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Critically Sovereign traces the ways in which gender is inextricably a part of Indigenous politics and U.S. and Canadian imperialism and colonialism. The contributors show how gender, sexuality, and feminism work as co-productive forces of Native American and Indigenous sovereignty, self-determination, and epistemology. Several essays use a range of literary and legal texts to analyze the production of colonial space, the biopolitics of "Indianness," and the collisions and collusions between queer theory and colonialism within Indigenous studies. Others address the U.S. government's criminalization of traditional forms of Diné marriage and sexuality, the Iñupiat people's changing conceptions of masculinity as they embrace the processes of globalization, Hawai'i's same-sex marriage bill, and stories of Indigenous women falling in love with non-human beings such as animals, plants, and stars. Following the politics of gender, sexuality, and feminism across these diverse historical and cultural contexts, the contributors question and reframe the thinking about Indigenous knowledge, nationhood, citizenship, history, identity, belonging, and the possibilities for a decolonial future.Contributors. Jodi A. Byrd, Joanne Barker, Jennifer Nez Denetdale, Mishuana Goeman, J. Kēhaulani Kauanui, Melissa K. Nelson, Jessica Bissett Perea, Mark Rifkin

In her poem "from turtle island to aotearoa," Anishinaabeg writer Kateri Akiwenzie-Damm writes about travelling to the other side of the world and finding ways to connect. For my part, I have taken the 'reverse' journey many times from Aotearoa to Turtle Island, and the poem has both nudged and nurtured my thinking about the promises and limits of Indigenous-Indigenous connections. In Indigenous Studies, we have made really important claims about the need to research our own people, and the limits of work conducted by outsiders. In this article, I reflect on the conundrum of being an Indigenous outsider in much of my current research project in which I, as a Māori scholar, engage the works of Māori writers alongside Indigenous writings from Australia, Fiji and Hawai'i. How does working in Indigenous Studies as a discipline shape my approach to researching others? Does being an Indigenous researcher give me a backstage pass?

At present, due to the ethnic revival of the indigenous peoples of the North there is a process of preserving traditional forms and developing new educational forms that meet modern requirements. Nomadic educational institutions represent a socioeconomic pattern determined by specific natural and climatic conditions and national and regional peculiarities of the development of indigenous peoples. Their main purpose is to make education accessible to those children whose parents lead a nomadic life of reindeer herders, hunters and fishermen. At the present stage, globalization processes are among the objective ones, largely they are determined by the rapid development of information technologies, communication systems, and trends in world culture. Against the background of these processes, the formation of the nomadic camp for children of the indigenous peoples of the North — the Evens — opened up new ways to preserve their native language, culture and traditional types of management. One of the basic topics of learning in the camp is the sacred world of the Evens. During the operation of the nomadic camp, children learn a lot about the rites and customs of their native people. The connection of the human world with the world of deities is carried out through the experts in customs and rituals — older people, so for the most part it is they who are the conductors of knowledge for the pupils.

This essay questions both the Special Forum's invitation to chart a "Transnational Native American Studies" and its assertion, in the call for papers, that issues "surrounding place and mobility, aesthetics and politics, identity and community, and the tribal and global indigenous" have "emerged" from within "the larger frameworks of transnational American Studies." Through a series of critical and interpretive engagements with examples of contemporary Indigenous arts and literature from the US, Canada, and Aotearoa/New Zealand, the author offers an alternative rubric of the "trans-Indigenous" for future work in global Indigenous Studies.

The transnational perspectives offered in Indigenous Research Methodologies by Bagele Chilisa make this book not only a valuable resource for university- and community-based research and engagement, but also one with practical and wide-reaching appeal for scholars, community researchers, and graduate students. Bagele Chilisa, a Botswanabased scholar, undertakes an extensive examination of Indigenous methodologies that draws on theories and practices from a variety of cultural and academic contexts. Her examples range across African proverbs and songs, Indigenous story-telling and mixed research methods including Indigenized Euro-Western approaches.

