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Activist Mahatma Gandhi is best remembered as the freedom fighter who brought the concepts of passive resistance and civil disobedience to the world's attention in his quest for Indian independence from British rule. In the volume Indian Home Rule, Gandhi sets forth a compelling series of arguments against British colonialism in India, giving voice to the viewpoints that fueled his decades-long campaign

Standing Up to Colonial Power focuses on the lives, activism, and intellectual contributions of Henry Cloud (1884-1950), a Ho-Chunk, and Elizabeth Bender Cloud (1887-1965), an Ojibwe, both of whom grew up amid settler colonialism that attempted to break their connection to Native land, treaty rights, and tribal identities. Mastering ways of behaving and speaking in different social settings and to divergent audiences, including other Natives, white missionaries, and Bureau of Indian Affairs officials, Elizabeth and Henry relied on flexible and fluid notions of gender, identity, culture, community, and belonging as they traveled Indian Country and within white environments to fight for Native rights. Elizabeth fought against termination as part of her role in the National Congress of American Indians and General Federation of Women's Clubs, while Henry was one of the most important Native policy makers of the early twentieth century. He documented the horrible abuse within the federal boarding schools and co-wrote the Meriam Report of 1928, which laid the foundation for the Indian Reorganization Act of 1934. Together they ran an early college preparatory Christian high school, the American Indian Institute. Standing Up to Colonial Power shows how the Clouds combined Native warrior and modern identities as a creative strategy to challenge settler colonialism, to become full members of the U.S. nation-state, and to fight for tribal sovereignty. Renya K. Ramirez uses her dual position as a scholar and as the granddaughter of Elizabeth and Henry Cloud to weave together this ethnography and family-tribal history.

Introduction: going public -- A mighty drama : the politics of performance -- General principles and universal interests : the politics of reform -- For the good of the Indian race : the reform of politics -- The progressive road of life : writing and reform -- Conclusion: a present and a future

"In Life of the Indigenous Mind: Vine Deloria Jr. and the Birth of the Red Power Movement, David Martínez examines the activism, life, and writings of Vine Deloria Jr., the most influential Indigenous activist and writer of the 20th century and one of the intellectual architects of the Red Power Movement"--

In 1938, noting that the bulk of the Indian population formed a ‰ÛÏlandless proletariat‰Û and despairing of the ability of the factionalized Indian community to unite in pursuit of common objectives, activist K.A. Neelakanda Ayer forecast that the fate of Indians in Malaya would be to become ‰ÛÏTragic orphans ‰ÛÒ of whom India has forgotten and Malaya looks down upon with contempt‰Û. Ayer‰Ûªs words continue to resonate; as a minority group in a nation dominated politically by colonially derived narrati

American Indians and Chicago in the nineteenth century -- The world comes to Chicago (The 1893 World's Columbian Exposition) -- Indian professionals in the city -- Indian encampments and entertainments -- The Indian Fellowship League -- Emerging organizations -- Definitions of Indianness at the Century of Progress -- Self determination -- Appendix of tables -- Chicago population and American Indian population in Chicago, 1830-2010 -- Chicago Indians in the 1920 Census -- Chicago Indians in the 1930 Census

One manifestation of India's recent transformations and rapid economic growth has been the emergence of a new group referred to as the "new middle class." The relatively recent and growing literature on this topic represents the new middle class as a relatively homogenous social group with specific lifestyles and politics. The main objective of this article is to critically engage with these homogenizing assumptions. Based on original research, I introduce presence of a group within the new middle class – critical activist milieu – who in their work and lifestyle are contentious and explicitly reject the bourgeoisie values and attitudes that are widely ascribed to the Indian new middle class.

