Zeitschriftenartikel: „Indigenous studies“

1

Lomawaima, K. Tsianina. „Indigenous Studies“. American Quarterly 68, Nr. 1 (2016): 149–60. http://dx.doi.org/10.1353/aq.2016.0006.

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2

Rosas-Blanch, Faye. „Teaching Indigenous Studies“. International Journal of Critical Indigenous Studies 9, Nr. 1 (01.01.2016): 49–51. http://dx.doi.org/10.5204/ijcis.v9i1.144.

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This paper looks at the experiences associated with teaching Indigenous studies in an Australian university. It employs the concept of racialized assemblages in relation to Indigenous academics and pre-service teachers when teaching about Indigenous students. It also investigates the university’s ethical obligation of teaching in this complex space. In the lecturing and tutoring, the Indigenous educator’s body is ‘raced’ and ‘othered’ within the dominant Western discourses of knowledge production. This paper challenges and disrupts Western epistemic knowledge practices of racializing Indigenous body and supports a praxis of Indigenous humanness for the Indigenous educator.

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Simon, Scott. „Ontologies of Taiwan Studies, Indigenous Studies, and Anthropology“. International Journal of Taiwan Studies 1, Nr. 1 (20.02.2018): 11–35. http://dx.doi.org/10.1163/24688800-00101003.

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Indigenous studies and Taiwan studies have a rather tenuous intellectual relationship. From a Taiwanese perspective, the study of indigenous peoples has been a part of the inward-turning indigenisation (本土化, bentuhua) of Taiwan scholarship; affirmation of a locally-rooted, non-Chinese national identity. The idea that Taiwan is the starting point of the Austronesian diaspora makes Taiwan important to the world in new ways. For indigenous scholars, indigenous studies can also contribute to a pride of their places and cultures, meaningful on their own terms. Applied and action research can also be helpful to indigenous goals of local self-determination. Reflection on the ontological implications of indigeneity suggests that indigenous studies cannot be relegated to a subfield of Taiwan studies. There is thus a need for reflection on the ontology of our studies.

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McCall, Sophie. „Teaching Indigenous Graphic Novels: English / Indigenous Studies 360“. Studies in American Indian Literatures 34, Nr. 1-2 (März 2022): 92–111. http://dx.doi.org/10.1353/ail.2022.0008.

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5

Belcourt, Billy-Ray. „Indigenous Studies Beside Itself“. Somatechnics 7, Nr. 2 (September 2017): 182–84. http://dx.doi.org/10.3366/soma.2017.0216.

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6

Barrenechea, Antonio, und Heidrun Moertl. „Hemispheric Indigenous Studies: Introduction“. Comparative American Studies An International Journal 11, Nr. 2 (Juni 2013): 109–23. http://dx.doi.org/10.1179/1477570013z.00000000041.

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7

Bullen, Jonathan, und Lynne D. Roberts. „Transformative learning within Australian Indigenous studies: a scoping review of non-Indigenous student experiences in tertiary Indigenous studies education“. Higher Education Research & Development 40, Nr. 1 (02.01.2021): 162–77. http://dx.doi.org/10.1080/07294360.2020.1852184.

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8

Kruk-Buchowska, Zuzanna, und Elżbieta Wilczyńska. „Native American and Indigenous Studies“. Studia Anglica Posnaniensia 53, s1 (01.12.2018): 263–66. http://dx.doi.org/10.2478/stap-2018-0012.

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9

Mary L. Keller. „Indigenous Studies and “the Sacred”“. American Indian Quarterly 38, Nr. 1 (2014): 82. http://dx.doi.org/10.5250/amerindiquar.38.1.0082.

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10

Atalay, Sonya, William Lempert, David Delgado Shorter und Kim TallBear. „Indigenous Studies Working Group Statement“. American Indian Culture and Research Journal 45, Nr. 1 (01.01.2021): 9–18. http://dx.doi.org/10.17953/aicrj.45.1.atalay_etal.

