Littérature scientifique sur le sujet « Indigenous men – identity »

AbstractThis paper relates findings from learning circles held in Toronto, Ontario, Canada, with urban Aboriginal men. The purpose of the circles was to determine how an Aboriginal cultural identity is formed in urban spaces. Education settings were mentioned by the research participants as a significant contribution to their cultural identity development. Participants described elementary and secondary school experiences as lacking in Aboriginal inclusion at best or as racist. In contrast to these earlier experiences, participants described their post-secondary education as enabling them to work on healing or decolonising themselves. Specific strategies for universities to contribute to individual decolonising journeys are mentioned. A university that contributes to decolonising and healing must provide space for Aboriginal students where they feel culturally safe. The students must have access to cultural knowledge and its keepers, such as elders. Their teachers must offer Indigenous course content and demonstrate respect and love for their students. Courses must be seen to be relevant to Indigenous people in their decolonising process and use teaching styles that include humour and engender a spirit of community in the classroom. In particular, Indigenous language courses are important to Aboriginal students.

In the early hours of the morning of October 21, 2019, two right-wing Catholic men broke into the church of Santa Maria in Traspontina, Rome. They stole four carved wooden statues of a naked pregnant woman that had been on display and used in a papal ceremony during the Pan-Amazonian Synod that was nearing its conclusion and threw them into the Tiber River. What was the meaning of these statues and the ceremony in the presence of the pope in which they appeared? Was this an example of syncretism, of dual religious belonging, or an exercise in what Pope Francis called “daring prudence” in terms of inculturation of the gospel? This article, the 2022 Louis J. Luzbetak Lecture at Catholic Theological Union, takes the incident of the theft of the statues and the controversy that followed as an opportunity to propose a more creative and bolder approach to the relationship between mission and culture.

This article examines how dominant Eurocentric approaches to mental health are unable to address the diverse needs of young Māori men in Aotearoa/New Zealand. Drawing on current health inequities facing Māori and young Māori men in particular, this commentary explores how colonisation has impacted young Māori men in negative ways. Through shaping current health structures in Aotearoa/New Zealand, dominant Eurocentric approaches foreground individualised conceptualisations of Māori ill-health, and then apply predominantly Western therapies to resolve this. These approaches are ill-equipped to address the intergenerational and structural issues which are at the root of mental health disparities for young Māori men. This article adds to a growing body of Indigenous psychology literature that speaks to the inadequacies within (mental) health systems for addressing the ongoing challenges that Māori experience due to colonisation. It further highlights how the intersections among ethnicity/race, class, age and masculinity for Māori men are shaped by colonial discourses. These inadequacies reflect a broader issue of the constraints placed on Māori self-determination by the colonial systems of power in Aotearoa/New Zealand. The article closes by proposing some alternative approaches to supporting Māori wellbeing that centre the needs and aspirations of Māori.

In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the voices from the global street movement, “other” epistemologies (identified hereafter), postcolonial theory, and contemporary Indigenous feminist theorization.

This article deals with the complex processes of identity construction in indigenous men. By incorporating the concept of "In/EXISTING identities" it seeks to account for a process that takes place in a contradictory manner. The prefix “in” intends to indicate both the existence and nonexistence of indigenous masculine identities that often "disappear" as in the case of the forced disappearance of the Azyotzinapa students in 2014. International law links the marginalization of indigenous peoples in the Americas to the lack of recognition of their rights, undermined by Western ethnocentric principles based on a notion of "white, blond, strong, successful manhood”. A feminist approach, calling for the fight against hierarchies and inequalities, and the giving of voice to "minorities" is incorporated, along with a concept of justice as a principle that requires equal opportunities for everyone regardless of sex, race, or ethnic group. Social inequalities are examined as historical and social constructions. Being a man is learned, and re-learned through complex socialization processes that in the case of indigenous identities require identifying Western constructs. Indigenous men experience such processes under conditions of economic, political, and sociocultural inequality, reaffirming their generic ethnicity in subaltern conditions. Some struggle to re-signify; others die trying.

In the early hours of 1994, a few hundred men and women of the Ejército Zapatista Liberación Nacional (EZLN) blocked the Pan American Highway between Tuxtla Gutiérrez, the state capital of Chiapas, and San Cristóbal de las Casas and the road to Ocosingo, declaring war on Mexico's ruling Partido Revolucionario Institucional (PRI). This move signaled to the world that indigenous populations intended to make themselves heard at home and abroad as Mexico restructures its economy according to the neoliberal model promoted by President Carlos Salinas de Gortari. The rebels captured and briefly held the municipal buildings in San Cristóbal, Altamirano, Las Margaritas, and Ocosingo. Speaking for the rebels, Subcomandante Marcos declared that their war was “a final but justified measure”: “We have nothing, absolutely nothing. Not a decent roof, nor work, nor land, nor health care, nor education.”

This article combines linguistic coding with the category of androgyny to determine the discursive patterns that Indigenous and Black individuals used in their negotiations with colonial authority between 1755 and 1808 in Brazil. The author confronted the language of identity with codes of behaviour to better understand how Black and Indigenous subjects perceived freedom, social condition, slavery, and colonial power. To “measure” androgyny, the focus was on the intersection of gender (women/men), social status (freed/enslaved), and “race”/ethnic group (Black/Indigenous). Next, the author examined the extent to which culturally expected feminine and masculine attributes were reflected in an individual’s self-description. Finally, the author discussed who the “miserable vassals” were and what their functional aspects of androgynous codes of behaviour were.

