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Anthropological ethnography has a history of examining the identities of Native American peoples under color of settler colonialism. Here, two Blackfeet stories illustrate and interrupt the unsolicited integration of settler colonialism into Indigenous identity. While some accounts of Indigenous stories delivered by non-Indigenous ethnographers are similar in storyline to those relayed by Tribal members, they are not the same. Blackfeet understandings of roles and relationships verses those shaped and influenced by colonialism are evident in our stories, as emphasized by commitment to community outside the confines of patriarchy or gender. Indigenous peoples too often learn their identity through the unfortunate construct of settler colonialism. Exploring Blackfeet stories in the voice of the ancestors creates a glimpse into Blackfeet beliefs beyond the confines of settler colonialism, thus allowing a “how did we get here from there” examination of identity not previously considered under the direction of non-Indigenous gatekeeper ethnographers. [ABSTRACT FROM AUTHOR]

As Australian higher education grapples with its colonial history, there has been significant attention to recruiting Indigenous students. However, while we have seen increases in Indigenous participation, males lag significantly behind. Very few Indigenous males enter university and even fewer enter the upper echelons of the stratified higher education sector. In this paper, we investigate the experiences of four Indigenous young men who attended an elite Australian higher education institution. Central to our analysis is how their identities are realised in relation to their sense of Indigeneity and Western ways of knowing, being and doing. In capturing the complex identity work of young Indigenous men, we report on three themes present in the data: feelings of alienation and isolation; identification with their Indigenous identity; and how they view higher education in shaping their futures. How these young men navigate selective institutions speaks to debates regarding non-traditional and historically excluded student populations in elite spaces as well as the decolonisation of higher education. [ABSTRACT FROM AUTHOR]

The main inhabitants of Byans, Chaudans and Darma, three adjacent Himalayan valleys in the Mahakali (Kali) drainage system, call themselves "Rang" in their own languages. Their homeland, which has long constituted part of the extensive frontier between South Asia and Tibet, has been politically divided between Nepal and India for nearly two centuries. Even though the Rang have maintained their socio-cultural unity across the international border, the Rang in India and the Rang in Nepal have had to deal with different minority policies and discourses as citizens of one of the two states, coping with various "foreign" ethnonyms as well as meta-level categories such as "scheduled tribe", jan(a)jāti and "indigenous people". Primarily based on my ethnographic fieldwork in Darchula district in Far Western Nepal and elsewhere, this paper discusses how the Rang in Nepal have coped with changing institutional frameworks and discourses on minority populations on both sides of the Mahakali or Kali River. [ABSTRACT FROM AUTHOR]

Recent studies have identified inequality in the distribution of air pollution attributable health impacts, but to our knowledge this has not been examined in Canadian cities. We evaluated the extent and sources of inequality in air pollution attributable mortality at the census tract (CT) level in seven of Canada's largest cities. We first regressed fine particulate matter (PM2.5) and nitrogen dioxide (NO2) attributable mortality against the neighborhood (CT) level prevalence of age 65 and older, low income, low educational attainment, and identification as an Indigenous (First Nations, Métis, Inuit) or Black person, accounting for spatial autocorrelation. We next examined the distribution of baseline mortality rates, PM2.5 and NO2 concentrations, and attributable mortality by neighborhood (CT) level prevalence of these characteristics, calculating the concentration index, Atkinson index, and Gini coefficient. Finally, we conducted a counterfactual analysis of the impact of reducing baseline mortality rates and air pollution concentrations on inequality in air pollution attributable mortality. Regression results indicated that CTs with a higher prevalence of low income and Indigenous identity had significantly higher air pollution attributable mortality. Concentration index, Atkinson index, and Gini coefficient values revealed different degrees of inequality among the cities. Counterfactual analysis indicated that inequality in air pollution attributable mortality tended to be driven more by baseline mortality inequalities than exposure inequalities. Reducing inequality in air pollution attributable mortality requires reducing disparities in both baseline mortality and air pollution exposure. Plain Language Summary: Is air pollution attributable mortality equally distributed within cities? What population characteristics drive inequalities? Does the degree of inequality differ between cities? To what extent are inequalities in air pollution attributable mortality driven by exposure inequalities versus baseline mortality inequalities? In this study of seven Canadian cities, we found that neighborhoods with a higher prevalence of low income and Indigenous identity had significantly higher air pollution attributable mortality. However, there were different degrees of inequality among the cities. Inequality in air pollution attributable mortality tended to be driven more by baseline mortality inequalities than exposure inequalities. Key Points: Census tracts with a higher prevalence of low income and Indigenous identity had significantly higher air pollution attributable mortalityThe magnitude of inequality differed among seven Canadian citiesInequality in air pollution attributable mortality tended to be driven more by baseline mortality inequalities than exposure inequalities [ABSTRACT FROM AUTHOR]

