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On 8 September 2016, Tsa Tsa Ke K'e (Iron Foot Place) was officially unveiled in the floor of the new Rogers Place Arena, home to the National Hockey League's Edmonton Oilers. The circular, 45-foot-diameter tile mosaic is the creation of renowned contemporary artist Alex Janvier (Denesųłiné/Saulteaux), whose remarkable career has involved fighting for artistic sovereignty and resisting settler colonialism. This mural has prompted multiple expressions and practices of Indigenous survivance, performances and gestures of state and corporate reconciliation, and exists at the edge of some of the lived realities of exacerbated biopolitical necropolitics in Edmonton. In this article, we explore the intersections of art and professional men's hockey as they coexist under ongoing settler colonialism at the end of the second decade of the twenty-first century. In post–Truth and Reconciliation Commission Canada, how do investments in public art in corporate-civic professional sport partnerships further celebrate Indigenous culture and persistent presence? And concomitantly, how do such investments continue to both obscure and intensify the genocidal conditions under which the settler nation of Canada was created, and just as importantly, continues to function? [ABSTRACT FROM AUTHOR]

In the wake of Hurricane María, Puerto Ricans in the tropical archipelago and the diaspora engaged in various forms of community organizing to confront governmental and social abandonment. Building on long-term ethnographic research and poetic analysis focused on the work of Puerto Rican poet Ana Portnoy Brimmer, I analyze poets’ critical and creative material practices that confronted histories of colonialism and engaged in forms of survivance post María (Vizenor, 2008). I argue that survivance is poiesis – a creative engagement in and with the world. Through writing and performing poems, Puerto Ricans contested state narratives about the effects of the hurricane, documented their material and diasporic suffering, and made their lives more livable through accessing necessities, such as food and water, building and reconnecting with community, and bearing witness to each other’s lived experiences. Puerto Rican life and experiences are always entangled with their environment and material world. Thus, for Puerto Ricans, survivance as poiesis is a continuous affirmation of life in the face of ongoing disasters and death through material poetic practices.

The Old Leupp Boarding School (OLBS) was a Federal Indian Boarding School in operation from 1909–1942 on the southwest Navajo Reservation. It currently exists as a historical archaeology site, and it is an important place to the local Navajos of Leupp and Birdsprings, Arizona. Due to the nature of cultural resource management projects on the Navajo Reservation, which occur prior to development, in‐depth research of Navajo archaeological sites and collaboration with the Navajo public does not usually occur. With the support of local Navajo communities, my decolonizing research documents the history of the OLBS from a Diné (Navajo) perspective, as I explore Diné survivance and resistance within the context of this school. I argue that children utilized their Diné traditional cultural foundations to survive and resist assimilation imposed upon them by the U.S. government at Leupp. In keeping with Navajo cultural norms, I incorporate non‐destructive research methods including oral history interviews with Navajo elders, who attended the OLBS in the early twentieth century, and archival research to investigate the history of the OLBS. My research contributes to decolonizing and post‐colonial anthropological/archaeological research, Navajo Studies, and Native American and Indigenous Studies. [ABSTRACT FROM AUTHOR]

Drawing on the work of Gerald Vizenor and Leanne Simpson, this article examines poetry that addresses the contemporary crisis of missing and murdered Indigenous women, girls, and two-spirit people. I argue that #MMIWG2S poetry serves as a mode of "survivance" -- a term Vizenor coined to indicate Native strategies of cultural expression that "create an active presence" in the face of colonial denial and erasure -- and as a means of "presencing" -- a term Simpson uses to indicate methods of "center[ing] and living Indigeneity" through "strategic, thoughtful processes" that produce an Indigenous "present... that is fundamentally different than the one settler colonialism creates." Making Indigenous women visible on their own terms, #MMIWG2S poetry works to extract them from the dehumanizing narratives of settler states. Because #MMIWG2S is in large part an online movement, this article considers uses of social media to disseminate poetry that claims and mourns the missing and murdered, attributes responsibility for their loss to the systemic racism underpinning occupying states, and proposes transformational modes of healing and resistance based in Indigenous knowledge and cultural practice. Analyzing poems by established writers including Marilyn Dumont, Karenne Wood, and Gregory Scofield as well as work by emerging artists such as Tanaya Winder, Helen Knott, and Sakihitowin Awasis, I find that #MMIWG2S poetry interrogates colonial and contemporary treatment of Native women as violable and disposable in ways that support and supplement parallel grassroots efforts while also offering possibilities for creating empowered Indigenous presents and resurgent futures. [ABSTRACT FROM AUTHOR]