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In 2018, the authors were invited to share their perspectives as Indigenous studies scholars to the work of Breakthrough Listen, an organization affiliated with both the Berkeley SETI Research Center (BSRC) and the Search for Extraterrestrial Intelligence (SETI). This collectively authored statement highlights some of the ethical concerns these authors perceived regarding the history colonialism and the expectations to find “advanced” or “intelligent” extraterrestrial life. A prologue contextualizes the short working group statement and we then provide the unedited original statement in its entirety.

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11

Lewis, Jane. „Studies of Non-indigenous species“. Journal of the Marine Biological Association of the United Kingdom 101, Nr. 5 (August 2021): 765–66. http://dx.doi.org/10.1017/s0025315421000801.

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12

Keller, Mary L. „Indigenous Studies and “the Sacred”“. American Indian Quarterly 38, Nr. 1 (2014): 82–109. http://dx.doi.org/10.1353/aiq.2014.0002.

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13

Sarra, Grace. „Indigenous studies in all schools“. International Journal of Inclusive Education 15, Nr. 6 (Juli 2011): 611–25. http://dx.doi.org/10.1080/13603110903265040.

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14

Pivneva, Elena A. „INDIGENOUS TURN IN UGRIC STUDIES“. Ural Historical Journal 82, Nr. 1 (2024): 188–96. http://dx.doi.org/10.30759/1728-9718-2024-1(82)-188-196.

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The article is devoted to the indigenous turn in Ugric studies, which refers to the cardinal changes that have occurred in Siberian ethnological and anthropological knowledge under the influence of the rapid entry into the humanities the Ob Ugrians (Khanty and Mansi) representatives, who are studying their culture “from the inside”. What is the specificity of this kind of research? What place do they occupy in the general scientific ethnographic field? What are their social functions and priorities, advantages and/or limitations? The article aims at searching for answers to these questions. The object of analysis is the Ob-Ugric Institute of Applied Research and Development, in which today the main research forces of the ethnic scientific intelligentsia of the Khanty-Mansi Autonomous Okrug — Ugra are concentrated. While considering the history of the institute creation, attention is drawn to the fact that the Ugric indigenous science formation was facilitated by all-Russian trends of regionalization, the activities of ethnically oriented public organizations in the okrug, as well as individual representatives of Russian and foreign science. The article highlights the contribution of the first leaders and employees of the institute (“founders”) to its scientific basis. In conclusion, the author brings up for discussion the problem of dialogue constructing during fieldwork. It is concluded that emphasizing the uniqueness of indigenous researchers as carriers of their native language and culture and upholding the independence of scientific centers created in Western Siberia occurred in the general context of global trends of indigenization and destigmatization. Emerging tendencies towards isolation are being overcome as northern/indigenous science becomes more established and equal dialogues are built in broader scientific contexts.

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15

Phillips, Sandra, Jean Phillips, Sue Whatman und Juliana McLaughlin. „Introduction: Issues in (Re)Contesting Indigenous Knowledges and Indigenous Studies“. Australian Journal of Indigenous Education 36, S1 (2007): 1–6. http://dx.doi.org/10.1017/s1326011100004634.

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16

Despagne, Colette. „Indigenous Education in Mexico: Indigenous Students' Voices“. Diaspora, Indigenous, and Minority Education 7, Nr. 2 (April 2013): 114–29. http://dx.doi.org/10.1080/15595692.2013.763789.

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17

Johnson, Jessica Marie. „Many Small Nations: Black, Indigenous, Black/Indigenous Bvlbancha“. William and Mary Quarterly 80, Nr. 4 (Oktober 2023): 745–50. http://dx.doi.org/10.1353/wmq.2023.a910405.

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18

Nakata, Martin, Vicky Nakata, Sarah Keech und Reuben Bolt. „Rethinking Majors in Australian Indigenous Studies“. Australian Journal of Indigenous Education 43, Nr. 1 (August 2014): 8–20. http://dx.doi.org/10.1017/jie.2014.3.