The major thrust in this research has been in the area of postcolonial studies. As one their primary missions, post-colonial works of art relate stories as seen by the oppressed and the colonized. Beginning with Edward Said’s Orientalism, postcolonial figures as diverse as Franz Fanon, Gayatri Spivak, and Homi Bhabha emerged and each targeted an aspect of postcolonial conditions. The present article was undertaken to trace postcolonial elements of “colonial negotiations,” and “hybridity” in an Aboriginal play by Robert Merritt entitled The Cake Man. The central argument of this article is that in its anticolonial stance, this play discusses issues of Aboriginal race and identity. To realize this argument, the play is studies with the background of Edward Said and Homi K. Bhabha’s theories. While these two figures are the leading theoreticians of the research, Aboriginal anticolonial strategies, like Aboriginal humor and figurative emasculation, are also pointed out. In fact, the novelty of the study is in its amalgamation of Western theories and Aboiginal strategies. All through the play, history as seen by the oppressed becomes the focal point, making it eligible to be called postcolonial works. Merritt’s The Cake Man, which is a well-known example of forced conversion, contains a very prominent manifestation of Said and Bhabha’s colonial negotiations. In addition, by creating an anticolonial character in the play, Merritt highlights and criticizes colonial Christianity, colonial otherization, and figurative emasculation of Aboriginal men in Australian society. All these issues, as the play leads the audience to believe, contribute to the realization that colonial discourse has the policy of obliterating Aboriginal traditions.

COVID-19 has brought the disparities in health outcomes for patients to the forefront. Racial and gender identity are associated with prevalent healthcare disparities. In this study, we examine the health disparities in COVID-19 hospitalization outcome from the intersectional lens of racial and gender identity. The Agency for Healthcare Research and Quality (AHRQ) 2020 NIS dataset for hospitalizations from 1 January 2020 to 31 December 2020 was analyzed for primary outcome of in-patient mortality and secondary outcomes of intubation, acute kidney injury (AKI), AKI requiring hemodialysis (HD), cardiac arrest, stroke, and vasopressor use. A multivariate regression model was used to identify associations. A p value of <0.05 was considered significant. Men had higher rates of adverse outcomes. Native American men had the highest risk of in-hospital mortality (aOR 2.0, CI 1.7–2.4) and intubation (aOR 1.8, CI 1.5–2.1), Black men had highest risk of AKI (aOR 2.0, CI 1.9–2.0). Stroke risk was highest in Asian/Pacific Islander women (aOR 1.5, p = 0.001). We note that the intersection of gender and racial identities has a significant impact on outcomes of patients hospitalized for COVID-19 in the United States with Black, Indigenous, and people of color (BIPOC) men have higher risks of adverse outcomes.

Dislocation form a foremost concern for all the colonized indigenous people, acting as a model for the phenomenon of diaspora. This results not just in cultural assignation but cultural rotation as well. The research derives guide from Ashcroft, Tiffin and Grifith’s seminal work, The Empire Writes Back in examining how dislocation from a place creates concerns concerning identity and authenticity on the behalf of the writer in question. This particular methodology emphasizes on the appropriateness of an external language for the description of indigenous people in postcolonial diaspora literature. Krippendorff’s textual analysis method, “Content Analysis” is used to explore and collect the themes in relativeness to women, men and place from the poetic works of Moniza Alvi along with a postcolonial theory in the background. The present study discusses how Moniza Alvi’s diasporic sensibility discursively constructs indigenous female in the Split World Poems and male in Black Bird Bye Bye, respectively. Keywords: diaspora, discursive, indigenous, place, gender, postcolonial.

Nationally vehicle theft is associated with approximately 40 fatalities per year with an estimated annual cost of one billion dollars. During 2000 - 2001 almost 139,000 motor vehicles (cars, motor cycles, campervans, and trucks) were stolen across Australia. Vehicle theft is an overwhelmingly adolescent male crime yet gender has not been considered in either policy or program initiatives.----- This thesis used Spence's Multifactorial Gender Identity theory to examine the relationships between vehicle theft, offending, and adolescent male gender identity. Four central research questions were posed:----- 1. Is vehicle theft a gendered behaviour, that is, do some adolescent males engage in vehicle theft to create a particular adolescent male gender identity?----- 2. Do vehicle theft offenders engage in other offending behaviours?----- 3. Are these other offences also used to create a particular adolescent male gender identity and----- 4. Will the use of a variety of gender-related scales to measure gender identity support Spence's Multifactorial Gender Identity Theory that gender identity is multifactorial?----- Study One Parts A and B provided the empirical basis for Studies Two and Three. Part A of Study One examined the "maleness" of vehicle theft and two other problem behaviours: problem drinking and traffic offence involvement. Cross-sectional and longitudinal methodologies were used to investigate a representative sample of 4,529 male high school students in relation to vehicle theft, problem drinking, and traffic offence involvement as a novice driver. Results indicated that "maleness" was significantly related to vehicle theft, problem drinking, and traffic offence involvement. Subsequent analyses, based on Jessor's Problem Behaviour Theory, found a significant relationship between vehicle theft offenders and problem drinking. Study One Part B examined the relationship between masculinity as measured by the Australian Sex Role Scale (ASRS) and problem drinking in a rural sample of 1,248 male high school students. Using a cross sectional methodology, Masculine students were more likely than students in the other gender trait groups to report a range of problem drinking behaviours. Contrary to previous research, both socially desirable and socially undesirable masculine traits were significantly related to most problem drinking behaviours.----- Having established significant relationships between "maleness" and vehicle theft and masculinity and the adolescent problem behaviour of underage drinking, Study Two qualitatively examined the perceptions of adolescent males with histories of vehicle theft in relation to "doing masculinity". Using semi-structured interviews, 30 adolescent males, clients of the juvenile justice system were asked "what do you have to do to be a man?" Vehicle theft was clearly identified as a masculine defining behaviour as were other offending behaviours. Overall, participants nominated very traditional behaviours such as having a job and providing financially for families as essential behaviours in "doing masculinity". It was suggested that in the absence of legal options for creating a masculine gender identity, some adolescent males adopted more readily accessed illegal options. Study Two also canvassed the driving behaviour of adolescent males in stolen vehicles. Crash involvement was not uncommon. Speed, alcohol, and the presence of other adolescent males were consistent characteristics of their driving behaviour. Indigenous and non-Indigenous participants were similar in their responses.----- Study Three compared the gender identity of offender and non-offender adolescent males as measured by three gender-related measures: the ASRS, the Toughness Subscale of the Male Role Norm Scale (TSMRNS) and the Doing Masculinity Composite Scale (DMCS). While the ASRS measured gender traits, the TSMRNS measured masculinity ideology. The DMCS was developed from the responses of participants in Study Two and sought to measure how participants "do masculinity". Analyses indicated vehicle theft was endorsed by just over a third of the sample as a masculine defining behaviour. Overall, offenders were again very traditional in the behaviours they endorsed. When compared to non-offenders, offenders were more likely to endorse illegal behaviours in "doing masculinity" while non-offenders were more likely to endorse legal behaviours. Both offenders and non-offenders strongly endorsed having a car and the ability to drive as masculine defining behaviours.----- In relation to gender traits, non-offenders were more likely than offenders to be classified as Masculine by the ASRS. Surprisingly offenders were more likely to be classified as Androgynous. In relation to masculinity ideology, offenders and non-offenders were similar in their results on the TSMRNS however offenders were more likely to endorse beliefs concerning the need to be tough. Overall Indigenous and non-Indigenous offenders were similar in their responses though Indigenous males were more likely to endorse beliefs concerning the need to be tough. Spence's Multifactorial Gender Identity theory was supported in that the relations between the three gender-related measures were significant but low.----- Results confirmed that vehicle theft was endorsed by a minority of participants as a gendered behaviour. Other offending behaviours were also endorsed by some adolescent males as means to create masculine gender identity. Importantly though both offenders and non-offenders endorsed very traditional behaviours in relation to "doing masculinity". The implications for policy and program initiatives include the acknowledgement of gender identity as an important component in relation to vehicle theft and offending and the desire of adolescent male offenders to engage in legal, traditional male behaviours. In the absence of legal avenues however, some adolescent males may use illegal behaviours to create gender identity. Cars and driving also feature as important components of gender identity for both offenders and non-offenders and these needs to be considered in relation to road safety initiatives.