Tied into current research on both internet memes and American Indian activist rhetoric, this article analyzes selected internet memes created by campaigners and activists concerned with the imprisonment of the American Indian Movement activist Leonard Peltier and initiates debate on the internet memes employed within American Indian activism. With unprecedented potential for quickly reaching a large number of users all over the world, the use of internet memes necessitates a variety of strategies for raising awareness, educating, and triggering political activism. At a deeper level, memes also functionalize intimately connected discourses on the power to control both knowledge and representation. The creative potential inherent in internet memes and their dissemination is discussed not only in close connection to Peltier’s conviction and the political activism that ensued as a result of his incarceration, but also analyzes underlying claims to knowing and owning “the truth” about the (presumed) unjust incarceration of a cultural leader and elder and the right to represent this “truth” within a framework of American Indian activism and politics within the United States. This rhetorical analysis helps us to understand the high degrees of cultural and political agency and resistance—the language of “survivance”—involved in these memes.

No abstract available.

Collective narrative practice can be an effective antidote to the lingering effects of trauma and violence against women. These practices acknowledge and dignify the complexity, defiance, resistance and agency of women who live with the ongoing effects of violence. Sharing ideas and resources that women have about their own lived experience can address the isolation that too many women experience after violence, and these ideas can foster solidarity and rekindle a glimmer of hope. [ABSTRACT FROM AUTHOR]

Contemporary climate fiction (cli-fi) frequently invokes the concept of apocalypse to explore the experience of living through the era of unprecedented climate change and environmental disaster that has been named the Anthropocene. Yet, as often as apocalyptic narratives are deployed to express those anxieties and experiences, they so often ignore the histories and presents of peoples who have already lived through multiple apocalypses--in particular, the ongoing violence of settler colonial exploitation of the land now called North America. Considering the role that settler colonialism has played in the development of the current crisis, we turn to two recent works by the Métis writer Cherie Dimaline and Ojibwe author Louise Erdrich to consider how the act of cultural storytelling challenges Western notions of linear temporalities. Our analysis of Dimaline's The Marrow Thieves will explore how the settler-colonial narratives of scientific progress is challenged through Indigenous storytelling and collective memory, and our analysis of Erdrich's Future Home of the Living God will examine how Indigenous modes of understanding operate through a cyclical timescape that allows for alternative methods of existing with and within the larger world. [ABSTRACT FROM AUTHOR]

My research documents the early history of the Old Leupp Boarding School, a U.S. federal Indian boarding school in operation on the Navajo Reservation from 1909-1942. In keeping with Diné (Navajo) cultural teachings, I utilize non-destructive research methods, including a critical analysis of archival records, historic photographs, and oral history interviews with Navajo elders who attended school at Leupp, to demonstrate how Navajo students and their families resisted the U.S. federal government's assimilationist educational policies during the early twentieth century. These accounts of Diné survivance and the continuance of k'e relationships demonstrate the importance and power of conducting oral history research in support of traditional archaeological work at historic Navajo sites. [ABSTRACT FROM AUTHOR]

Violence against Indigenous individuals and the land is exacerbated by the Dakota Access Pipeline (DAPL). Such violence stems from and is sustained by structures of settler colonialism. Analyzing RISE (2017), a documentary television series which followed the Standing Rock occupation, I argue the Water Protectors enacted their inherent sovereignty through strategies of survivance that delinked from settler colonialism and provided gendered relinking to Indigenous knowledges. The Water Protectors' decolonial talk presented embodied messages of Indigenous survivance that highlighted their agency to resist settler colonialism. By asserting their active decolonial presence, the Water Protectors challenged settler colonial gendered violence, constructing new realities where Indigenous peoples and the earth are decolonized. [ABSTRACT FROM AUTHOR]