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The challenges of finding more productive ways of teaching and learning in Australian Indigenous Studies have been a key focal point for the Australian Indigenous Studies Learning and Teaching Network. This article contributes to this discussion by drawing attention to new possibilities for teaching and learning practices amid the priority being given to the more practice-oriented educational approaches for future professionals and the cultural competencies of all students and staff. We explore courses sequenced as Indigenous Studies Majors and discuss two different conceptualisations for framing teaching and learning in Indigenous Studies courses — decolonising theory and cultural interface theory — and the implications for some of the teaching and learning practices they facilitate, including the positioning of students and the development of dispositions for future professional practice. We suggest that those academic teams who structure course sequences in Indigenous Studies have a role to play in experimenting with shifts in teaching and learning frameworks and the design of course sequences to encourage approaches that are more focused on developing students’ breadth and depth of knowledge of the field, as well as their capacities for deeper engagements with Indigenous thought and the scholarly disciplines.

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Frederics, Bronwyn. „Indigenous Peoples“. International Journal of Critical Indigenous Studies 2, Nr. 2 (01.06.2009): 46–47. http://dx.doi.org/10.5204/ijcis.v2i2.30.

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This book is an important read for a number of reasons. In an era where the term globalisation is bandied around in relation many fields of study ie , to resources, peoples, information, capital, biology, this book in its entirety attempts to address s the impact of globalisation on Indigenous communities and its people through a wide range of interdisciplinary perspective. This edited collection, therefore, brings to the fore some of the complex issues of Indigenous identity, Indigenous activism and case studies within different nation states. As a whole it attempts to answer some of the issues raised by discussions on and around Indigenous identity and relational identity. The book is well suited as a text for students and professionals in the social sciences, humanities, cultural studies, Indigenous studies and law.

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Warrior, Robert. „Organizing Native American and Indigenous Studies“. PMLA/Publications of the Modern Language Association of America 123, Nr. 5 (Oktober 2008): 1683–91. http://dx.doi.org/10.1632/pmla.2008.123.5.1683.

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For me, entering this profession involved the broader context of native american and indigenous studies as well as native American literary studies. My scholarship, pedagogy, and professional connections have relied on a synergy between texts as Native authors have crafted them and the social, political, and experiential contexts from which those authors and their texts emerged. Though plenty of work in Native literary studies does not draw on the broader field of Native studies, my own approach has most often placed me firmly in the overlapping space between the two.

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Allen, Chadwick. „Mita Banerjee, editor. Comparative Indigenous Studies“. Seminar: A Journal of Germanic Studies 55, Nr. 4 (01.11.2019): 417–19. http://dx.doi.org/10.3138/seminar.55.4.rev002.

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22

Andersen, Chris. „Critical Indigenous Studies in the Classroom“. International Journal of Critical Indigenous Studies 5, Nr. 1 (01.01.2012): 67–78. http://dx.doi.org/10.5204/ijcis.v5i1.95.

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Part of the mandate of most Indigenous Studies faculties/departments is to critically examine the historical and contemporary relationship between Aboriginal and settler societies. However, the multidisciplinarity of Indigenous Studies scholars and scholarship means that such critical examination can and does vary widely by institution and even between faculty members within the same institution. This article positions three pedagogical choices - studying ‘the local’, the use of primary evidence and the use of discourse analysis-as promoting the integration of disciplinary methodological differences while imbuing Indigenous Studies with a distinctive disciplinary trajectory. Moreover, I demonstrate how a particular emphasis on local Indigenous/settler relationships denaturalises the structures of racism anchoring the white privilege characterising power relations in colonial nation states like Canada.

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Bourke, Colin, und Eleanor Bourke. „Indigenous Studies: New pathways to development“. Journal of Australian Studies 26, Nr. 74 (Januar 2002): 181–99. http://dx.doi.org/10.1080/14443050209387792.

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24

Richmond, Laurie, Beth Rose Middleton, Robert Gilmer, Zoltán Grossman, Terry Janis, Stephanie Lucero, Tukoroirangi Morgan und Annette Watson. „Indigenous Studies Speaks to Environmental Management“. Environmental Management 52, Nr. 5 (20.10.2013): 1041–45. http://dx.doi.org/10.1007/s00267-013-0173-y.