Nationally vehicle theft is associated with approximately 40 fatalities per year with an estimated annual cost of one billion dollars. During 2000 - 2001 almost 139,000 motor vehicles (cars, motor cycles, campervans, and trucks) were stolen across Australia. Vehicle theft is an overwhelmingly adolescent male crime yet gender has not been considered in either policy or program initiatives.----- This thesis used Spence's Multifactorial Gender Identity theory to examine the relationships between vehicle theft, offending, and adolescent male gender identity. Four central research questions were posed:----- 1. Is vehicle theft a gendered behaviour, that is, do some adolescent males engage in vehicle theft to create a particular adolescent male gender identity?----- 2. Do vehicle theft offenders engage in other offending behaviours?----- 3. Are these other offences also used to create a particular adolescent male gender identity and----- 4. Will the use of a variety of gender-related scales to measure gender identity support Spence's Multifactorial Gender Identity Theory that gender identity is multifactorial?----- Study One Parts A and B provided the empirical basis for Studies Two and Three. Part A of Study One examined the "maleness" of vehicle theft and two other problem behaviours: problem drinking and traffic offence involvement. Cross-sectional and longitudinal methodologies were used to investigate a representative sample of 4,529 male high school students in relation to vehicle theft, problem drinking, and traffic offence involvement as a novice driver. Results indicated that "maleness" was significantly related to vehicle theft, problem drinking, and traffic offence involvement. Subsequent analyses, based on Jessor's Problem Behaviour Theory, found a significant relationship between vehicle theft offenders and problem drinking. Study One Part B examined the relationship between masculinity as measured by the Australian Sex Role Scale (ASRS) and problem drinking in a rural sample of 1,248 male high school students. Using a cross sectional methodology, Masculine students were more likely than students in the other gender trait groups to report a range of problem drinking behaviours. Contrary to previous research, both socially desirable and socially undesirable masculine traits were significantly related to most problem drinking behaviours.----- Having established significant relationships between "maleness" and vehicle theft and masculinity and the adolescent problem behaviour of underage drinking, Study Two qualitatively examined the perceptions of adolescent males with histories of vehicle theft in relation to "doing masculinity". Using semi-structured interviews, 30 adolescent males, clients of the juvenile justice system were asked "what do you have to do to be a man?" Vehicle theft was clearly identified as a masculine defining behaviour as were other offending behaviours. Overall, participants nominated very traditional behaviours such as having a job and providing financially for families as essential behaviours in "doing masculinity". It was suggested that in the absence of legal options for creating a masculine gender identity, some adolescent males adopted more readily accessed illegal options. Study Two also canvassed the driving behaviour of adolescent males in stolen vehicles. Crash involvement was not uncommon. Speed, alcohol, and the presence of other adolescent males were consistent characteristics of their driving behaviour. Indigenous and non-Indigenous participants were similar in their responses.----- Study Three compared the gender identity of offender and non-offender adolescent males as measured by three gender-related measures: the ASRS, the Toughness Subscale of the Male Role Norm Scale (TSMRNS) and the Doing Masculinity Composite Scale (DMCS). While the ASRS measured gender traits, the TSMRNS measured masculinity ideology. The DMCS was developed from the responses of participants in Study Two and sought to measure how participants "do masculinity". Analyses indicated vehicle theft was endorsed by just over a third of the sample as a masculine defining behaviour. Overall, offenders were again very traditional in the behaviours they endorsed. When compared to non-offenders, offenders were more likely to endorse illegal behaviours in "doing masculinity" while non-offenders were more likely to endorse legal behaviours. Both offenders and non-offenders strongly endorsed having a car and the ability to drive as masculine defining behaviours.----- In relation to gender traits, non-offenders were more likely than offenders to be classified as Masculine by the ASRS. Surprisingly offenders were more likely to be classified as Androgynous. In relation to masculinity ideology, offenders and non-offenders were similar in their results on the TSMRNS however offenders were more likely to endorse beliefs concerning the need to be tough. Overall Indigenous and non-Indigenous offenders were similar in their responses though Indigenous males were more likely to endorse beliefs concerning the need to be tough. Spence's Multifactorial Gender Identity theory was supported in that the relations between the three gender-related measures were significant but low.----- Results confirmed that vehicle theft was endorsed by a minority of participants as a gendered behaviour. Other offending behaviours were also endorsed by some adolescent males as means to create masculine gender identity. Importantly though both offenders and non-offenders endorsed very traditional behaviours in relation to "doing masculinity". The implications for policy and program initiatives include the acknowledgement of gender identity as an important component in relation to vehicle theft and offending and the desire of adolescent male offenders to engage in legal, traditional male behaviours. In the absence of legal avenues however, some adolescent males may use illegal behaviours to create gender identity. Cars and driving also feature as important components of gender identity for both offenders and non-offenders and these needs to be considered in relation to road safety initiatives.