Background: Experiential group facilitators must make conscious decisions to nurture Native American (NA) knowledge, dignity, identity, and integrity by shifting their theoretical perspectives and intervention practices. Purpose: This study examined group members’ experiences unique to their NA culture and identity using the Earth-centered experiential psycho-educational group counseling model. Approach: Participants included 20 NA university student members. Data were collected from two semistructured one-day group sessions followed by focus groups aimed at helping students to elicit and work through emotions and opinions about NA cultural awareness, interconnectedness, and identity through experiential exercises and group processing. Qualitative inquiry, interpretive techniques, and inductive thematic analysis of the transcripts were utilized to describe, decode, categorize, and reach consensus on themes. Conclusions: Data analyses identified three themes identical in both groups: cultural awareness and interconnectedness, belonging and being a part of nature, and NA identity and tribal self. Implications: Results provided a qualitative description of three themes that coincide with the beliefs and teachings of the Earth-Centered Group Approach. The findings suggest that the use of an immersive group counseling experience, the centering of NA traditions and collectivism, as well as attention to historical and ecological context, were key components in the success of the group experience. [ABSTRACT FROM AUTHOR]

The article examines the way the writers of the First Nations in Canada deal with the issue of survivance which implies a collective resilience. It is based upon a comparison between the first novel of Naomi Fontaine, Kuessipan (2011) and the poetry of Rita Mestokosho collected in How I see Life, Grandmother, Eshi Uapataman Nukum, Comment je percois la vie, grand-mere (2011). Both writers belong to a tradition of litterature autochtone in Quebec that has become more and more visible since the 1980s. If both writers share the paradigm of decoloniality, their aesthetics remains classical with the use of a minimalist style to express the beauty of the Innu way of life.

Indigenous screendance challenges US settler colonial constructions that drive political, environmental, and global injustices, which the Covid-19 pandemic has exacerbated. This article analyzes online workshops taught in 2020 by Rulan Tangen, Founder and Director of DANCING EARTH CREATIONS, as "movement as medicine" and "screendance as survivance." By connecting Tangen's workshops to Indigenous peoples' historical and ongoing uses of dance and the digital sphere for wellbeing and survival, we show how and why these practices provide powerful possibilities to counter settler colonial concepts of anthropocentrism, Cartesian dualism, patriarchy, and chronological time. Tangen's teaching offers ways for humans and more-than-humans—meaning land, cosmos, nonhuman animals, water, and plants—to (re)connect, drawing on the past to imagine the future and building human solidarity, which we theorize as "homecoming." Ultimately, we link our concept of "homecoming" to the Land Back movement because of the vital connections among Indigenous bodies, sovereignty, and survival.

Copyright of Canadian Oncology Nursing Journal is the property of Pappin Communications and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study utilized a mixed-methods, survey research design to explore the experiences and motivations of Students of Color who pursue doctoral studies in colleges or departments of education and the agential decisions they make to carry out their motivations. Data collection included dissemination of a 61-item survey via Qualtrics inclusive of Likert-based and narrative items. Participants included 40 respondents who were either doctoral students, candidates, postdoctoral scholars or early career scholars within two years of obtaining their doctoral degrees. Critical Race Theory and Vizenor's concept of survivance frame an understanding of how race and racism impacted the lives of doctoral Students of Color and how they enacted an active presence in their doctoral studies in spite of obstacles. Findings based on participants' narratives revealed (a) high levels of interest in addressing educational inequities and the collective advancement of Communities of Color, and (b) recurring efforts to leverage their experiences to advance praxes based on equity and social justice within their teaching and research activities. Such findings reiterate the value of recruiting and retaining doctoral Students of Color who seek to engage in Critical Race Praxis due to their unwillingness to compromise commitments to their cultural communities or anti-oppressive education. [ABSTRACT FROM AUTHOR]

