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This article considers the novelistic production of Yucatec Maya writer Marisol Ceh Moo and her process of authorial construction as a decolonizing Indigenous cultural intervention. By analyzing the content and impact of her novel X-Teya, u puksi'ik'al ko'olel/Teya, un corazón de mujer (Teya, a Woman's Heart, 2009), this article elucidates how the adoption of a modern literary genre such as the novel and Indigenous authorial formation create a specific locus of enunciation that aligns with the resistance to cultural coloniality embedded in the heterogeneous Abiayala movement. Moreover, this research reveals the need to rethink the analytical categories that are part of the author theory when it comes to the study of contemporary Indigenous literatures in Latin America. [ABSTRACT FROM AUTHOR]

Growing interest in Pacific issues has meant a surge in Pacific research across the globe. Sadly, some research on Pacific people has been done without Pacific knowledge, wisdom and culture. As Pacific researchers, we understand the importance of outputs that interweave our ancestral and cultural wisdom, whilst centring and privileging our people's narratives. Through the birth of our Moanaroa Pacific Research group, we explore the importance of a research collective which decolonises and re indigenises research as we know it. [ABSTRACT FROM AUTHOR]

Gayatri Chakravorty Spivak famously thematised the question 'can the subaltern speak?' through the dual meanings of 'representation,' as both depiction and political proxy. This paper draws on Spivak's analysis to question the capacity of the settler-colonial Australian imagination to represent (or recognise) the sovereignty of Aboriginal peoples – and especially of children, as infants (in-fans, literally speechless). The former sense of representation (depiction) bears implications for the second, as Indigenous sovereignty is displaced by settler representations of indigeneity – and particularly of Indigenous 'childhood' and 'children' as neglected 'piccaninnies,' without parentage or inheritance. Such portrayals, in this light, may even be read as continuous with colonial logics of elimination, as strategies to sever the connection to land that undergirds Indigenous conceptions of sovereignty and to thwart Indigenous futures. The article interrogates settler colonial investments in representing Aboriginal childhood in the context of recent public discourse about the constitutional recognition of First Peoples, and a political imperative to re-present the Australian 'nation' as post- (rather than currently) colonial. The questions that animate this inquiry include: what, if anything, can a settler-Australian politics of recognition offer First Peoples? Is it possible to represent (or recognise) Blak sovereignty through modifications to the settler constitution? And how does the settler image repertoire of Aboriginal children speak to this possibility? If that fabricated 'Aboriginal child' could speak, what would this ultimate 'subaltern' say? [ABSTRACT FROM AUTHOR]

According to Michel Foucault's power/knowledge theory, knowledge is not produced in a vacuum; the construction of any knowledge system implicitly contains power relations. The "knowledge strategies" for Indigenous studies on intercultural communication should evolve and improve in response to shifts in the global power structure. With the development of globalization and the evolution of communication technologies, this study interprets the current global power structure as a "dual structure" in which the international society and the world society coexist and develop together. This structure leads to a complex trend of simultaneous "centralization" and "decentralization", as well as "homogenization" and "hybridization" in the global cultural order. For scholars from non-Western countries, Indigenous studies on intercultural communication need to interpret the new global power structure, expanding their research perspectives and topics to a global dimension. This approach links Indigenous conceptual resources and methodologies with an open and diverse global cultural order. This study proposes "knowledge strategies" for Indigenous studies on intercultural communication in non-Western countries and introduces a third level of significance for intercultural communication beyond daily interaction and cultural interaction: community building. Regarding the research purpose, this study aims to provide a new perspective for the study of intercultural communication theory, promoting an equal dialogue between Western and non-Western knowledge systems of intercultural communication, and enhancing the inclusiveness and humanistic awareness of this discipline. [ABSTRACT FROM AUTHOR]