This thesis intends to examine a sámi perspective on Swedish educational policy between 1962 and 1994. To do so the curriculum of the Swedish schools and the sámi schools are analyzed. The sámi perspective in the thesis is represented by the debate about educational policy in a sámi journal, Samefolket.The results show that the Swedish curriculums from 1962-1994 don’t mention the sámi people and only the last one, the one from 1980, are stating shortly that groups within Sweden are to be treated with solidarity. Otherwise the sámis aren’t mentioned. In the curriculums for the sámi schools that only permitted sámi children, one can find that the purpose of those schools were to strengthen the sámi people in their culture and language.In the debate about education politics in the journal Samefolket it appears that there were three themes of subjects that were central in the debate. The first was the debate on the organizational form of the sámi schools. It appears that the voices in the debate of educational policy in Samefolket wanted greater sami influence in the sami school, however, this study shows that the Samefolket-debate did not comment on the educational policy reforms themselves. The study shows that the sámi voices in Samefolket wanted to keep the special sámi schools and that the two motives, which was the second theme of the debate, were to keep and to defend their culture. In the curriculum för the sami schools, this was also the motive. The third theme was of how the school system in Sweden was educating the non-sámi people about the sámi. In this theme the prime focus was about how sámis were represented in Swedish textbooks and the study shows that there were, according to the voices in Samefolket, a great disappointment in these.At last, from a culture imperialistic theory one can make the observation that the sámi schools were motivated as an important institution because the Swedish school system couldn’t give the sámi an education to fulfill their cultural needs. This is a result from the analysis of the Swedish school curriculums in comparison with the debate in the journal Samefolket, where the Swedish schools were criticized for being ethnocentric in the sense that the text books presented a stereotype of the sámis. The culture, most often represented by the language, play an important role in the educational policy debate in the Samefolket, which strengthen a language-based definition of the sámi culture.

碩士
東吳大學
英文學系
100
This thesis is a study of the changing roles of Tao tradition in Syaman Rapongan’s (夏曼 藍波安) novel Old Men of the Ocean (老海人). The Tao traditions are generated and circulated through the Tao’s interaction with their living space Orchid Island, and this analysis of the tripartite relationship between the Tao (達悟), their culture and their environment enables us to understand how tradition helps in shaping the Tao character’s personal and ethnic identity. This thesis is divided into five chapters. In Chapter One I introduce the writer Syaman Rapongan’s biography and give a summary to his novel Old Men of the Ocean in the context of some of his previous works. Chapter Two focus on the definition and characteristics of the Indigenous literature in Taiwan, and also deals with the relationship of myth and tradition. Chapter Three is a textual analysis of Old Men of the Ocean, focus primarily on Syaman’s depiction of the chaos caused by the clash of the alien Taiwanese culture and explain the status of tradition among the Tao tribe under Taiwanese acculturation, and how the Tao’s view on tradition influence their personal and ethnic identity. Chapter Four is a theoretical discussion on the concept and method of the formation of the tradition’s new role in finding one’s identity, derived from the text and found in the relationship between the Tao characters and their environment through the process of fishing, and embodied as the oral traditional knowledge exchanged by the fishermen. The final chapter draws a conclusion of the thesis, revising the approaches of my observation of how the Tao characters’ personal and ethnic identities are influenced by their sense of belonging to the ocean.

This study concerns itself with how Afrikan masculinities were (perspective on the past), what they are now (perspectives on the present) and what they can, ideally, become (perspectives on the future). By employing a decolonial and Afrocentric approach of deconstructive and critical theory, transdisciplinarity and Afrikological perspectives, the study’s objective is to understand the impact of coloniality on Afrikan masculinities. Coloniality, in this context, refers to the impact of historical colonization, enslavement, Apartheid on (South) Afrikan societies, including how the after-effects and their multiple consequences for changes in (South) Afrikan culture, economy, politics, communities, families and individuals have impacted on the notions about, and roles of, Afrikan men. Further to this, the study seeks to understand the role of Afrikan culture in shaping solutions to problems identified, in the form of an innovative philosophy of education towards relevant Afrikan masculinities. Applying Participatory Action Research (PAR) as research methodology, the study examines how Afrikan masculinities are seen, understood and envisioned by Afrikan men and women. Empirical research was conducted with a co-research team in Mangaya village, Thulamela Municipality in Limpopo Province, South Afrika. Findings from the study were coded, cross-analysed, triangulated with literature and a number of discussions and dialogues, and eventually developed into concepts for emerging theory and practical interventions. The study found that many Afrikan men are caught between expectations to what they should become and systemic obstacles to fulfil these expectations. As a result of colonial injustices – and their many after-effects, many Afrikan men have become confused about their identity, irresponsible in their behavior, “broken” in their self-perception (and in the eyes of the world) and in deficit of Afrikan values as guidelines for meaningful, Afrikan manhood. Essential solution-concepts found were for Afrikan men to deepen their self-knowledge, seek healing, empowerment and engage in re-learning of indigenous guidelines. These concepts have been expressed through nine lessons, serving as an innovative, educational philosophy for Afrikan manhood. A mixtape featuring brief, motivational messages for young Afrikan men against a musical soundtrack was produced as a direct outcome of the study.
Educational Studies
D. Ed. (Philosophy of Education)