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25

Recht, Jo. „Hearing Indigenous Voices, Protecting Indigenous Knowledge“. International Journal of Cultural Property 16, Nr. 3 (August 2009): 233–54. http://dx.doi.org/10.1017/s0940739109990166.

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AbstractIn a rapidly globalizing world, indigenous knowledge is in mortal danger, and it will require new forms of intellectual property protection to save it. There are fundamental incongruities between Western intellectual property law and indigenous knowledge that prevent the current international intellectual property framework from fully comprehending or addressing the contexts and needs of indigenous knowledge. This article will review the history of international and regional initiatives to develop protection for indigenous knowledge. It will consider the geopolitical context that has informed discussions about protecting the intangible wealth of indigenous peoples, including the recent addition of articulate and impassioned indigenous voices to the conversation. Finally, this article will discuss some of the concerns that have been raised about subjecting indigenous knowledge to a system of formal legal regulation.

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Lambe, Jeff. „Indigenous Education, Mainstream Education, and Native Studies: Some Considerations When Incorporating Indigenous Pedagogy into Native Studies“. American Indian Quarterly 27, Nr. 1 (2003): 308–24. http://dx.doi.org/10.1353/aiq.2004.0046.

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27

Groh, Arnold. „Culture, Language and Thought: Field Studies on Colour Concepts“. Journal of Cognition and Culture 16, Nr. 1-2 (24.02.2016): 83–106. http://dx.doi.org/10.1163/15685373-12342169.

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In a series of studies the assumption of a lack of colour concepts in indigenous societies, as proposed by Berlin and Kay and others, was examined. The research took place in the form of minimally invasive field encounters with indigenous subjects in South East Asia and in India, as well as in West, Central, and South Africa. Subjects were screened for colour blindness using the Ishihara and Pflüger-Trident tests. Standardised colour tablets had to be designated in the indigenous languages; these terms were later translated by native speakers of the indigenous languages into a European language. The indigenous subjects were able to name the colours presented. Indigenous vs. globalised cultural factors were reflected in the use of reference objects for naming colours. Both metonymical and non-metonymical indigenous colour names did not follow a stage pattern as Berlin and Kay and others have proposed. The high precision of indigenous colour names corresponds both to the precision of experts’ colour names in the industrial culture, and to the highly precise grammar that characterises indigenous languages. It is concluded that cognitive categorisation of visual perception takes place regardless of the cultural context, and that former misunderstandings resulted from inappropriate methodological designs.

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Clapano, Esperanza Y. „THE INDIGENOUS PERSPECTIVE“. International Review of Mission 90, Nr. 356-357 (04.01.2001): 113–17. http://dx.doi.org/10.1111/j.1758-6631.2001.tb00266.x.

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29

Thieme, Katja, und Jennifer Walsh Marr. „First-Year International Students and the Language of Indigenous Studies“. College Composition & Communication 74, Nr. 3 (01.02.2023): 522–50. http://dx.doi.org/10.58680/ccc202332365.

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We advocate for the inclusion of Indigenous studies within first-year writing and academic English courses, particularly those taught to multilingual, international students. We argue that asking international students to learn about local and international Indigenous issues productively intersects with coursework in academic English. Our pedagogical approach emphasizes metalanguage and allows Indigenous studies and explicit language instruction to work in tandem, thereby recognizing the agency of Indigenous scholars and guiding non-Indigenous students in relation to it.

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Herbert, Jeannie. „Indigenous Studies: Tool of Empowerment Within the Academe“. Australian Journal of Indigenous Education 39, S1 (2010): 23–31. http://dx.doi.org/10.1375/s1326011100001101.

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AbstractIn this paper, I consider the importance of Indigenous studies programs, at both undergraduate and postgraduate levels, as critical elements in enabling Indigenous Australian students to engage in the academe in ways that not only allow them to empower themselves, but, ultimately, to become effective change agents within both their own and the wider Australian community. While this paper will highlight the challenges that Indigenous Australians face in their engagement within the university learning environment, it will also reveal the increasingly successful outcomes that are being achieved. A particular focus of the paper will be to acknowledge higher education as a tool of empowerment – a process that enables people to identify and address their own issues, and to use such knowledge and understanding as the platform for personal, positive growth. Finally this paper will contextualise higher education from within an Indigenous perspective to demonstrate how Indigenous studies not only contributes to the empowerment of the individual but also has a critical role in ultimately re-positioning Indigenous Australians in the wider Australian society.