The FN, an undisclosed Indigenous community in northern Canada, is affected by pollution sources allegedly linked to health issues. Environmental records in The FN's water quality reports are insufficient for community leaders to make land-planning decisions. This work presents the outcomes of a geoelectrical study in a bark dump southwest of The FN. The resulting isoresistivity and isochargeability volumes of maximum pollution levels depict four hydrogeological anomalous bodies outlining the current extent of the bark dump's impact zone. The lithostratigraphic and water quality information constrain the analysis of these anomalies. Resistivity and chargeability values are primarily associated with the composition of the waste and the distribution of metals in the saturated subsoil. Fracture-related hydraulic conductivity in silty clays controls the contaminants' easterly flow in the groundwater. A map sequence of integrated hydrogeochemical data illustrates the migration of the leachate through an upper overburden and bedrock aquifers. This kinematic view supports the present-day static geoelectrical model. The stacked metal concentration maps show similar trends to the extrapolated geoelectrical data when contrasted on slices intersecting the resistivity and IP cubes at two screening depths. Carcinogenic petroleum hydrocarbon compounds might also play a role in the observed geoelectrical anomalies. This is the first geophysical study to address environmental and epidemiological concerns of an Indigenous community in Canada. The methodological approach communicates technical information to stakeholders in a visual, integrated, and accessible format, furthering their competencies in evidence-based future planning decisions regarding the monitoring and remediation of their lands. [ABSTRACT FROM AUTHOR]

According to Michel Foucault’s power/knowledge theory, knowledge is not produced in a vacuum; the construction of any knowledge system implicitly contains power relations. The “knowledge strategies” for Indigenous studies on intercultural communication should evolve and improve in response to shifts in the global power structure. With the development of globalization and the evolution of communication technologies, this study interprets the current global power structure as a “dual structure” in which the international society and the world society coexist and develop together. This structure leads to a complex trend of simultaneous “centralization” and “decentralization”, as well as “homogenization” and “hybridization” in the global cultural order. For scholars from non-Western countries, Indigenous studies on intercultural communication need to interpret the new global power structure, expanding their research perspectives and topics to a global dimension. This approach links Indigenous conceptual resources and methodologies with an open and diverse global cultural order. This study proposes “knowledge strategies” for Indigenous studies on intercultural communication in non-Western countries and introduces a third level of significance for intercultural communication beyond daily interaction and cultural interaction: community building. Regarding the research purpose, this study aims to provide a new perspective for the study of intercultural communication theory, promoting an equal dialogue between Western and non-Western knowledge systems of intercultural communication, and enhancing the inclusiveness and humanistic awareness of this discipline.

Indigenous characters on screen have often been positioned as a gift from the past with innate heroic characteristics, or a problem to be solved in the form of the sad Indigenous person who cannot rise above colonial rule. That these archetypes are framed as positive in their representation is at odds with the need to have representations of the complexity of First Nations peoples. With queer Indigenous representation, characters become reduced to type, frequently reduced to representations of belligerence and difference, or unsubtle complexity that would be challenged in a non-Indigenous queer character. In this article and through the findings of our project Queer As..., we argue that this results in fewer Indigenous characters named as queer, we discuss some of the difficulties of casting and being cast as these characters, and we interrogate how the presence of queer Indigenous characters can deliver a more complete retelling of the world. [ABSTRACT FROM AUTHOR]

This paper leans into alterlife (Murphy, 2017) and connectivity ontologies (Harrison, 2015) to consider the implications of more-than-witness(es/ing) (our term) on social studies education. Taking a narrative approach, we engage with three more-than-human bodies (e.g., Boulder, Forest, Document(s)) in an effort to expand how act(or/ion)s of coloniality are registered, conceptualized, and disrupted. By opening our learning to the agency of more-than-humans and what they have witnessed, we ask: What might social studies be(come) if we (e.g., educators, students, researchers) affirmed the voices of more-than-human bodies in teaching and learning? And, what, if we quieted ourselves and listened, can we learn from more-than-human bodies who bear witness to the actions of humans across time and space? [ABSTRACT FROM AUTHOR]

In this stimulating contribution to Indigenous philosophizing, Burkhart promotes the elaboration of Indigenous metaphysics and epistemology in a tradition he locates both with his mentor Vine Deloria, Jr. and in the land. Simultaneously, in an assessment spanning from Thales and Aristotle to A. N. Whitehead and Arne Naess, Burkhart identifies some limitations of Western philosophy in comparison to Indigenous philosophy, particularly when Western thinkers are hampered by the narratives of coloniality that they reiterate.