Ally literature suggests processes and guidelines that non-Indigenous researchers can follow in order to establish respectful relationships (Battiste, 1998; Wilson, 2008; Edward, 2006; Margaret, 2010). It also states the importance of preparedness for engaging and sustaining long term alliances (Lang, 2010; Brophey, 2011); however specific training methods; modalities that support long-term relationships; practices to develop desired qualities; or self-care approaches for Allies have not been addressed in the literature. Through autoethnographic work I sought to explore this gap in literature. This study is situated within decolonizing methodologies looking to contribute to legitimizing traditional ways of knowing; and within Anzaldúas (1987) philosophical view of “Doing Mestizaje” (1987). My work is a personal account of the complicated and conflicted situation of working as an Ally, being both Mestiza and Buddhist in a culture of colonization/decolonization. Unique to this exploration are modalities I chose to help with a deeper understanding, and as possible approaches to address emotional stress and prevent burnout in Ally work: art, meditation, mindfulness practice, prayer, dream work, and narrative/poetry. My findings show that a Mestizo view of Allyhood presents differences with those of White Allies; that implementation of the Buddhist concepts of interdependence and selflessness can support Allies during a painful or stressful process of self-reflection, as well as through out the relationship; and that doing research as ceremony, and ceremony as research contributes to the revitalization of Indigenous traditional ways of knowing and its importance in Decolonizing work.
Graduate

‘Geopolitics and objects’ explores the role and significance of objects in geopolitics. Geopolitical imaginations and practices are embedded and emboldened by their relationship to a vast array of things ranging from the flag, the pipeline, the map, the gun, waste, and even toys such as action men dolls. The pipeline as an object has been enormously productive of global energy geopolitics, but also indigenous geopolitics. Maps play an important role in the making of geopolitics, which exceeds their practical value in terms of locating places and helping users navigate more generally. Flags are powerful; they can be objects of geopolitical hate, strong accomplices to nation-state formation and national identity politics, and capable of being enrolled in counter-geopolitics.

AbstractWhat does it mean to respond to the Anthropocenes, plural, when doing science education? Specifically, can we critically engage with the Anthropocene, singular, without responding to the multiplicity in which Indigenous land and its many facets within the global community were at risk of destruction from Man? In this work, we contemplate the urgency of the inclusion of Indigenous philosophies and ways-of-knowing within the arching body politic, giving space to these practices that have been otherwise silenced within and beyond Western colonial frames. We argue that if the ways of thinking and practicing science and science education continue to stem from settler colonialism, capitalism, and toxicity, having previously and continually been responsible for the erasure of Indigeneity, the response within the Anthropocene will be multitudinously harmful. Here, we turn to Dakota scholar, Kim Tallbear, (Native American DNA: Tribal belonging and the false promise of genetic belonging, University of Minnesota Press, 2013) and her work in the intersections of identity, science, settler relations, and Indigeneity with the use of provocative imagery to the innate feeling of and within the Anthropocene(s).

AbstractAchieving gender equality and women’s empowerment in food systems can result in greater food security and better nutrition, as well as more just, resilient and sustainable food systems for all. This chapter uses a scoping review to assess the current evidence on pathways between gender equality, women’s empowerment and food systems. The chapter uses an adaptation of the food system framework to organize the evidence and identify where evidence is strong, and where gaps remain. Results show strong evidence on women’s differing access to resources, shaped and reinforced by contextual social gender norms, and on links between women’s empowerment and maternal education and important outcomes, such as nutrition and dietary diversity. However, evidence is limited on issues such as gender considerations in food systems for women in urban areas and in aquaculture value chains, best practices and effective pathways for engaging men in the process of women’s empowerment in food systems, and how to address issues related to migration, crises and indigenous food systems. While there are gender-informed evaluation studies examining the effectiveness of gender- and nutrition-sensitive agricultural programs, evidence indicating the long-term sustainability of such impacts remains limited. The chapter recommends key areas for investment: improving women’s leadership and decision-making in food systems, promoting equal and positive gender norms, improving access to resources, and building cross-contextual research evidence on gender and food systems.