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Ma Rhea, Zane, und Lynette Russell. „The Invisible Hand of Pedagogy in Australian Indigenous Studies and Indigenous Education“. Australian Journal of Indigenous Education 41, Nr. 1 (August 2012): 18–25. http://dx.doi.org/10.1017/jie.2012.4.

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The Australian Learning and Teaching Council (ALTC)-funded project ‘Exploring Problem-Based Learning Pedagogy as Transformative Education in Indigenous Australian Studies’ raised a number of issues that resonated with concerns we have had as professionals engaged in teaching and researching Australian Indigenous studies and Indigenous education. In this discursive paper we air some of the concerns we share which emerge from our collective research and teaching interests. We argue that Australian Indigenous studies and Indigenous education are too frequently collapsed or used interchangeably, and while there is tension between these areas rather than see as a problem we chose to interrogate this and argue for the potential for fruitful intellectual collaboration. This article problematises pedagogy and finds that sustained effort needs to be made to understand how pedagogical approaches to Australian Indigenous studies and Indigenous education are guiding and shaping each cognate area.

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Olsen, Torjer A. „Gender and/in indigenous methodologies: On trouble and harmony in indigenous studies“. Ethnicities 17, Nr. 4 (13.10.2016): 509–25. http://dx.doi.org/10.1177/1468796816673089.

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Gender and indigeneity themselves are contested terms and fields of conflict. In this article, I bring the fields of gender studies and indigenous studies into conversation with each other. Starting from indigenous studies, I aim to let insights and perspectives from gender studies challenge and shed light on the methodology of indigenous studies. An outspoken gender perspective would contribute to, as well as challenge, the research on indigenous issues and thus, also, indigenous methodologies. I argue that gender and, following gender, also intersectional perspectives, are important in order to bring difference and disharmony to the table.

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O'Neal, Jennifer R. „Introduction: Indigenous Studies in Archives and Beyond: Relationships, Reciprocity, and Responsibilities“. Transactions of the American Philosophical Society 113, Nr. 1 (2024): 1–9. http://dx.doi.org/10.1353/tap.2024.a925829.

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Abstract: This article provides an overview of the entire volume, as well as each article, focused on honoring and centering Indigenous ways of knowing in research through relationality, responsibility, and reciprocity. Each article highlights collaborative, community-engaged, and innovative research projects from various institutions and repositories related to Native American and Indigenous studies. Major themes include preserving Indigenous knowledge systems through language revitalization, establishing Indigenous archives, developing tribal research protocols, repatriating collections, connecting to land, collaborating with non-Native institutions, and cultivating new generations of Indigenous scholars in various fields of higher education. Finally, it reflects on lessons learned from respectful and ethical collaboration with Indigenous communities.

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Sweet, Melissa, Luke Pearson und Pat Dudgeon. „@Indigenousx: A Case Study of Community-Led Innovation in Digital Media“. Media International Australia 149, Nr. 1 (November 2013): 104–11. http://dx.doi.org/10.1177/1329878x1314900112.

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The ever-increasing uses for social media and mobile technologies are bringing new opportunities for innovation and participation across societies, while challenging and disrupting the status quo. Characteristics of the digital age include the proliferation of user-driven innovation and the blurring of boundaries and roles, whether between the producers and users of news and other products or services, or between sectors. The @IndigenousX Twitter account, which has a different Aboriginal or Torres Strait Islander person tweeting each week, is an example of user-driven innovation and of how Indigenous voices are emerging strongly in the rapidly evolving digital landscape. Its founder, Luke Pearson, a teacher and Aboriginal education consultant, wanted to share the platform he had established on Twitter for storytelling to an engaged audience. The account can thus be seen as a form of citizen, participatory, community or alternative journalism. This article provides a preliminary analysis of @IndigenousX, and suggests that this account and the diversity of Indigenous voices in the digital environment offer opportunities for wide-ranging research endeavours. Initiatives like @IndigenousX are also a reminder that journalism has much to learn from innovation outside the conventional realm of journalistic practice.