While Linda Hogan scholars generally agree that in her literature of environmental justice, grieving the effects of colonised territory and culture can motivate characters to confront oppressive authority figures, scholars have not considered how representations of grief in Hogan's novels are themselves significant political acts worthy of analysis. In this article, I argue that Hogan's narrator Angel in her novel Solar Storms shows that grieving is central to Native survivance and environmental justice. In this essay, I utilise a theoretical framework based on the concepts of Native survivance and grievability to suggest how Hogan's novel uses narrative perspective and imagery to represent the role of grief in transforming victimry to survivance for the intergenerational political community of the novel. In addition, I situate the historical James Bay Project in the context of the environmental justice work of Solar Storms. [ABSTRACT FROM AUTHOR]

Joseph Boyden’s Three Day Road (2005) and Gerald Vizenor’s Blue Ravens (2014) offer literary representations of the Great War combined with life narratives focusing on the personal experiences of Indigenous soldiers. The protagonists’ lives on the reservations, which illustrate the experiences of racial discrimination and draw attention to power struggles against the White dominance, provide a representation of and a response to the experiences of Indigenous peoples in North America. The context of World War I and the Aboriginal contributions to American and Canadian wartime responses on European battlefields are used in the novels to take issue with the historically relevant changes. The research focus of this paper is to discuss two strategies of survival presented in Boyden’s and Vizenor’s novels, which enable the protagonists to process, understand, and overcome the trauma of war.

This article argues that Julia Kristeva's Powers of Horror: an Essay on Abjection lays out a theory that is not universal in its application, but rather details the violent emergence and defence of Eurocentric, colonial and orientalist subjectivities and related hierarchical social orders. The Eurocentrism found in Kristeva's political and theoretical stances are referenced, with detailed attention paid to explicating how her theory of abjection describes a brutal, colonising, psychological and social mechanism. This framework is applied to transphobia and its manifestations. It is centrally argued that gender diversity, trans rights and trans inclusivity may be the targets of multiple and compounding abjection processes. The essay concludes with looking at how young trans people are starting to refuse transphobic abjection to survive, to thrive and to revitalise gender diversity. [ABSTRACT FROM AUTHOR]

This article challenges public and private constructions of honour- related violence as they impact second-generation South Asian women and girls in Canada. While much has been written about the victims of honour killings, including high profile cases of young women killed by their families in Canada, considerably less attention and space has been given to second-generation South Asian Canadian women and girl's stories of survivance and resistance against honour-based violence (HBV). This paper moves towards storying processes of grieving and of witnessing public stories of HBV, and documents a collective writing process I undertook in collaboration with survivors of HBV. We shared narratives of grief and pain, and the power of collective storywork. The paper includes two letters that speak to the context in which second-generation South Asian women are embodying resistance and reclamation, and witnessing stories of grief, loss, love, and acceptance. [ABSTRACT FROM AUTHOR]

The Spanish Civil War (1936–1939) was triggered by a military uprising against the democratically elected Popular Front government. Away from the battlefield, this war was characterized by the politically-motivated murder of thousands of civilians, many of whom were buried in clandestine graves throughout Spain. Following Franco's victory and subsequent dictatorship, there were strong prohibitions on commemorating the Republican dead. A radical rupture in Spain's memory politics occurred from 2000 onwards with the founding of the Association for the Recovery of Historical Memory and other similar pressure groups that have organized the exhumation and reburial of the Republican dead. This article is based on fieldwork conducted in communities in Castile and León, and Extremadura as they underwent mass grave investigations. It examines the experience of theft and dispossession that occurred as part of the Francoist repression of Republicans. Accounts of these episodes focus on stolen and looted objects robbed from the dead during the killings, from the graves' post-mortem, or from surviving relatives as part of the systematic dispossession of Republican households that occurred during the war and immediate post-war period. These narratives surface with frequency during the investigation and exhumation of mass graves. Despite the fact that many are lost forever, these stolen possessions can function as powerful mnemonic objects with a strong affective and imaginative hold. The narratives of dispossession explore themes of survival, the experiences of women and children, and the impact of slow violence. By invoking theft and stolen objects, these stories highlight forms of trauma and forms of memory that may not be represented fully by the dominant investigative paradigm of the mass grave exhumation with its inherent focus on death, cataclysmic violence and the tangible, physical traces of the past. [ABSTRACT FROM AUTHOR]

