turn has been layered by a more recent immigrant recruitment project that ostensibly values immigrants for the skills that they contribute to economic development. Since the 1970s, there have been limited but still important concessions made in terms of diversity recognition and group rights. This article explores the nature of this settler society superdiversity and its politics.

PERNICIOUS CONTINUITIES

This paper argues that Milwaukee Gurdwara shootings and racism against Sikh communities, and other racialized communities, need to be situated within the broader context of past and ongoing dispossession and colonization of indigenous peoples across North America. The analysis of racial violence is incomplete and inaccurate without the analysis of settler colonialism on stolen lands. This paper asks: What happens if histories of indigenous genocide, dispossession, displacement and colonization are forgotten from the genealogies of racism and colonialism? Taking direction from Amina Mama [1997. Sheroes and villains: Conceptualizing colonial and contemporary violence against women in Africa. In Feminist genealogies, colonial violences, democratic futures, ed. M.J. Alexander and C.T. Mohanty, 46–62. New York: Routledge], this paper examines pernicious continuities, spatially and temporally across continents, to un/map genealogies of race, racism and colonialism.

Legal/illegal: protesting citizenship in Fortress America

This article examines the issue of legality and illegality, focusing on U.S. citizenship, anti-immigrant rage, and pro-immigrant protests. The central case study is an analysis of what I call digital rage, namely, the rhetorical strategies present in anti-immigrant online activism. I argue that online performance of rage invests in acts of bordering (Nyers 2008) which propel a discourse of white supremacist pure nation and neurotic citizenship (Isin 2004). The final part of this article explores No Human Being is Illegal, a protest art exhibition. Imaginatively refusing forms of citizenship grounded in legal/illegal axis, the exhibition exposes U.S. citizenship itself as illegal, rooted in the colonization of indigenous people and in current neocolonizing practices of exploitation.

Indigenous internationalism: native rights and the UN

Since 1982, with the creation of the Working Group on Indigenous Populations, the UN has taken steps toward addressing the violations of indigenous human rights around the globe that have characterized the colonization of indigenous peoples by western nations since the 15th century. This article explores the question of whether actions taken by the WGIP and other UN bodies promise to relieve this legacy; or whether the UN, as the proper overseer of international law concerning human rights today, continues that legacy in revised form, as some analysts have claimed. A brief overview of positions taken by key figures in the history of international law concerning indigenous peoples since the early 16th century provides a background against which to compare the work of the UN. My conclusion is that while the UN has in some ways sustained the inherited order of neglect of indigenous rights, it has, more importantly, created openings which make it possible for indigenous peoples to assert their claims. While this is not a story of continuous progress, it does suggest that there is reason to respect the UN's efforts in this relentlessly neglected area of human rights.

Building conflict resolution infrastructure in the Central and South Pacific: Indigenous populations and their conflicts with governments

AbstractThree areas of the Central and South Pacific have a history of colonization of indigenous peoples by English‐speaking nations. In each area, conflict between the indigenous population and the governments and settler population has been pervasive and diverse. Tracing the indigenous cultural underpinnings of two methods of conflict resolution, the author discusses application of sovereignty dialogues and restorative justice processes. Indigenous Polynesian cultural themes and their recent evolution are connected to the development of powerful, culturally appropriate tools to address the long‐standing conflicts between indigenous peoples and modern governments.

Toward a global perspective of family continuity: The effects of international exchange on child welfare practice programs and policy

The International Foster Care Organisation (IFCO) has been a significant vehicle of change within the steadily evolving field of foster care. In two decades of international transfer of knowledge, the organization has examined critical and controversial issues such as the colonization of indigenous people, the insensitivity of ‘Westernized’ systems of care to the kinship networks of children of color, and the needs of families stricken by poverty, dysfunction or oppression. Concurrently, the exchange of knowledge and skill on case planning, dynamics of change, legal issues, foster parent training; and systems of administration led to greater understanding between people working in foster care systems of different countries. IFCO became a moving and reconstituting global village of committed individuals, families, groups and organizations that transcended national boundaries.

Women and power in native North America

Since the colonization of indigenous peoples in North America, the roles of Native women within their societies have been concealed or, at best, misunderstood. By examining gender status, and particularly power, in ten culture areas, this volume, edited by Laura F. Klein and Lillian A. Ackerman, seeks to draw away the curtain of silence surrounding the lives of Native North American women.Power is understood to be manifested in a multiplicity of ways: through cosmology, economic control, and formal hierarchy. In the Native societies examined, power is continually created and redefined through individual life stages and through the history of the society. important issue is autonomy-whether, or to what extent, individuals are autonomous in living their lives. Each author demonstrates that women in a particular cultural area of aboriginal North America had (and have) more power than many previous observers have claimed. In this volume: Introduction, Laura F. Klein and Lillian A. Ackerman; in Inuit Society, Lee Guemple; Mother as Clanswoman: Rank and Gender in Tlingit Society, Laura F. Klein; ''Asymmetric Equals: Women and Men Among the Chipewyan, Henry S. Sharp; Complementary but Equal: Gender Status in the Plateau, Lillian A. Ackerman; First Among Equals? Changing Status of Seneca Women, Joy Bilharz; Blackfoot Persons, Alice B. Kehoe; Evolving Gender Roles in Porno Society, Victoria D. Patterson; The Dynamics of Southern Paiute Roles, Martha C. Knack; The Gender Status of Navajo Women, Mary Shepardson; Continuity and Change in Gender Roles at San Juan Pueblo, Sue-Ellen Jacobs; Women's Status Among the Muskogee and Cherokee, Richard A. Sattler; and Power in Native North America: Concluding Remarks, Daniel Maltz and JoAllyn Archambault.