Copyright of Journal of Oriental Studies (Al-Farabi Kazakh National University) / Kazahskij Nacional'nyj Universitet Imeni Al'-Farabi Vestnik Seriâ Vostokovedeniâ is the property of Al-Farabi Kazakh National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay addresses the problem of how to formally differentiate between oppressive and emancipatory infrastructures. In doing so, it develops an analysis of speculative science-fiction novel The Book of Joan (2017) to explore how infrastructure is characterized in its vertical-fascist, insurgent, and horizontal-egalitarian modes. I will make and explore three central claims. Firstly, the material infrastructure of patriarchal white supremacy is intimately bound up with semiotic infrastructure in ways that are extremely difficult to untangle. Secondly, vertical-fascist infrastructure functions as a means of capturing, appropriating, and homogenizing human and nonhuman life, while insurgent infrastructures that give rise to horizontal formations are characterized by a reversal of this process insofar as they seek to maximize living diversity and bodily autonomy. Finally, and relatedly, the difference between vertical-fascist and horizontal-egalitarian synthetic infrastructures must be understood in relation to the nonhuman-natural infrastructures into which they intervene, and which they can either synthesize with or overwrite. [ABSTRACT FROM AUTHOR]

Engaging feminist and queer of color theory as well as work emerging from social movements, this piece critically examines narratives of impasse between Black Studies and Native Studies in the US, particularly assertions of incommensurability between the goals of Black freedom and Native sovereignty. The article outlines some of the theoretical debates between Black and Indigenous Studies that have calcified into impasses, focusing particularly on Afropessimist and Settler Colonial Studies' framings of either slavery/anti-Blackness or settler colonialism as the foundational violence around which a racist/settler modernity is structured. This article argues that approaches that emphasize relationality and the co-determination of settler colonialism and anti-Black racism can help us to think beyond a Black/Native impasse and towards a mutual futurity for both Black and Indigenous people in living in the place we currently call the United States. [ABSTRACT FROM AUTHOR]

This article examines the application of ecological metaphors to socio-technical systems. This is a long and contested tradition that has often been critiqued for misapplying biological principles to the understanding of socio-technical systems. The practice of linking ecology with technology, however, is not inherently problematic. In this article, I seek to demonstrate how modern ecosystems are predicated upon dualistic ideologies that allow for the subsumption of nature into techno-capitalist value extraction. When applied to AI systems as such, the ecosystem metaphor obscures the material, spatial, and interrelational roots of AI. Ecology, however, is conceived differently in Indigenous island traditions, especially across the Pacific. Here, the world is seen as a continual emergence out of rich, diverse, and complex multispecies interactions. We may thus begin to see the parallels between islands and AI as world1 making projects. This article then explores how new formulations of AI—informed by Indigenous island ontologies—can be more inclusive of not just human creators and users but also the minerals, plants, and animals that directly or indirectly impact AI’s formation. This expansive understanding compels us to confront the extractive relations that underline AI today, but also to imagine a different model in which AI systems exist not as a monolith but as multiple heterogenous forms. This vision of AI is therefore one of biotechnical diversity, which can be nurtured and restored to introduce new forms at smaller scales, thereby addressing a fuller spectrum of moral and environmental questions.

Copyright of Canadian Journal of Environmental Education is the property of Canadian Journal of Environmental Education and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Researchers and practitioners in social studies education have not often taken up responsibilities to Indigenous communities on whose Lands they work and live. Drawing on Indigenous research methodologies, along with specific Indigenous stories and artwork, four authors of varied positionalities, contexts, and regions offer conceptual and methodological insight into disrupting settler colonial research habits and sustaining commitments with Indigenous Communities. Through vignettes describing our own research practices, we propose three attributes of anticolonial participatory research responsibility in social studies. We emphasize the need for Indigenous leaders to drive research processes and planning; integrated, relational views of theory, practice, research, and policy to transcend binary understandings and colonial outcomes of social studies education; and long-term, reciprocal partnerships with community members, to center Indigenous community practices and Knowledges in order to expand possibilities for social studies education. The article explores these features, their demands, and implications for all readers as educators on Indigenous Lands. [ABSTRACT FROM AUTHOR]