This article explores the prevenance of militarization within the important cultural and political space of the powwow. Finding popular explanations of military service (such as poverty, lack of opportunity, and desired upward social mobility) insufficient in explicating the visibility of militarization, this work illustrates how colonially suppressed values have been enacted through the creation of new symbols and forms of practice. Looking to the use of warrior staffs, the Lakota sacred numbers, and the Lakota Flag Song, the article focuses on warriorhood and illustrates how traditional cultural practices are preserved through cunning navigations and transformations of colonial landscapes, allowing for a creative expression of individual and communal sovereignty. [ABSTRACT FROM AUTHOR]

For Indigenous youth in Canada, times are challenging, but the challenges youth face do not define the wholeness of their lived realities. This article focuses on applied theatre engagement, drawing on three youth participatory action research projects with Indigenous youth in three diverse contexts: in a school setting, in a youth offender jail, and with a community-based organization serving street-involved youth. It explores the significance of applied theatre approaches to research with Indigenous youth to avoid reproducing one-dimensional damage-centred narratives in favour of inspiring processes for survivance and resurgence. The discussion emphasizes the ways in which research can offer support for youth to become empowered and for others to see the youths' wisdom and hope alongside the struggles that together shape their realities. [ABSTRACT FROM AUTHOR]

In an effort to recast themselves as proponents of human rights, transnational conservation organizations increasingly look to Indigenous communities as sources of labour, knowledge, and legitimacy. In many cases, the resulting relationships are fraught with stark power imbalances and premised on flawed understandings of Indigenous practices. As a result, even the most 'people-centered' conservation interventions too often serve to accelerate the enclosure, commodification, and dispossession of Indigenous lands. In this article, we reflect on our respective collaborations with Indigenous communities in Sarawak, Malaysia, and Palawan, Philippines, who have contended with biodiversity conservation projects led by transnational NGOs. We have noticed that our collaborators navigate the projects' expectations by selectively performing, concealing, and obscuring important aspects of their lives. They do so, in part, in an effort to manage the NGOs, government agencies, and other actors vying for their cooperation. But more importantly, we argue, this is a way to defend their lands, livelihoods, and ecosystems from dispossessory pressures, including those exerted by conservation. As such, we theorize, these acts constitute a form of what Vizenor calls 'survivance' and raise important questions about the role of scholars and activists in rendering Indigenous lifeworlds (in)visible to conservation organizations and other institutions of neocolonial power. [ABSTRACT FROM AUTHOR]

Fools Crow (1986), by James Welch (Blackfeet/Gros Ventre), may seem an unlikely site of humor given that it is concerned with the tragic history of the Pikuni band of Montana Blackfeet in the nineteenth century. However, Welch foregrounds Native humor traditions central to the Blackfeet culture. This article analyzes the ways humor punctuates the narrative, taking the form of teasing sexual humor—familiar as adolescent discourse—and corrective humor that is intended to guide individuals to find their identities within the community. In highlighting Native belief systems that rely on mythical/mystical figures such as the trickster Raven, the novel is both a form of bildungsroman and an alternate history, which, although often tragic, never loses sight of the restorative aspect of humor in the quest for survival and a new future. [ABSTRACT FROM AUTHOR]

This article asks the question, what does it mean to read Nabokov's butterflies on the scale of the Anthropocene? In the first part, we establish what it means to consider literature more broadly in such terms according to its material and conceptual histories. The second part narrows our focus to principally two works by Nabokov: a scientific research article on the paleo-evolution and migration of neotropical Plebijinae and a passage from his chapter on butterflies in Speak, Memory which the author interprets as a fictionalization of his research findings. Reading Nabokov's butterflies alongside Leanne Simpson's story of eel migration and Nishnaabeg survivance reveals an "art science practice" committed to building more-than-human imagined communities, based on relationships of responsibility, on the global and deep-time scales of the Anthropocene towards a Chthulucene that centres Indigenous knowledge and being. [ABSTRACT FROM AUTHOR]