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Byrd, Jodi A. „What’s Normative Got to Do with It?“ Social Text 38, Nr. 4 (01.12.2020): 105–23. http://dx.doi.org/10.1215/01642472-8680466.

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This article considers the queer problem of Indigenous studies that exists in the disjunctures and disconnections that emerge when queer studies, Indigenous studies, and Indigenous feminisms are brought into conversation. Reflecting on what the material and grounded body of indigeneity could mean in the context of settler colonialism, where Indigenous women and queers are disappeared into nowhere, and in light of Indigenous insistence on land as normative, where Indigenous bodies reemerge as first and foremost political orders, this article offers queer Indigenous relationality as an additive to Indigenous feminisms. What if, this article asks, queer indigeneity were centered as an analytic method that refuses normativity even as it imagines, through relationality, a possibility for the materiality of decolonization?

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Ho, David Y. F. „Indigenous Psychologies“. Journal of Cross-Cultural Psychology 29, Nr. 1 (Januar 1998): 88–103. http://dx.doi.org/10.1177/0022022198291005.

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Choque-Caseres, Dante. „THE THE INDIGENOUS IDENTITY INTERPRETED AS A CATEGORY OF ANALYSIS IN POPULATION STUDIES“. Enfermería: Cuidados Humanizados 6, Especial (27.10.2017): 105. http://dx.doi.org/10.22235/ech.v6iespecial.1458.

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In Latin America, based on the recognition of Indigenous Peoples, the identification of gaps or disparities between the Indigenous and non-Indigenous population has emerged as a new research interest. To this end, capturing Indigenous identity is key to conducting certain analyses. However, the social contexts where the identity of Indigenous persons are (re)produced has been significantly altered. These changes are generated by the assimilation or integration of Indigenous communities into dominant national cultures. Within this context, limitations emerge in the use of this category, since Indigenous identity has a political and legal component related to the needs of the government. Therefore, critical thought on the use of Indigenous identity is necessary in an epistemological and methodological approach to research. This article argues that research about Indigenous Peoples should evaluate how Indigenous identity is included, for it is socially co-produced through the interaction of the State and its institutions. Thus, it would not necessarily constitute an explicative variable. By analyzing the discourse about Aymara Indigenous communities that has emerged in the northern border of Chile, this paper seeks to expose the logic used to define identity. Therefore, I conclude that the process of self-identification arises in supposed Indigenous people, built and/or reinforced by institutions, which should be reviewed from a decolonizing perspective and included in comparative research.

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Segal, Aaron, Bassey W. Andah und Gloria Thomas-Emeagwali. „Nigeria's Indigenous Technology“. African Studies Review 37, Nr. 3 (Dezember 1994): 135. http://dx.doi.org/10.2307/524914.

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McCallum, Kerry, und Lisa Waller. „Indigenous Media Practice“. Media International Australia 149, Nr. 1 (November 2013): 67–69. http://dx.doi.org/10.1177/1329878x1314900108.

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This article introduces the Indigenous Media Practice special issue through a discussion of the aims and scope of the edition. It identifies three major currents in contemporary international research on media and indigeneity, which are reflected in the suite of scholarship presented here. The first is the importance of continuing to critically analyse media systems, institutions and policies that enable and constrain the production and dissemination of information for, by and about Indigenous populations. The second emphasises media-related practices in specific media production and social policy contexts, and the third underlines the importance of interrogating underlying and pervasive societal discourses in understanding Indigenous media practice. The contributions to this themed issue highlight that there is a vibrant body of research among a group of Indigenous and non-Indigenous scholars, typically working in teams in the pursuit of better understanding the relationships between media and indigeneity in both global and local contexts.