In 2022, the Kannada film "Kantara" captivated audiences with its unique blend of folklore, environmentalism, and political commentary. This paper argues that "Kantara" transcends conventional cinema to become a powerful agent of ecological discourse and empowerment. Set against India's backdrop of complex human-nature interactions, "Kantara" weaves a narrative that resonates with contemporary concerns. Drawing upon postcolonial ecocriticism, indigenous studies, and film theory, this analysis delves into the film's layered meanings. We examine how "Kantara" intertwines the legend of a forest deity with the struggles of a tribal community facing displacement. The film celebrates indigenous knowledge and critiques exploitative development through its portrayal of traditional rituals and beliefs. "Kantara" goes beyond storytelling; it immerses viewers in a sensory experience. Breathtaking visuals and a powerful musical score paint a vivid picture of the sacred forest and its inhabitants, creating a deep emotional connection. Ultimately, "Kantara" compels viewers to become active participants in the dialogue surrounding ecology and social justice. By analyzing the film's subversive potential and its celebration of community resilience, we argue that it acts as a catalyst for ecological agency, inspiring viewers to advocate for sustainable practices and fight for cultural preservation. This paper contributes to the growing scholarship on folklore, film, and environmental activism in India. By offering a detailed analysis of "Kantara," we aim to enrich the discourse on cinema's role in fostering critical engagement with ecological and social issues. Examining the film's nuanced portrayal of folklore, its powerful environmental message, and its subversive political commentary, we hope to shed light on the transformative potential of storytelling in shaping a more just and sustainable future. [ABSTRACT FROM AUTHOR]

This article traces a long trajectory of hymnic placemaking within the Brothertown Indian Nation from the late eighteenth century to the present day. Since their tribe's inception, Brothertown people have repurposed the forms and rituals of Christian hymnody in order to maintain connections to ancestral homelands, navigate and interpret unfamiliar terrain, and construct and shape tribal spaces. Samson Occom's (Mohegan/Brothertown) A Choice Collection of Hymns and Spiritual Songs; Intended for the Edification of Sincere Christians, of all Denominations (1774) cultivated this distinctive mode of placemaking within the Native community that formed at Brothertown, New York. Opening up several key moments in the hymnal's nearly two-hundred-and-fifty-year history, this article reads the Collection's figures of place in relation to the embodied engagements it has prompted over time, from the daily travel it motivated across the eighteenth-century town to the hollow square formation Brothertown Indians used in 2018 when performing hymns at Yale. By foregrounding the bodily orientations toward place that are promoted by sung hymn-texts and develop alongside their sustained use, the article demonstrates how sonic expressions continue to supply materials for Indigenous placemaking among Brothertown singers today. This hymn-singing tradition, tied to specific homelands and yet remarkably portable, illuminates the situatedness of Indigenous poetic practice under the conditions of settler colonialism. [ABSTRACT FROM AUTHOR]

Students' prior knowledge may affect their learning of content in a compulsory Indigenous Studies course. Notably, non-Indigenous pre-service teachers' prior knowledge may bring conceptions and misconceptions to their formal Indigenous Studies education, potentially influencing their engagement with and/or resistance to concepts affecting their manifestation in their future classroom practices. Indeed, learning, unlearning, and relearning often occur in Indigenous Studies courses. Accordingly, this research aimed to understand what formal and informal knowledge students bring with them to their university studies to improve pedagogy. The survey data were collected from 357 pre-service teachers commencing a compulsory Indigenous Studies university course over four semesters. This analysis revealed two distinct clusters – those who valued their formal schooling knowledge (Formal cluster) and those who valued their personal experience-based knowledge (Informal cluster). Unlike the Formal cluster, the Informal cluster held extreme views of social media as a source of knowledge and were more likely to disagree that their prior knowledge is limited/incomplete. Interestingly, institutional and individual factors such as gender, as well as exposure to enduring discourses, were also important but need further research. We argue that university and school educators need expertise in identifying prior 'troubling' knowledge of students and integrating knowledge sources to more skilfully 'trouble' and transform student knowledge. [ABSTRACT FROM AUTHOR]

