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Books on the topic 'Indigenous peoples – kinship'

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Author: Grafiati

Published: 27 July 2024

Last updated: 29 July 2024

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1

Jean, Crocker, ed. The Canela: Bonding through kinship, ritual, and sex. Fort Worth: Harcourt Brace College Publishers, 1994.

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2

Jean, Crocker, ed. The Canela: Kinship, ritual, and sex in an Amazonian tribe. 2nd ed. Belmont, CA: Wadsworth/Thomson Learning, 2004.

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3

Innes, Robert Alexander. Elder Brother and the Law of the People: Contemporary Kinship and Cowessess First Nation. University of Manitoba Press, 2019.

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4

Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2019.

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5

Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.

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6

Scofield, Gregory A. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.

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7

Ty P. Kāwika Tengan. Indigenous Men and Masculinities: Legacies, Identities, Regeneration. University of Manitoba Press, 2015.

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8

Kimmerer, Robin Wall, John Hausdoerffer, and Gavin Van Horn, eds. Practice: Kinship: Belonging in a World of Relations. 5th ed. Center for Humans and Nature Press, 2021.

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9

Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.

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10

Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.

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11

Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.

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12

Mire, Sada. Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.

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13

Divine Fertility: The Continuity in Transformation of an Ideology of Sacred Kinship in Northeast Africa. Taylor & Francis Group, 2020.

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14

Ubuntu Relational Love: Decolonizing Black Masculinities. University of Manitoba Press, 2019.

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15

Ubuntu Relational Love: Decolonizing Black Masculinities. University of Manitoba Press, 2019.

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Ubuntu Relational Love: Decolonizing Black Masculinities. University of Manitoba Press, 2019.

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17

Ubuntu Relational Love: Decolonizing Black Masculinities. University of Manitoba Press, 2019.

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18

Lewis Henry Morgan's Comparisons: Reassessing Terminology, Anarchy and Worldview in Indigenous Societies of America, Australia and Highland Middle India. Berghahn Books, Incorporated, 2019.

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19

Mire, Sada. Divine Fertility. Taylor & Francis Group, 2021.

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20

Shattered world: Adaptation and survival among Vietnam's highland peoples during the Vietnam War. Philadelphia: University of Pennsylvania Press, 1993.

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21

Crocker, Jean, and William H. Crocker. The Canela: Bonding Through Kinship, Ritual, and Sex (Case Studies in Cultural Anthropology). Harcourt Brace College Publishers, 1994.

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22

Crocker, Jean, and William H. Crocker. The Canela: Bonding Through Kinship, Ritual, and Sex (Case Studies in Cultural Anthropology). Harcourt Brace College Publishers, 1994.

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23

Crocker, Jean G., and William H. Crocker. The Canela: Kinship, Ritual and Sex in an Amazonian Tribe (Case Studies in Cultural Anthropology). 2nd ed. Wadsworth Publishing, 2003.

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24

High, Casey. Lost People and Distant Kin. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039058.003.0005.

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This chapter examines how Waorani understandings of violence are linked to ongoing political and economic transformations in Amazonia by focusing on the Taromenani massacre of 2003. Multinational oil development and illegal logging on indigenous lands are among the ecologically destructive and socially disruptive forces that Waorani and other indigenous peoples of Amazonia face today. These and other kowori-driven processes contribute to violent conflicts within and between indigenous communities in unpredictable ways. Rather than viewing Waorani people simply as victims of powerful outsiders, the chapter considers how these processes are also embedded in Waorani understandings of sociality, alterity, and revenge. It suggests that the Taromenani massacre is a manifestation of the complex interrelationships between Waorani cosmology and ongoing processes of economic development in Amazonia, including oil roads and the rapid influx of colonists and illegal loggers. The massacre also illustrates how violence at once creates and transcends boundaries between kinship and enmity, whether we consider the logic of revenge killing that appears to have motivated the perpetrators or Waorani concerns about losing potential kin.

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25

High, Casey. Victims and Warriors. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039058.003.0008.

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This chapter brings together several strands of the book's argument that memories of violence are not only about establishing a sense of mutual experience and kinship but are also the basis of alterity and revenge. Located at the intersection of indigenous cosmology, intercultural relations, and ongoing social transformations, these memories construe the relationships between past and present in ways that challenge dominant ideas about tradition, modernity, and indigenous peoples as historical objects. Just as shamans, kowori outsiders, and “uncontacted” people become targets of violence, so too are they remembered in certain contexts as kin. For many Waorani, violence not only leads to feelings of loss and anger but also to a certain “mutuality of being” with people whose kin become victims of violence. This chapter also considers recent events that have important consequences for the future of Waorani communities, such as changes in Ecuadorian national politics, proposals to halt oil development in the Yasuní National Park, and the escalation of violence between Waorani and Taromenani people.

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26

Bradway, Tyler, and Elizabeth Freeman, eds. Queer Kinship. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478023272.