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Kim-Cragg, David Andrew. „“We Take Hold of the White Man’s Worship with One Hand, but with the Other Hand We Hold Fast Our Fathers’ Worship”: The Beginning of Indigenous Methodist Christianity and Its Expression in the Christian Guardian, Upper Canada circa 1829“. Religions 14, Nr. 2 (20.01.2023): 139. http://dx.doi.org/10.3390/rel14020139.

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With more and more evidence coming to light of the cultural genocide inflicted by settler Christians upon Indigenous peoples through the residential school system, it is hard to see how Christian and Indigenous identities can hold together in the current Canadian context. Nevertheless, many in the Indigenous community within Canada continue to call themselves Christian, and Indigenous Christians continue to provide important leadership for the Canadian church. This phenomenon cannot be properly understood or appreciated without knowledge of the longstanding tradition of Indigenous Christianity and its origins. Beginning in 1829, Indigenous leadership within the Methodist Episcopal church in Upper Canada used the Christian Guardian to tell the story of their work among Indigenous communities. These Indigenous accounts of mission work provide a window into how early Indigenous converts to Methodism understood their faith and its meaning within the context of Canadian colonial Christianity, an understanding that differed in significant ways from that of their settler co-religionists. The early Indigenous narrative found in the settler Methodist publication emphasized Indigenous leadership, Indigenous language and the compatibility of Indigenous and Christian spiritual teachings. This study provides an important perspective which confirms and challenges contemporary views on Indigenous Christianity in Canada and helps to reimagine the past, present and future of Christianity in postcolonial contexts.

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Aye, Inatoli. „Queer(y)ing Naga Indigenous Theology“. Feminist Theology 30, Nr. 1 (September 2021): 37–51. http://dx.doi.org/10.1177/09667350211031181.

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This article engages Queer Theology in conversation with Naga Indigenous Theology. A Naga folk poem is employed to help navigate the intricacies of indigenous experiences and the questions of sexuality in Naga Indigenous Theology. I do this by engaging both Marcella Althaus-Reid and Wati Longchar in their Liberation Theology and move towards queering Longchar’s theology. Using the hermeneutical lens of Althaus-Reid, I demonstrate that there are possible avenues of queering Longchar’s theology. There is also the prerequisite of a justice lens that demands a deconstruction of the colonial legacy in Indigenous Theology. This article shows that Naga Indigenous Theology rooted in Liberation Theology has a potential to propose a Queer Naga Indigenous Theology.

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Laidlaw, Leon, und Natasha Stirrett. „Unsettling the Conversation on Trans Rights“. TSQ 10, Nr. 3-4 (01.11.2023): 484–507. http://dx.doi.org/10.1215/23289252-10900970.

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Abstract This article argues that trans rights are trapped within settler frameworks of gender and rights, therefore making them incompatible with and in opposition to Indigenous lifeways. Starting with the premise that engagement with the settler state is not benign, the authors argue that trans rights-based organizing diverts and thwarts the potential for solidarity work with Indigenous struggles for freedom and is inherently limited in its potential to secure Indigenous futurity. The authors hope that trans studies and collective struggles organized around gender embrace anti-colonial and anti-racist praxis to result in tangible and discursive outcomes to bolster Indigenous cultural continuity and land-based connections. The authors use this article to call for a collective movement toward gender self-determination that is sensitive and reflexive of settler colonialism and produces tangible decolonial actions that will benefit the lives of Indigenous Two-Spirit, trans, and nonbinary people and align with movements for Indigenous self-determination. Queer and trans settlers are urged to begin a process of accountability and to engage a decolonial praxis to support Indigenous decolonization in all its forms—fighting for land claims, defending water and land rights, and supporting the resurgence of Indigenous erotics and gender formations. To be truly decolonial we suggest that trans political organizing moves beyond the settler framework of rights and toward Indigenous solidarity in politics, practices, and shared struggles, foregrounding anti-colonial, anti-racist, and pro-Indigenous values.

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Scott, Tracie Lea. „Indigenous peoples and Canada: Indigenous resurgence, decolonisation, and Indigenous academics“. British Journal of Canadian Studies 35, Nr. 2 (September 2023): 113–22. http://dx.doi.org/10.3828/bjcs.2023.7.