By Erik Martin Redix. The drive along the North Shore of Lake Superior between Duluth and the international border on Highway 61 is an iconic Minnesota experience. At just over three hours long, the trip offers unparalleled scenery in the upper Midwest. Visitors pass through a handful of small towns and over two dozen short scenic rivers along the shore of Lake Superior. These rivers are narrow and relatively short, descending anywhere from 20 to 40 miles down the rugged landscape of Minnesota’s North Shore into Lake Superior. For example, Brule Lake, the source of the Temperance River (and the South Brule River as well) sits 1,851 feet above sea level and, over 39 miles of North Shore terrain, it descends to 697 feet above sea level at its mouth. These steep descents result in dozens of waterfalls that beckon visitors from across Minnesota and North America. The North Shore lies within the traditional historical territory of two modern tribal nations: the Grand Portage Band of Lake Superior Chippewa and the Fort William First Nation.

Book review of "The Indigenous Identity of the South Saami: Historical and Political Perspectives on a Minority within a Minority"

This special issue of Pacific Arts centers on the theme “Pacific Island Worlds: Transpacific Dis/Positions,” which was the topic of a two-day series of events held at the University of California, Santa Cruz (UCSC) in May 2018. This generative meeting explored Oceanic rootedness and mobility, grounded and expansive kinships, worlding, place-making, and colonial histories and their legacies. In important ways, it grew out of the “Native Pacific Cultural Studies on the Edge” symposium, also hosted by UCSC, nearly two decades earlier. “Pacific Island Worlds” was dedicated to the memory of Teresia Teaiwa, a graduate of UCSC’s History of Consciousness doctoral program (2001) who had passed away in 2017 and whose academic, activist, and creative work profoundly inspired Pacific studies scholars and artists around the world. Our introduction is a story of two conferences—moments, pauses, in an ongoing flow of historical, political, and intellectual activity.

This essay addresses contemporary migrations of Chamorus tied to the history of US military presence in Micronesia and the ways Indigenous culture and identity are negotiated through the Chamorro Cultural Festival (CCF) that has been held annually in San Diego, California since 2009. The analysis explores how diasporic Chamorus maintain close transpacific connections to the Mariana Islands while also establishing Chamoru communities abroad through the CCF. The festival simultaneously enacts Chamoru identities based in both mobility and rootedness and is a large-scale expression of how Chamorus create and express collective identities.

While attention to the provocative composer Maria de Baratta has increased in the past few years, mysteries about her past remain. Solutions inferred from available data remain uncertain. However, uncertainty itself, and the attendant multiple possibilities, are academically and scientifically supported by quantum theory, postcolonial and new materialist feminisms, ritual technologies like those depicted in de Baratta’s ballet Nahualismo, and known practices of some of the most vaunted artists of our time. Together, these disciplines bring understanding of Maria de Baratta and her ballet into a more multi-dimensional, thus more complete perspective. Paradoxes and quirks in her expressions of the indigenous culture of El Salvador (of which she was a descendant) emerge more as strategic preservation than appropriation.

At first glance, the concept of the subaltern seems to perfectly describe the position of Native Americans within contemporary US society, yet, until recently, it was not commonly used by Indigenous studies scholars. This has changed partly due to the emergence of the field of settler colonial studies, born of the dialogue between postcolonial and Indigenous studies. In particular, scholars have looked at the historical and contemporary role cities are playing in highlighting patterns of dispossession and resistance. In the article, we look at the contributions of this new theoretical framework, then focus on the case of Rapid City, SD, presenting its history of dispossession and violence, and showing how Indigenous resurgence challenges that history.

Indigenous studies has come a long way. In this paper, we share some bold steps we have taken to develop a learning process that situates Indigenous people as a people of place, a people of knowledge and a people of science. This teaching disengages students from learning about Indigenous people as remnants of the past. We extend earlier conversations by focusing on the development of learning dispositions which enable students to better navigate the complexities of the interface between Indigenous and non-Indigenous ideas. This reflection on practice contributes to ongoing discussions about the establishment of Indigenous studies as a discipline.