Carrasco Designing new instruments Chapter 9 The 2005 Draft Nordic Sámi Convention and the Implementation of the Right of the Sámi People to Self-determination Dorothée Cambou Chapter 10 Legislation coordination and cooperation mechanisms between indigenous and ordinary jurisdictions: reflections on progress and setbacks in Ecuador Lieselotte Viaene and Guillermo Fernández-Maldonado Index

"Indigenous communities have been organizing against violence since newcomers first arrived, but the cases of missing and murdered women have only recently garnered broad public attention. Violence Against Indigenous Women joins the conversation by analyzing the socially interventionist work of Indigenous women poets, playwrights, filmmakers, and fiction-writers. Organized as a series of case studies that pair literary interventions with recent sites of activism and policy-critique, the book puts literature in dialogue with anti-violence debate to illuminate new pathways toward action."--

The UN Declaration on the Rights of Indigenous Peoples recognizes Indigenous peoples' rights to self-determination and to maintain their distinct institutions. This article investigates how those rights are being exercised in Charagua, which became Bolivia's first "Indigenous autonomous government" when the municipality's Guaraní majority approved conversion in 2015. We explore the construction of novel institutions of self-government to assess how local Guaraní leaders are negotiating autonomy, both externally and internally. The result of those negotiations is a hybrid political system in which power is balanced between an executive organ (as required by Bolivian law) and a deliberative assembly (the Ñemboati Guasu, which operates according to Indigenous custom). The prominence of the assembly expresses a significant form of autonomy that promotes intercultural political participation and enacts Indigenous self-government in ways that are important to Guaraní people. Yet, because the new political unit does not control subsoil rights and thus cannot determine the sorts of development that take place in its territory, we cannot yet say the Guaranís are exercising full and robust autonomy as expressed by the UN Declaration's provisions for self-determination. ResumenLa Declaración sobre los Derechos de los Pueblos Indígenas de la ONU reconoce que pueblos indígenas tienen el derecho de auto-determinación y mantención de sus instituciones propias. Este artículo investiga cómo se ejerce estos derechos en Charagua, que fue el primer "gobierno autónomo indígena" en Bolivia, después de que la mayoría de la población aprobó conversión en 2015. Exploramos la construcción de nuevas instituciones de auto-gobierno para evaluar como los líderes guaraníes están negociando autonomía, tanto externamente como internamente. El resultado de estas negociaciones es un sistema político híbrido en donde el poder es equilibrado entre un órgano ejecutivo (mandado por ley boliviana) y una asamblea deliberativa (el Ñemboati Guasu, que opera bajo normas indígenas). La prominencia de la asamblea expresa una forma significante de autonomía la cual promueve participación política intercultural y pone en práctica auto-gobierno indígena de manera importante para el pueblo guaraní. Sin embargo, porque el municipio no tiene control sobre los usos del subsuelo, and por eso no puede control las formas de desarrollo en su territorio, todavía no podemos decir que están ejercitando una autonomía tan plena y robusta como se entendió en la Declaración de la ONU.

In the article, in historical retrospect, mass holidays characteristic of the Verkhoyansk district of the Republic of Sakha (Yakutia) are considered. This area acts as a model territory, where it is possible to trace the formation of local features of the Soviet festive culture. On the one hand, it is the territory of residence of indigenous peo-ples, carriers of the cultural code of nomads and reindeer herders. At the same time, it is a zone of industrial development, where during the Soviet period there was a constant increase in the number of newcomer's pop-ulation. At the junction of ethnic traditions of different peoples, it is possible to trace the processes of accultura-tion, and in a long chronological period to see the elements of transformation of festive culture. The author, based on the analysis of various historical sources, identified local mass holidays, traced the development of the holiday, noted the local characteristics of each. It is emphasized that public festivities not only brightened life in remote settlements of Arctic Yakutia, but also united the society.

It is unfortunate that people often do judge books by their covers (and in this case, title). What this book represents, however, is not content that is 'dumbed down' but reflects an elegantly simple overview of a complex subject that is often treated as a 'deep dark secret' and is reflective of the authors profound knowledge and intuitive understanding of a wide range of Indigenous cultures and peoples that make up this continent. It makes a great introduction for the many people who share the continent with its Indigenous inhabitants but know very little about its first peoples. In the past this ignorance was possibly linked to neglect, but today often what is worse is that what non-Indigenous people 'know' in this regard can be more accurately characterised as misinformation or reductionist stereotypes that are often 'way off' the mark.

This book is an important read for a number of reasons. In an era where the term globalisation is bandied around in relation many fields of study ie , to resources, peoples, information, capital, biology, this book in its entirety attempts to address s the impact of globalisation on Indigenous communities and its people through a wide range of interdisciplinary perspective. This edited collection, therefore, brings to the fore some of the complex issues of Indigenous identity, Indigenous activism and case studies within different nation states. As a whole it attempts to answer some of the issues raised by discussions on and around Indigenous identity and relational identity. The book is well suited as a text for students and professionals in the social sciences, humanities, cultural studies, Indigenous studies and law.