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McGloin, Colleen, und Bronwyn L. Carlson. „Indigenous Studies and the Politics of Language“. Journal of University Teaching and Learning Practice 10, Nr. 1 (01.01.2013): 26–36. http://dx.doi.org/10.53761/1.10.1.3.

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Language use changes over time. In Indigenous contexts, language alters to suit the shifting nature of cultural expression as this might fit with Indigenous peoples’ preference or as a consequence of changes to outdated and colonial modes of expression. For students studying in the discipline of Indigenous Studies, learning to use appropriate terminology in written and oral expression can be a source of anxiety. In this paper, we consider how providing insight into the political nature of language can help students to be mindful and to understand that systems of naming have a political impact on those being named and those doing the naming. This paper reflects the views and experiences of teaching staff at the Indigenous Studies Unit (ISU) in the Faculty of Arts at the University of Wollongong. It comes from our teaching experience, and from discussions with staff and students over the past few years that have conveyed to us a continuing anxiety about language use.

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Huggins, Jackie. „International indigenous women's conference“. Australian Feminist Studies 5, Nr. 11 (März 1990): 113–14. http://dx.doi.org/10.1080/08164649.1990.9961680.

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Brett, Mark G., und Naomi Wolfe. „Sovereignty: Indigenous Counter-Examples“. International Journal of Public Theology 14, Nr. 1 (08.05.2020): 24–40. http://dx.doi.org/10.1163/15697320-12341599.

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Abstract Through assertions of ‘sovereignty’, modern nation states lay claim to an undivided authority. It is commonly suggested that this kind of political assertion superseded the overlapping authorities of medieval theological imagination. But in settler colonial states, Indigenous sovereignties endure to the present, not washed away by the ‘tide of history’, and in many cases Indigenous peoples embrace Christian identities along with traditional law and custom. The peculiar complexities of Australian history reveal many counter-examples to the conventional modernist tale, and in particular, the article seeks to show how Indigenous Christians snatched the King James Bible from Protestant doctrines of discovery. This discussion comes at an historically significant time as Australian state governments contemplate treaty making with the First Nations, each of whom exercise their own alternative model of sovereignty within local jurisdictions. This article argues that biblical theologies can support the making of modern treaties.

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Suzack, Cheryl. „Indigenous Feminisms in Canada“. NORA - Nordic Journal of Feminist and Gender Research 23, Nr. 4 (02.10.2015): 261–74. http://dx.doi.org/10.1080/08038740.2015.1104595.

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Lama, Ramesh Kumar. „Application of Indigenous Knowledge in Natural Resources and Environment Conservation in Nepal“. Journal of Population and Development 2, Nr. 1 (31.12.2021): 165–79. http://dx.doi.org/10.3126/jpd.v2i1.43493.

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Diversity, natural resources and indigenous knowledge are the wealth of Nepal. Nepalese indigenous people possesses large varieties in language, culture, traditions, art and literatures which can also be applied as knowledge system and can also be taken as indigenous knowledge. These indigenous knowledge are applicable not only in the continuation of beliefs, customs and traditions but also helpful in conservation of natural resources and environment. This paper aims to uncover the application of indigenous knowledge of some groups of indigenous people of Nepal and has applied descriptive and interpretive methods of study. The nature of data used in the study is qualitative. Most of practices are culturally and religiously important which are directly and indirectly helpful in environmental conservation but there is need of further scientific investigation and verification also.

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Jaimes, M. Annette. „American Indian Studies: Toward an Indigenous Model“. American Indian Culture and Research Journal 11, Nr. 3 (01.01.1987): 1–16. http://dx.doi.org/10.17953/aicr.11.3.5nu5335l1t131514.

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Hanson, Aubrey Jean. „Disciplinarity and Decolonization in Indigenous Literary Studies“. ESC: English Studies in Canada 46, Nr. 1 (März 2020): 21–26. http://dx.doi.org/10.1353/esc.2020.0008.

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