The article examines the representation of Native American urban identity in Theodore Van Alst's Sacred Smokes (2018) and Tommy Orange's There There (2018). Drawing upon Stuart Hall's and James Clifford's theories of identity and diaspora and Robert Young's distinction between the "organic" and the "diasporizing" modes of hybridity, it analyzes hybrid strategies through which these texts define their characters' complex diasporic experience and extend the literary tradition of "survivance." The paper argues that by exploring the concepts of history, community, and home and by emphasizing the narrative, imaginative, and relational aspects of their characters' traveling identities, Van Alst's and Orange's texts remain strongly rooted in Native cultural perspective, in particular the "synecdochic" sense of self and the literary trope of "homing." It also maintains that these characters' precarious diasporic situation, albeit confining, allows them the freedom to (re)imagine themselves and thereby transcend their unstable deterritorialized and transcultural position and the realities of dispersal and alienation by inventing new modes of self-coherence and cultural continuity. [ABSTRACT FROM AUTHOR]

Native women and girls suffer sexual violence at the highest rate of any demographic in the United States—primarily perpetrated by non-Native assailants. In this essay, we explore how dominant Euro-American discourses regarding trauma, sexual violence, and indigenous peoples complicate this epidemic. These discourses individualize trauma, assign it an unrealistic linear timeline that presupposes a stable subject position, and ignore the experiences of women of color. Such rhetoric renders Native bodies as disposable and disguises structural oppression by blaming women for the sexual violence committed against them. Ultimately, we argue that rhetoric of survivance, which combines survival, endurance, and resistance to assert Native presence over historical absence and perceived oblivion, creates a space in which communities disproportionately affected by violence can simultaneously practice collective coping methods while also challenging dominant discourses. To advance this argument we conduct a rhetorical analysis of the illustrated handbook, What to Do When You're Raped: An ABC Handbook for Native Girls, which was produced by a Native American women's organization to address sexual violence. We explore how four central characteristics of survivance—infinitive temporality, storytelling, collective agency, and structural critique—assert Native presence and make visible the problem of sexual violence against Native women. [ABSTRACT FROM AUTHOR]

The Chickasaw experienced many difficulties that hampered their ability to survive as a culturally significant group of people. This paper seeks to examine the connection the Chickasaw have with their unique language and how this strong connection allowed for them to begin a revitalization process to overcome culture destroying hardships. A historical analysis provides a lens for examining the impact of Indian Removal and the boarding school era on the Chickasaw. This research illustrates that resilience and pride for their culture allowed for the language revitalization process to begin. Trough this process the Chickasaw have maintained a vibrant culture. However, this research only touches on one aspect of cultural survival. To fully understand this issue it is advisable to analyze other cultural traits that have remained significant despite the historical trauma endured by the tribe.

Despite centuries of contact and conquest, Indigenous communities persist in maintaining their cultures and psychologies. Key to this success in cultural survival is the maintenance of Indigenous languages, which contain distinct worldviews. However, Indigenous languages are at risk, with fewer and fewer fluent Elder speakers. Fortunately, there remain committed groups of community educators who carry out Indigenous language education. Current mainstream teacher education programs do not typically introduce the importance of Indigenous language education to teacher candidates, who are the next generation of K‐12 teachers. We view this as highly problematic, and thus carried out a proof‐of‐concept project in which one U.S. university's American Indian/Alaska Native teacher candidates collaborated with, and learned from, Indigenous language educators during a two‐week‐long summer institute at the university. In our article, we share three main findings, based on qualitative analyses of daily‐written student journals collected during the two‐week pilot project: (a) Indigenous language education supports the social justice vision in the American Psychological Association's Multicultural Guidelines; (b) intergenerational educational opportunities are invaluable for affirming Indigenous psychologies; and (c) Indigenous community language educators do important survivance work. Our findings provide insight into how Indigenous language education is crucial for advancing education that honors Indigenous community psychological well‐being. Highlights: Indigenous language education supports the APA's multicultural guidelines and social justice vision.Intergenerational educational opportunities are invaluable for affirming Indigenous psychologies.Indigenous community language educators do important survivance work. [ABSTRACT FROM AUTHOR]

