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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.

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.

Reimagines how race, ethnicity, imperialism, and colonialism can be central to social science researchand methodsThere is a growing consensus that the discipline of sociology and the social sciences broadly need to engage more thoroughly with the legacy and the present day of colonialism, Indigenous/settler colonialism, imperialism, and racial capitalism in the United States and globally. In Disciplinary Futures, a cross-section of scholars comes together to engage sociology and the social sciences by way of these paradigms, particularly from the influence of disciplines of American, Ethnic, and Indigenous Studies.With original essays from scholars such as Yến Lê Espiritu, Miliann Kang, Monisha Das Gupta, Salvador Vidal-Ortiz, Laura E. Enriquez, Kevin Escudero, and Gilda L. Ochoa, Disciplinary Futures offers concrete pathways for how the social sciences can expand from the limiting frameworks they traditionally use to study race, racism, and White supremacy —namely, the Black-White binary, the privileging of the nation-state, the fixation on the US mainland, the underappreciation of post- and settler-colonial studies, liberal assumptions, and the limited conception of what constitutes data. Secondarily, the book and its contributors reveal that sociology has useful questions, methodologies, and approaches to offer scholars of American, Ethnic, and Indigenous Studies. Disciplinary Futures is an important work that renders these disciplines more intellectually expansive and thus better able to tackle urgent issues of race, White supremacy, and injustice

The Wentworth Lectures honour the contribution of Sir William (Bill) Wentworth to the creation of AIATSIS in 1964; now a world-renowned research, collecting and publishing organisation of Aboriginal and Torres Strait islander cultures, traditions, languages and stories

AbstractMedieval texts reveal the normalised presence of Saami peoples in medieval Fennoscandia, suggesting close interactions involving trade, relationships, rituals, and magic. Despite growing recognition of these relations, the Saami remain overlooked in general studies of the Middle Ages, often relegated to symbolic roles or footnotes. As a result, Saami characters are typically depicted as the exotic Other within Norse society, often being stripped of agency and humanity in historical narratives. To counter these biases and distorted narratives, an essential step is analysing exclusionary structures in medieval literature and critically reviewing existing research on Saami representation. This process challenges dehumanising portrayals and confronts present-day stereotypes. The present study aims to 're-humanize' (as Paulette F. C. Steeves puts it) the medieval Saami past by using decolonising frameworks and perspectives offered by the so-called 'Indigenous turn' of medieval studies, bridging medieval studies and Indigenous studies within a Norse context.

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.