Suchergebnisse

Salaita argues that the project of Indigenous Studies is inherently comparative, citing numerous examples of productive intercultural scholarship, he explores historical, cultural, and politicalrelationships among Native North Americans and Palestinian Arabs to illuminate some of the ways that comparison offers the potential for new directions in both scholarly and activist communities. He contextualizes this analysis with a broader discussion of the ethics of scholarship in Indigenous Studies, paying special attention to the relationship of nationalistic commitment to intercultural methodologies.

It is both a pleasure and a significant responsibility to review two field-shaping works in critical indigenous studies. The White Possessive showcases the unique intellectual contribution of Aileen Moreton-Robinson, both within Australia and internationally. Prising apart concepts of race, ethnicity and cultural difference, her book makes visible and accountable the patriarchal white subject of possession that subtends them. Mohawk Interruptus is a rigorous ethnographic account of the intra-subjective and intersubjective dimensions of academic disciplines and political practices that produce and police the 'authenticity' of Indigenous people. Both books should be read and studied by scholars across academic disciplines in the humanities and social sciences. In particular, they break new ground for researchers in law, sociology, women's studies, critical race and whiteness studies, postcolonial studies, anthropology, political theory and cultural studies.

Indigeneities are widely constructed as emanating not only from the experience of dispossession in the historical past, but as ways of being in the world which are grounded positively in dispossession, and which in being so offer themselves as an-tagonistic alternatives to Western ways of being, grounded aggressively as they are in possessiveness, of land, of self, and of others. This essay argues that the opposite is true; that the present condition is one of being governed by regimes of power the strategy of which depends on the production of dispossessed and non-possessive sub-jects. The task is to reject these discourses of entrapment and reclaim possession for ourselves. In doing so much can yet be learned from minor traditions of thought and practice among indigenous peoples, both mythic and real, which, in contrast to today's dominant discourses on indigeneity, insist on the integral importance of possession as a foundation for political subjectivity. Whether indigenous or non-indigenous, the task is the same; avoid being trapped by power, learn instead to hunt power, and cultivate the ultimate freedoms of autonomy and self-possession.

Indigeneities are widely constructed as emanating not only from the experience of dispossession in the historical past, but as ways of being in the world which are grounded positively in dispossession, and which in being so offer themselves as antagonistic alternatives to Western ways of being, grounded aggressively as they are in possessiveness, of land, of self, and of others. This essay argues that the opposite is true; that the present condition is one of being governed by regimes of power the strategy of which depends on the production of dispossessed and non-possessive subjects. The task is to reject these discourses of entrapment and reclaim possession for ourselves. In doing so much can yet be learned from minor traditions of thought and practice among indigenous peoples, both mythic and real, which, in contrast to today's dominant discourses on indigeneity, insist on the integral importance of possession as a foundation for political subjectivity. Whether indigenous or non-indigenous, the task is the same; avoid being trapped by power, learn instead to hunt power, and cultivate the ultimate freedoms of autonomy and self-possession.

Currently, few studies examine the learning and unlearning that takes place in Native American and Indigenous Studies (NAIS) courses with non-Native and predominately white undergraduate college students in the United States (US). Due to the unique history, political status, Native nationhood, and sovereignty of the United States' Indigenous Americans, there are unique issues associated with Native American studies content that differs from other diversity-focused courses. For many US-based college students, the opportunity to openly explore the historical and contemporary experiences of groups that are culturally and linguistically different from their own home culture often occurs when taking college courses (Chang 2002). The purpose of the current study was to understand how taking NAIS courses influences undergraduate college students' attitudes towards Indigenous people, their history, and contemporary experiences. This qualitative analysis focuses on NAIS courses as the site of inquiry and is part of a larger mixed methods research study.

Currently, few studies examine the learning and unlearning that takes place in Native American and Indigenous Studies (NAIS) courses with non-Native and predominately white undergraduate college students in the United States (US). Due to the unique history, political status, Native nationhood, and sovereignty of the United States' Indigenous Americans, there are unique issues associated with Native American studies content that differs from other diversity-focused courses. For many US-based college students, the opportunity to openly explore the historical and contemporary experiences of groups that are culturally and linguistically different from their own home culture often occurs when taking college courses (Chang 2002). The purpose of the current study was to understand how taking NAIS courses influences undergraduate college students' attitudes towards Indigenous people, their history, and contemporary experiences. This qualitative analysis focuses on NAIS courses as the site of inquiry and is part of a larger mixed methods research study.

"It's about the European fascination with the Indigenous peoples of North America and includes Indigenous responses to that phenomenon. The volume connects German Studies with Indigenous Studies to show how 'Indianthusiasm' creates barriers as well as opportunities for Indigenous peoples with German people and in Germany."--

Building on Karen Barad's philosophy of science, this paper offers a diffractive reading of quantum indeterminacy with/across the classic structure/agency dichotomy in social science scholarship. It highlights key parallels between the metaphysics of indeterminacy in both the physical and social sciences. In the course of this analysis, we draw upon relevant Indigenous studies literature. These citations are integrated into the diffractive analysis, both as a source of important and potentially transformative insight and as a performative illustration of enactment of political responsibility under conditions of ontological indeterminacy. The inclusion of the Indigenous studies citations raises questions about how to avoid problematic practices of appropriation and/or erasure. Instead of resolving this question, we will dwell within the indeterminacy it reveals and the responsibility for constructive action it brings into focus.