This article examines how digital games on Sami culture can draw attention to Indigenous issues when produced in collaboration with Sami community members. Through a case study that probes the design, game mechanics, and user experience of Gufihtara eallu (2018), this article frames Indigenous digital games and game development as a form of digital storytelling that is able to educate players on Indigenous knowledge systems and intangble cultural heritage. By looking at the way Gufihtara eallu engages Sami oral traditions in particular, this article demonstrates how digital games are capable of embodying Indigenous methodologies in such a way as to not flatten understandings of Indigenous traditions to a mythologized historical moment; instead, games produced by and for Indigenous people are capable of presenting storytelling traditions as contemporary, interactive, and constantly evolving, incorporating traditional themes as much as contemporary issues that are being perpetually redefined by modern Sami experience and new technologies. [ABSTRACT FROM AUTHOR]

Roxanne Dunbar-Ortiz's account of European settler colonialism in the United States notably focuses on Calvinist communities as a primary catalyst in rationalizing land seizure, identifying covenantal theology as supporting settler claims to sovereignly held indigenous lands. This article argues that while she rightly identifies a correspondence between divine providence and a settler colonial logic of replacement, a vertical orientation, her analysis of theology as settler colonialism can be completed through a recourse to a rhetorical and literary analysis of Calvin's Institutes. That is, settler colonialism also possesses a horizontal component, a logic of replicability that describes the temporal and spatial movement of settler colonialism. To make this argument I turn to Michelle Sanchez and Ford Lewis Battles' respective explorations of literary genre and the language of accommodation. My analysis points to how Calvin's covenantal theology can conjure the "imagined community" that is then embodied as settler colonialism. I end by suggesting that further careful articulation of the nexus between theology and settler colonialism is necessary for us to reckon the present and ongoing possibilities of inhabiting space and sharing life together, settler and indigenous alike. [ABSTRACT FROM AUTHOR]

Following the publication of a 2022 special issue in the journal Mobilities, several of the contributing authors and editors gathered virtually on July 26, 2022. Drawing upon the work included w the collection called "Mobilizing Indigeneity and Race Within and Against Settler Colonialism," the participants discuss how they came to the subject of mobilities, how this concept impacts their work, and the ways it intersects with the fields of Ethnic Studies and Indigenous Studies. The special issue editors Carpio, Barraclough, and Barnd interview and facilitate the discussion between authors Vasquez Ruiz, Toomey, Katz, and Fraga. This article includes a reading list of scholarship used for the special issue on race, Indigeneity, and mobilities. [ABSTRACT FROM AUTHOR]

This article begins from the perspective that the prison and the university are different sides of the same coin. Both the university and the prison have a symbiotic relationship with one another: like the prison, the university is a power broker--it is invested in the same intersecting regimes of power--hetero-patriarchal capitalism, white supremacy, and settler colonialism--benefitting from the success, and emulating the design of these structures. It is thus the author's contention that studying abolition requires experimentation with theoretical modes and conceptual practices that might reorient study itself and provide alternative coordinates for the development of abolitionist futures. [ABSTRACT FROM AUTHOR]

What might the study of soundscapes bring to postcolonial understandings of past musical practices? In this article, I explore this question with reference to archives documenting that nineteenth-century mission activities are full of auditory information. Accounts of hymn singing, printed artefacts, and methods of musical pedagogy are a few examples of the evidence we find in the mission archive that indicates the part that music and sound played in the life of mission stations around the world. This evidence raises critical questions about the ways in which the soundscape featured in the encounter between missionaries and Indigenous peoples. For instance, how did Indigenous people interpret and refashion musical forms introduced by missionaries? And how did Indigenous musicality and understandings of sounds impact the musical culture of missions? I address these and other questions by examining three key elements of the soundscape—instruments, bells, and processions—found on the Anglican-Xhosa missions, established in the Eastern Cape, South Africa in 1855, in an attempt to articulate how music and sound mediated religious experience, and how this experience was contested by missionaries and Indigenous peoples. [ABSTRACT FROM AUTHOR]