In this writing, I depart from the connections between Georges Didi-Huberman, Aby Warburg and Walter Benjamin that regard to the survivances of a transmission. By an analysis that is intrinsically linked with the logic of a veering, I aim to elaborate around the many meanings that the concept of time might receive - which here take shape through the allegories of the line and the serpent. For that, I take some formulations that work the associations between memory and history to, supported by the inside out of that functioning, reflect on the possibilities of resignification of a narrative, made possible by its temporal and dialectic dimension. In this discussion, the process of translating takes its importance by referring to the uncatchable of an image. Such condition of translating puts the interpretation as a process preserved from any definitions that intend to be definitive. [ABSTRACT FROM AUTHOR]

The article employs critical concepts from sociology and anthropology to examine the stereotype of the Vanishing Indian and disclose its contradictory character. The article argues that in James Fenimore Cooper’s late novels from the 1840s a type of American Indian appears who can be regarded as a Vanishing Indian in many respects as he displays some slight degree of assimilation but at the same time he can be found to reveal a surprising amount of resistance to the process of vanishing and marginalization. His peculiar mode of survival and his mode of living demonstrate a certain degree of acculturation, which comes close to Gerald Vizenor’s survivance and for which I propose a term critical integration. I base my study on Susquesus (alias Trackless), Cooper’s less well-known character from The Littlepage Manuscripts, a three-book family saga.

U.S. imperialism in the Philippines has led to the multiple generations of diasporic conditions of colonial amnesia and systematic forgetting of history. Its impact on the Filipinx community has left unrecorded memories and voices of immigrants silenced, and considered lost to history. This study examines the relationship between U.S. colonialism and imperialism in the Philippines and the experiences of Filipinx immigration to the U.S. through a critical Indigenous feminist lens of visual imagery and storytelling. Given that many of the experiences within the Filipinx diaspora in relation to the American Empire have been systematically forgotten and erased, this study utilizes family photographs in framing the challenges and reinscribes harmful hegemonic U.S. colonial and imperial narratives. With a combination of semi-structured interviews and photo analysis as a form of visual storytelling, the family photographs within the Filipinx diaspora may reframe, challenge, and resist hegemonic U.S. colonial and imperial narratives by holding memories of migration, loss, family belonging, and community across spatial and generational boundaries that attempt to erase by the U.S. nation-state. Results shed light on resistance and survivance through bayanihan (community care) spirit.

Health inequity scholars, particularly those engaged with questions of structural and systemic racism, are increasingly vocal about the limitations of "resilience." This is true for Indigenous health scholars, who have pushed back against resilience as a descriptor of modern Indigeneity and who are increasingly using the term survivance. Given the growing frequency of survivance in relation to health, we performed a scoping review to understand how survivance is being applied in health scholarship, with a particular interest in its relationship to resilience. Results from 32 papers indicate that health scholars are employing survivance in relation to narrative, temporality, community, decolonization, and sovereignty, with varying degrees of adherence to the term's original conception. Overwhelmingly, authors employed survivance in relation to historical trauma, leading us to propose the analogy: as resilience is to trauma, so survivance is to historical trauma . There may be value in further operationalizing survivance for health research and practice through the development of a unified definition and measurement tool, ensuring comparability across studies and supporting future strengths-based Indigenous health research and practice.

The article examines the way the writers of the First Nations in Canada deal with the issue of survivance which implies a collective resilience. It is based upon a comparison between the first novel of Naomi Fontaine, Kuessipan (2011) and the poetry of Rita Mestokosho collected in How I see Life, Grandmother, Eshi Uapataman Nukum, Comment je perçois la vie, grand-mère (2011). Both writers belong to a tradition of littérature autochtone in Québec that has become more and more visible since the 1980s. If both writers share the paradigm of decoloniality, their aesthetics remains classical with the use of a minimalist style to express the beauty of the Innu way of life. [ABSTRACT FROM AUTHOR]