Relationships between South Asians and Australians during the colonial period have been little investigated. Closer attention to the dramatically expanded sea trade after 1850 and the relatively uncontrolled movement of people, ideas and goods which occurred on them, despite claims of imperial regulation, suggests that significant numbers of Indians among others entered Australia outside the immigration restrictions of empire or settlers. Given that many of them entered or remained in Australia without official sanction, their histories will not be found in the official immigration records, but rather in the memories and momentos of the communities into which they might have moved. Exploring the histories of Aboriginal communities and of maritime working class networks does allow a previously unwritten history to emerge: not only of Indian individuals with complex personal and working histories, but often as activists in the campaigns against racial discrimination and in support of decolonization. Yet their heritage has been obscured. The polarizing conflict between settlers and Aboriginal Australians has invariably meant that Aboriginal people of mixed background had to 'choose sides' to be counted simplistically as either 'black' or 'white'. The need to defend the community's rights has meant that Aboriginal people had to be unequivocal in their identification and this simplification has had to take precedence over the assertion of a diverse heritage. In working class histories, the mobilization of selective ethnic stereotyping has meant that the history of Indians as workers, as unionists and as activists has been distorted and ignored.

[Resumen] En este artículo nos centraremos en lo que hemos dado en llamar «ficciones de naturaleza», esto es, el conjunto de dispositivos, prácticas, técnicas y narraciones a través de las cuales la naturaleza es construida, representada, reclamada e imaginada. Será a través de los sucesivos procesos de ensamblaje y reensamblaje de estos compuestos que la naturaleza adquirirá su dimensión política, ficcional y performativa, deviniendo un recurso retórico, mitológico y epistémico con el que entablar una negociación con el mundo. A partir de la selección de tres figuras paradigmáticas (científicos, indios y activistas), nos proponemos explicar dichas ficciones mediante una metodología cualitativa, basada en la revisión bibliográfica y la discusión teórica. Combinando el análisis historiográfico y el antropológico, explicaremos cómo la ficción penetra y nutre el campo científico, atenderemos a los procesos de naturalización de lo indígena y rastrearemos las poéticas y las políticas de la naturaleza en el activismo contemporáneo. ; [Abstract] This work focuses in what we have called "Nature fictions", that is, the set of devices, practices, techniques, and narratives through which Nature is constructed, embodied, reclaimed, and imagined. Through successive processes of assemblage and re-assemblage of those compounds Nature acquires its political, fictional, and performative dimension, thus becoming a rhetoric, mythological, and epistemic resource with which we bargain with the world. Beginning with the choice of three paradigmatic figures (scientists, Indians, and activists), we intend to explain those fictions through a qualitative methodology, based on bibliographical revision and theoretical discussion. By combining historiographic and anthropological analysis, we will explain how fiction penetrates and nourishes the field of science, we will attend to the processes of naturalization of the indigenous, and will track Nature poetics and politics in contemporary activism. ; [Resumo] Neste artigo nos centramos naquilo que chamamos de «ficções da natureza», isto é, um conjunto de dispositivos, práticas, técnicas e narrativas por meio dos quais a natureza é construída, representada, reivindicada e imaginada. Será mediante os sucessivos processos de montagem e remontagem desses elementos que a natureza adquirirá sua dimensão política, ficcional e performativa, tornando-se um recurso retórico, mitológico e epistêmico com o qual se faz uma negociação com o mundo. A partir da seleção de três figuras paradigmáticas (cientistas, índios e ativistas), propomos explicar essas ficções mediante uma metodologia qualitativa baseada na revisão bibliográfica e na discussão e análise historiográfica e antropológica. Explicaremos, portanto, como a ficção penetra e nutre o campo científico; abordaremos os processos da naturalização do indígena e rastrearemos as poéticas e as políticas da natureza no ativismo contemporâneo.

The phrase "women and 2spirits" has become increasingly popular in Indigenous gender-related activism, often noted through the expansion of the hashtag for missing and murdered Indigenous people to #MMIWG2. This article uses the phrase as a jumping-off point to think about how transgender Indigenous people remain marginalized even in feminist, queer, and Indigenous activist spaces. Emphasizing the scholarship of Indigenous trans women, the article argues that rhetorical exclusion has tangible negative impacts on transgender Indigenous people. The writing and activism of such individuals offers solutions that center decolonial love and interpersonal care work as sites for transforming gender relations in Indigenous communities.