AbstractMost of Eriksen’s research over the years has somehow or other dealt with the local implications of globalization. He has looked at ethnic dynamics, the challenges of forging national identities, creolization and cosmopolitanism, the legacies of plantation societies and, more recently, climate change in the era of ‘accelerated acceleration’. Here we want to talk not just about cultural diversity and not just look at biological diversity, but both, because he believes that there are some important pattern resemblances between biological and cultural diversity. And many of the same forces militate against that and threaten to create a flattened world with less diversity, less difference. And, obviously, there is a concern for the future. We need to have an open ended future with different options, maximum flexibility and the current situation with more homogenization. We live in a time when there are important events taking place, too, from climate change to environmental destruction, and we need to do something about that. In order to show options and possibilities for the future, we have to focus on diversity because complex problems need diverse answers.Martina: I would like to start with a passion of mine to get into one of your main research themes: diversity. I’m a Marvel fan and, what is emerging, is a reduction of what Marvel has always been about: diversity in comics. There seems to be a standardization that reduces the specificity of each superhero and so it seems that everyone is the same in a kind of indifference of difference. So in this hyper-diversity, I think there is also a reduction of diversity. Do you see something similar in your studies as well?Thomas: It’s a great example, and it could be useful to look briefly at the history of thought about diversity and the way in which it’s suddenly come onto the agenda in a huge way. If you take a look at the number of journal articles about diversity and related concepts, the result is stunning. Before 1990, the concept was not much used. In the last 30 years or so, it’s positively exploded. You now find massive research on biodiversity, cultural diversity, agro-biodiversity, biocultural diversity, indigenous diversity and so on. You’ll also notice that the growth curve has this ‘overheating shape’ indicating exponential growth in the use of the terms. And why is this? Well, I think this has something to do with what Hegel described when he said that ‘the owl of Minerva flies at dusk,’ which is to say that it is only when a phenomenon is being threatened or even gone that it catches widespread attention. Regarding diversity, we may be witnessing this mechanism. The extreme interest in diversity talk since around 1990 is largely a result of its loss which became increasingly noticeable since the beginning of the overheating years in the early 1990s. So many things happened at the same time, more or less. I was just reminded yesterday of the fact that Nelson Mandela was released almost exactly a year after the fall of the Berlin Wall. There were many major events taking place, seemingly independently of each other, in different parts of the world. This has something to do with what you’re talking about, because yes, I think you’re right, there has been a reduction of many kinds of diversity.So when we speak of superdiversity, which we do sometimes in migration studies (Vertovec, 2023), we’re really mainly talking about people who are diverse in the same ways, or rather people who are diverse in compatible ways. They all fit into the template of modernity. So the big paradox here of identity politics is that it expresses similarity more than difference. It’s not really about cultural difference because they rely on a shared language for talking about cultural difference. So in other words, in order to show how different you are from everybody else, you first have to become quite similar. Otherwise, there is a real risk that we’d end up like Ludwig Wittgenstein’s lion. In Philosophical Investigations (Wittgenstein, 1983), he remarks that if a lion could talk, we wouldn’t understand what it was saying. Lévi-Strauss actually says something similar in Tristes Tropiques (Lévi-Strauss, 1976) where he describes meeting an Amazonian people, I think it was the Nambikwara, who are so close that he could touch them, and yet it is as though there were a glass wall between them. That’s real diversity. It’s different in a way that makes translation difficult. And it’s another world. It’s a different ontology.These days, I’m reading a book by Leslie Bank and Nellie Sharpley about the Coronavirus pandemic in South Africa (Bank & Sharpley, 2022), and there are rural communities in the Eastern Cape which don’t trust biomedicine, so many refuse vaccinations. They resist it. They don’t trust it. Perhaps they trust traditional remedies slightly more. This was and is the situation with HIV-AIDS as well. This is a kind of diversity which is understandable and translateable, yet fundamental. You know, there are really different ways in which we see the Cosmos and the universe. So if you take the Marvel films, they’ve really sort of renovated and renewed the superhero phenomenon, which was almost dead when they began to revive it. As a kid around 1970, I was an avid reader of Superman and Batman. I also read a lot of Donald Duck and incidentally, a passion for i paperi and the Donald/Paperino universe is one curious commonality between Italy and Norway. Anyway, with the superheroes, everybody was very white. They represented a the white, conservative version of America. In the renewed Marvel universe, there are lots of literally very strong women, who are independent agents and not just pretty appendages to the men as they had often been in the past. You also had people with different cultural and racial identities. The Black Panther of Wakanda and all the mythology which went with it are very popular in many African countries. It’s huge in Nigeria, for example, and seems to add to the existing diversity. But then again, as we were saying and as you observed, these characters are diverse in comparable within a uniform framework, a pretty rigid cultural grammar which presupposes individualism: there are no very deep cultural differences in the way they see the world. So that’s the new kind of diversity, which really consists more of talking about diversity than being diverse. I should add that the superdiversity perspective is very useful, and I have often drawn on it myself in research on cultural complexity. But it remains framed within the language of modernity.Martina: What you just said makes me think of contradictory dimensions that are, however, held together by the same gaze. How is it that your approach helps hold together processes that nevertheless tell us the same thing about the concept of diversity?Thomas: When we talk about diversity, it may be fruitful to look at it from a different angle. We could look at traditional knowledge and bodily skills among indigenous peoples, for example, and ideas about nature and the afterlife. Typically, some would immediately object that this is wrong and we are right and they should learn science and should go to school, period. But that’s not the point when we approach them as scholars, because then we try to understand their worlds from within and you realize that this world is experienced and perceived in ways which are quite different from ours. One of the big debates in anthropology for a number of years now has concerned the relationship between culture and nature after Lévi-Strauss, the greatest anthropological theorist of the last century. His view was that all cultures have a clear distinction between culture and nature, which is allegedly a universal way of creating order. This view has been challenged by people who have done serious ethnographic work on the issue, from my Oslo colleague Signe Howell’s work in Malaysia to studies in Melanesia, but perhaps mainly in the Amazon, where anthropologists argue that there are many ways of conceptualising the relationship between humans and everything else. Many of these world-views are quite ecological in character. They see us as participants in the same universe as other animals, plants and even rocks and rivers, and might point out that ‘the land does not belong to us – we belong to the land’. That makes for a very different relationship to nature than the predatory, exploitative form typical of capitalist modernity. In other words, in these cultural worlds, there is no clear boundary between us humans and non-humans. If you go in that direction, you will discover that in fact, cultural diversity is about much more than giving rights to minorities and celebrating National Day in different ethnic costumes, or even establishing religious tolerance. That way of talking about diversity is useful, but it should not detract attention from deeper and older forms of diversity.