The ignorance of many Canadians regarding residential schools and their traumatic legacy is emphasised in the reports of the Truth and Reconciliation Commission (TRC) as a foundational obstacle to achieving reconciliation. Many of the TRC's calls to action involve education that dispels and corrects this ignorance, and the commission demands 'age-appropriate curriculum on residential schools, Treaties, and Aboriginal peoples' historical and contemporary contributions to Canada' to be made 'a mandatory education requirement for Kindergarten to Grade Twelve students' (Calls to Action 62.i). How to incorporate the history of residential schools in kindergarten and early elementary curricula has been much discussed, and one tool gaining traction is Indigenous-authored picturebooks about Canadian residential schools. This article conducts a close reading of Margaret Pokiak-Fenton and Christy Jordan-Fenton's picturebook When I Was Eight (2013). The picturebook gathers Indigenous and settler children together to contest master settler narratives regarding the history of residential schools. Using Gerald Vizenor's concept of 'survivance' and Dominick LaCapra's notion of 'empathic unsettlement', the article argues that picturebooks work to unsettle young readers empathetically as part of restorying settler myths about residential schools and implicating young readers in the work of reconciliation. [ABSTRACT FROM AUTHOR]

Between 1943 and 1945, the Kooskia Internment Camp (KIC) in north central Idaho was home to 265 Japanese American men. As detainees of the U.S. Department of Justice, these individuals were treated as foreign prisoners of war and were therefore subject to the conditions of the 1929 Geneva Convention, which guaranteed the right to adequate health care. In 1943, the internees created a petition demanding improved health care and recreational opportunities. The remains of oral-hygiene products recovered archaeologically at Kooskia, such as toothpaste tubes, dentures, and mouthwash, and a review of wartime advertisements for these products suggests that dental health was a means of both assimilation into mainstream American culture and maintenance of Japanese ethnic character. This article examines the petition and dental artifacts as acts of “survivance” and “residence” by the Japanese American internees at Kooskia. [ABSTRACT FROM AUTHOR]

This article explores the relationship between the life history narratives of Mapuche women elders and the theme of protest, making three central points. First, these narratives can contribute to understanding Mapuche protest against ongoing colonialism. Second, highlighting these stories is itself a protest against the absence of women elders' voices in most narrations of the collective struggle, as well as in academic theorizing about indigenous movements and decoloniality. And third, in the narratives, the women express protest against the portrayal of indigenous women as mere victims, instead projecting themselves as survivors and creators, whose knowledge is essential to envisioning decolonized futures for all. [ABSTRACT FROM AUTHOR]

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From the moment small consumer cameras became available in Australia in the early twentieth century, Ngarrindjeri people embraced photography as a means to record their history, and represent their families, aesthetic traditions, and worldviews against the perilous times of attempted assimilation by the state, including the rampant forced removal of Aboriginal children that came to be known as the Stolen Generations. In analysing a collection of rare historical photographs from this period, taken by Ngarrindjeri photographers and retained in Ngarrindjeri families, we bring the perspectives of contemporary Ngarrindjeri Elders to bear. Significantly, the photographs can be observed to operate both as a rich counter archive to colonial representation and settler memory, and as esteemed cultural objects capable of drawing the weight of the ancestral past into the present moment, thereby tangibly enlivening cultural and spiritual connections generationally today. Our exploration in this article provides new theoretical perspectives and fresh historical insight into the ways in which photography has been substantially deployed by an Australian Aboriginal nation as a subtle and potent tool to assert self-determination, document survivance, and enact visual sovereignty. [ABSTRACT FROM AUTHOR]

This article introduces paintings by Pintupi/Luritja‐Arrernte town camp artist Kunmanara M. Nampitjinpa Boko from the Tangentyere Artists group in Alice Springs and discusses a project we began together before her death, to explore new media futures for her graphic desert narratives. I argue that Kunmanara’s figurative and entextualized images articulate a specific central Australian mode of “survivance” and perform the “precarity” of their emergence through an aesthetic I call “vocal listening.” The artworks carry a new desert art “aura” linked to lived experiences of a bush‐station‐mission‐community‐outstation‐town camp‐town landscape that might “migrate” into animated, immersive, and interactive new media forms. [ABSTRACT FROM AUTHOR]