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The contributors to this volume assert the importance of queer kinship to queer and trans theory and to kinship theory. In a contemporary moment marked by the rising tides of neoliberalism, fascism, xenophobia, and homo- and cis-nationalism, they approach kinship as both a horizon and a source of violence and possibility. The contributors challenge dominant theories of kinship that ignore the devastating impacts of chattel slavery, settler colonialism, and racialized nationalism on the bonds of Black and Indigenous people and people of color. Among other topics, they examine the “blood tie” as the legal marker of kin relations, the everyday experiences and memories of trans mothers and daughters in Istanbul, the outsourcing of reproductive labor in postcolonial India, kinship as a model of governance beyond the liberal state, and the intergenerational effects of the adoption of Indigenous children as a technology of settler colonialism. Queer Kinship pushes the methodological and theoretical underpinnings of queer theory forward while opening up new paths for studying kinship. Contributors. Aqdas Aftab, Leah Claire Allen, Tyler Bradway, Juliana Demartini Brito, Judith Butler, Dilara Çalışkan, Christopher Chamberlin, Aobo Dong, Brigitte Fielder, Elizabeth Freeman, John S. Garrison, Nat Hurley, Joseph M. Pierce, Mark Rifkin, Poulomi Saha, Kath Weston

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27

Laudine, Catherine. Aboriginal Environmental Knowledge: Rational Reverence. Taylor & Francis Group, 2016.

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28

Anderson, Greg. Other Ways of Being Human. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0007.

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To open Part Two (“The Many Real Worlds of the Past”), the book begins its ethical case for an ontological turn in history by establishing the past’s extraordinary ontological diversity. Drawing on a lengthy inventory of ethnographies and histories, the chapter adduces evidence for non-modern ontologies from a broad range of environments, including precolonial Mexico, India, Bali, and Polynesia, medieval Europe, Ming China, and the lifeworlds of various indigenous peoples in Amazonia, South East Asia, Melanesia, and Africa. The cumulative result is a panorama of ontological alterities, indicating wide historical variabilities in the essences and foundations of human existence, in the ways humans experience, say, personhood and subjectivity, kinship and sociality, materiality and ideality, mortality and rationality, humanity and divinity, and the sources, means, and ends of life itself. Yet the tools of our conventional historicism cannot account for these variabilities, since they all presuppose the truth of an ontology that prevails only in our capitalist modernity.

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29

Aboriginal environmental knowledge: Rational reverence. Burlington, VT: Ashgate, 2008.

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30

Laudine, Catherine. Aboriginal Environmental Knowledge: Rational Reverence. Taylor & Francis Group, 2016.

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31

Laudine, Catherine. Aboriginal Environmental Knowledge: Rational Reverence. Taylor & Francis Group, 2016.

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32

Laudine, Catherine. Aboriginal Environmental Knowledge: Rational Reverence. Taylor & Francis Group, 2016.

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33

Laudine, Catherine. Aboriginal Environmental Knowledge: Rational Reverence. Taylor & Francis Group, 2016.

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34

Emberley, Julia V. Defamiliarizing the Aboriginal: Cultural Practices and Decolonization in Canada. University of Toronto Press, 2009.

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35

Emberley, Julia V. Defamiliarizing the Aboriginal: Cultural Practices and Decolonization in Canada. University of Toronto Press, 2007.

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36

Emberley, Julia V. Defamiliarizing the Aboriginal: Cultural Practices and Decolonization in Canada. University of Toronto Press, 2017.

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37

Chatterjee, Sohini, and Po-Han Lee, eds. Plural Feminisms. Bloomsbury Publishing Plc, 2023. http://dx.doi.org/10.5040/9781350332706.

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This collection of essays explores how individual subjects come to their feminist praxis through autoethnographic and other qualitative accounts, and how they offer resistant and decolonial strategies via reflection on their lived and embodied realities. Drawing on different understandings of feminisms, this volume archives the ways in which we engage with feminisms and imagine the mundane as a feminist site of resistance against multiple and intersectional marginalisation and oppression. Plural Feminisms spurs a discussion on how structural violence is identified and resisted, and the invisible and emotional labour that goes behind this resistance, and documents the resistance strategies feminists employ on a daily basis to survive, and form and sustain dissident kinships, that remain unread, unheard, overlooked, and excluded from dominant discourses of being and becoming. Through autoethnography, feminist, queer and/or trans and genderqueer, indigenous, Black and racialised, disabled and neurodivergent scholars in the academy reflect on their engagement with feminisms as well as their unique resistance methods—embracing and exploring complexities and challenges that both entail. It foregrounds the critical importance of first-person narratives in developing an expansive understanding of what it means to be a feminist, the different narratives and forms that resistance takes, and the socio-cultural value of subversion. This volume reflects on how dissidence looks in the lives of variously marginalised people whose body-minds and ways of living do not conform to the normative. Since spaces are seldom held for their articulations of resistance, and because their ways of knowing are rarely privileged, this book brings together critical and situated knowledges, by having the contributors write about, voice for, and reflect on themselves and their life worlds as an act of resistance in and of itself.

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