On March 21, 1910, the Supreme Court of the Philippines issued a ruling in The United States v. The Ilongots Palidat et al., a criminal case prosecuted by the US government against three indigenous men from the island of Luzon. The three men were found guilty of murdering William Jones, an American anthropologist working in the so-called headhunting country of the northernmost Philippines during the previous year. This chapter illuminates the identity of an indigenous intellectual as it intersected with imperial discourses, first in the United States and later in the Philippines. Through an examination of Jones's death, it considers how Gilded Age ideas of race and civilization functioned as a discourse to frame Jones in one way and his Ilongot assailants in another, ultimately producing the tragic misunderstanding between them.

This is an interdisciplinary study of how Kiowa men and women made, wore, displayed and discussed expressive culture. Kiowa men and women used the arts to represent new ways of understanding and representing Kiowa identity that resonated with their changed circumstances during the Progressive Era and twentieth century. Kiowas represented themselves individually and collectively through cultural production that emphasized the significance of change and cultural negotiation, gender, the ties and tensions over tribally specific and intertribal identities.

Socioeconomic inequality among men and women is a major hindrance in ensuring equal advancement for all human being to live a dignified life. Minority status of women further exacerbates inequalities faced by women belonging to small ethnic groups. The chapter explores gender inequality across three small ethnic minorities' groups in Bangladesh. Applying Nussbaum's capability approach to analyze the situation of women with different social and ethnic identities, this chapter unpacks the three-fold barriers experienced by women belonging to minorities groups – first, as minority group, second as women and third as minority women. Lack of awareness, perceiving their “present state” as destiny, social and local norms and patriarchal way of thinking force these women to live with identity of secondary citizens.

The traditional Murrinhpatha conception of personhood is similar to what has been observed in other Australian Aboriginal societies, conceiving of the self as a node in a relational network of kinship. But since town settlement, traditional social roles have been radically reconfigured, with a series of economic and ideological factors conspiring to deprecate the role of young men. Murrinhpatha youth respond by embracing a rebellious sub-cultural identity, drawing on mass-media sources to re-imagine themselves as other types of persons. The Murrinhpatha language makes this re-imagining of personhood unusually explicit, since it uses separate grammatical categories to encode socially recognised “persons” versus other animate beings.

The conclusion summarizes the main findings of this book’s exploration of the transgenerational and transregional Jesuit chain of influence in the early modern world. It stresses the simultaneously mimetic and individualistic manifestations of missionary masculinity and the role of media in reproducing it. While Jesuit masculinity left traces on societies around the world, the men and women whom the missionaries believed to have converted in turn also reformed European Catholicism. An epilogue takes the story to today’s US-controlled Guam where Chamorro Catholicism provides a site for anti-imperial critique and identity-formation, reflecting a process that began with the events narrated in this book. Notably, twenty-first-century Chamorro death customs still show vestiges of early modern matrilineal traditions and indigenous women’s agency.

This chapter is centred on the ‘prehistoric peeps’ cartoons that E.T. Reed began publishing in Punch magazine in 1893. These immensely influential images, which appeared for years and were reproduced throughout the English-speaking world, marked the point at which the cave man character entered popular culture. Reed’s scruffy human cave men were not related to gorillas or missing links and so they posed no existential racial threat. They inhabited a completely fanciful world that is also easily recognisable as an archaic version of late-Victorian Britain. Reed poked gentle fun at contemporary institutions, ideas and events. It was a conservative view of the ancient past that endorsed late-Victorian ideas about gender, class and national identity. Reed’s images were especially popular in the colonies, where they were used to promote a British identity and erase indigenous peoples from local history. Reed’s impact on contemporaries is explored, especially American cartoonists whose imitative images finally popularised cave men in that country. Reed’s cartoons were also recreated on stage by professional and amateur performers in Britain and throughout the empire. Writers explored prehistory in literature. By the turn of the century, Reed’s unthreatening, middle class vision of prehistory predominated.

This chapter analyzes the state-funded murals of Diego Rivera and José Clemente Orozco, two artists who served as de facto mouthpieces for the state as they trumpeted the postrevolutionary tenets of official mestizaje through their work. Despite sharing the state’s seal of approval, the two men communicated contradictory racial discourses as they disagreed about the proper place of the nation’s European and indigenous heritage within the official ideology. That said, both men’s work was pro-mestizo despite the fact that they conceived mixed-race identity in very different ways. Orozco’s understanding of racial and technological hybridity tended toward hispanismo as he constantly validated the result—if not the means—of the Spanish conquest. Unlike Orozco, Rivera carefully separated European science—which he celebrated—from the cosmology that had permitted the destruction of thousands of indigenous lives. Instead, he posited an essentialistic indigenous spirit that would redeem mestizo Mexico from the conquering nature it had inherited from its European progenitors. This paternalistic understanding of indigeneity led to an indigenista discourse that became the favored paradigm of official mestizaje throughout the mid-twentieth century.

The School of Architecture at The University of Utah has engaged in curriculum reimagination for the last three years. At the heart of this faculty-wide effort is the mission to make architects civic entrepreneurs and socially responsible global citizens. In response, we have sought to broaden our disciplinary horizons. Our collective has envisioned an integrated curriculum in which research methods and critical theories from many disciplines such as literature, queer theory, ethnography, or indigenous studies become the primer for design. Students learn that research is a systematic inquiry directed towards the creation of knowledge, and that each method produces different ways of knowing. Our primary aim is to disrupt the notion that the acquisition and application of knowledge is somehow universal, as opposed to the result of a particular set of cultural constructs. The “integrated model” with research methods at its base allows us to move towards a larger project of decolonizing design pedagogy. By decolonizing we mean braiding together Western and other ways of knowing to transform the imagination and structure of design practice and the academy. The metaphor of braiding in this case maintains the identity of each mode of knowledge, while strengthening the whole by introducing different critical views of land and property, design and project delivery, plus client and community1. Placing diverse critical theories as well as both western and indigenous research methods as the foundation of the curriculum allows us to ask difficult questions about how architecture can contribute to the cultural survival, resilience, and healing of cultures devastated by European Enlightenment, the foundation of modern education, with its roots in racism, sexism, homophobia, ableism, and economic exploitation of the colonized world.

The element of nonconformity in opposition to the authoritarianism of the official culture present in European folk carnival festivities traveled with European colonisers to the Americas, where they were met by diverse African and Indigenous traditions, giving birth to new forms of manifestation in the melting pot of cultures collateral to colonialism. Existing under a colonial system willing to suppress any subversive or marginal aspects, diasporic Black culture made use of carnivalesque modes of representation to temporarily subvert the authority of the official institutions, having the resistance against dominant power through the crossing of its culture as an important part of surviving in this environment, connected with the local hopes, aspirations and tragedies of those who occupy to this day the margins of society. In Brazil, many of these marginal manifestations happen as festivals connected to the period of catholic celebrations. In this research I focused on how these elements can be identified in the collective popular manifestations of ‘Caretas do Acupe’ and ‘Nego Fugido’, both present in the region of Recôncavo Baiano, in Brazil. The strategies found in these manifestations pervade African-American manifestations associated with black cultural resistance, and display instances where African traditional practices crossed and resignified aspects of European culture, using the carnivalesque as the sign of double articulation that enabled them to create counter-narratives to mock, disrupt and resist colonial power. These ideas were then articulated in the photographic project ‘Careta, who are you?’, which explored narratives created to connect and mix my own moving cultural identity from Bahia while living in Aotearoa.

Economic research on sexual minority individuals in developing countries has been constrained by the scarcity of nationally representative surveys asking about sexual orientation. This paper merges and harmonizes census data from eight Latin American countries to document socio-economic disparities between different-sex and same-sex couples. Overall, although there are some exceptions, individuals in same-sex couples are on average younger than women and men in different-sex couples, are less likely to identify as Indigenous (while differentials for African descendants vary by country), have higher education levels, and are less likely to live with children. Gaps in unemployment rates by couple type and sex differ by country. Both women and men in same-sex couples have higher average incomes in Brazil. The same holds for women in Mexico, while men in same-sex couples have lower average incomes. Finally, homeownership rates are lower among same-sex couples, while welfare differentials as proxied by ownership of assets and dwelling characteristics vary by country.

The coordination and regulation of growth and development in multicellular organisms is dependent, in part, on the controlled short and long-distance transport of signaling molecule: In plants, symplastic communication is provided by trans-wall co-axial membranous tunnels termed plasmodesmata (Pd). Plant viruses spread cell-to-cell by altering Pd. This movement scenario necessitates a targeting mechanism that delivers the virus to a Pd and a transport mechanism to move the virion or viral nucleic acid through the Pd channel. The identity of host proteins with which MP interacts, the mechanism of the targeting of the MP to the Pd and biochemical information on how Pd are alter are questions which have been dealt with during this BARD project. The research objectives of the two labs were to continue their biochemical, cellular and molecular studies of Pd composition and function by employing infectious modified clones of TMV in which MP is fused with GFP. We examined Pd composition, and studied the intra- and intercellular targeting mechanism of MP during the infection cycle. Most of the goals we set for ourselves were met. The Israeli PI and collaborators (Oparka et al., 1999) demonstrated that Pd permeability is under developmental control, that Pd in sink tissues indiscriminately traffic proteins of sizes of up to 50 kDa and that during the sink to source transition there is a substantial decrease in Pd permeability. It was shown that companion cells in source phloem tissue export proteins which traffic in phloem and which unload in sink tissue and move cell to cell. The TAU group employing MP:GFP as a fluorescence probe for optimized the procedure for Pd isolation. At least two proteins kinases found to be associated with Pd isolated from source leaves of N. benthamiana, one being a calcium dependent protein kinase. A number of proteins were microsequenced and identified. Polyclonal antibodies were generated against proteins in a purified Pd fraction. A T-7 phage display library was created and used to "biopan" for Pd genes using these antibodies. Selected isolates are being sequenced. The TAU group also examined whether the subcellular targeting of MP:GFP was dependent on processes that occurred only in the presence of the virus or whether targeting was a property indigenous to MP. Mutant non-functional movement proteins were also employed to study partial reactions. Subcellular targeting and movement were shown to be properties indigenous to MP and that these processes do not require other viral elements. The data also suggest post-translational modification of MP is required before the MP can move cell to cell. The USA group monitored the development of the infection and local movement of TMV in N. benthamiana, using viral constructs expressing GFP either fused to the MP of TMV or expressing GFP as a free protein. The fusion protein and/or the free GFP were expressed from either the movement protein subgenomic promoter or from the subgenomic promoter of the coat protein. Observations supported the hypothesis that expression from the cp sgp is regulated differently than expression from the mp sgp (Szecsi et al., 1999). Using immunocytochemistry and electron microscopy, it was determined that paired wall-appressed bodies behind the leading edge of the fluorescent ring induced by TMV-(mp)-MP:GFP contain MP:GFP and the viral replicase. These data suggest that viral spread may be a consequence of the replication process. Observation point out that expression of proteins from the mp sgp is temporary regulated, and degradation of the proteins occurs rapidly or more slowly, depending on protein stability. It is suggested that the MP contains an external degradation signal that contributes to rapid degradation of the protein even if expressed from the constitutive cp sgp. Experiments conducted to determine whether the degradation of GFP and MP:GFP was regulated at the protein or RNA level, indicated that regulation was at the protein level. RNA accumulation in infected protoplast was not always in correlation with protein accumulation, indicating that other mechanisms together with RNA production determine the final intensity and stability of the fluorescent proteins.