Research into humour in Indigenous Australian fiction is strikingly rare, even when compared to studies on humour in traditional Indigenous societies. As a consequence, when channelled through fictional prose, Indigenous humour rarely "receives any echo" (Bergson). One case in point is Gayle Kennedy's novel Me, Antman & Fleabag (2007). Kennedy's text, despite being marketed as humorous and winning the prestigious 2006 David Unaipon Award, has attracted a handful of minuscule reviews. The paper discusses distinctive "elastic polarity" of humour (Boskin) in Kennedy's text, which simultaneously denies and affirms. By analysing the way in which her narrative debunks social and racial stereotypes of Indigenous and non-Indigenous Australia, the paper argues that her double-edged humour produces a site of cultural negotiations necessary for understanding complexities of contemporary Indigeneities and contemporary Australia. [ABSTRACT FROM AUTHOR]

This paper presents the problems of a lost identity in My Place, an Australian aboriginal autobiography by Sally Morgan. Albeit literary critics have questioned the 'indigeneity' and 'reality' concerning the narration of stolen generation, this paper situates the reading of My Place within the issue of (un)making and recuperation of sociocultural consciousness of the self. Through the lens of rememory as an exercise of recollection and rediscovery of the past, the analysis focuses on the triangulation of the themes of self, culture, and consciousness as represented in My Place. The findings indicate that rememory as illustrated in My Place, is evident in the protagonist's exploration of her personal history, her discovery of cultural/racial history, and her realisation of the double consciousness that comes with being a member of the aboriginal community. [ABSTRACT FROM AUTHOR]

"City of Dispossessions: Indigenous Peoples, African Americans, and the Creation of Modern Detroit" by Kyle T. Mays explores the history of Detroit, focusing on the erasure and whitewashing of the city's Black and Indigenous inhabitants. Mays examines the dispossession of land, identity, and spaces experienced by these communities, highlighting the violence that enabled settler claims. However, Mays also discusses the resilience and resurgence of Black and Indigenous communities in Detroit, emphasizing the importance of understanding and highlighting their histories. This book offers a unique perspective on the intersections of Blackness and Indigeneity within urban contexts and is recommended for those interested in these topics. [Extracted from the article]

Jill Carter has spearheaded the interpretive practice of "red reading," wherein a canonical text is read through an Indigenous perspective, and has proven the validity of approaching traditional texts or problems through a decolonized or non-European method. To date, the red reading methodology has been most noticeably used to decentralize a Eurocentric reading of Indigeneity in North American literature, though as this article illustrates, the concepts of red reading can be expanded to analyze texts from across temporal and cultural periodization, which allows us to approach texts from a new perspective. In red reading a text like The Book of Margery Kempe, with its emphasis on holism and fluid consciousness, we can reach past the orality and textuality at the forefront of the text to interrogate and explore the liminality of a third (ghostly) consciousness. [ABSTRACT FROM AUTHOR]

The article discusses the importance of studying indigenous and tribal populations, particularly in relation to their collective rights and self-determination. It highlights the lack of a universal definition of "indigenous" and the emphasis on self-identification and the connection to their territories and natural resources. The article also addresses the use of terminology, with a preference for the term "indigenous" over "tribal." It provides statistics on the global indigenous population and their vulnerability, poverty rates, and role as custodians of land and biodiversity. The Human Rights-Based Approach to Data is mentioned as a framework for data collection that respects the rights and identities of indigenous peoples. The author emphasizes the need for research on these populations to be conducted with attention to these complexities and international standards. [Extracted from the article]

This document contains abstracts from the International Journal of Psychology. The first abstract focuses on the development of racial identity frameworks among African Americans. The second abstract explores the relationship between language and ethnic identity among indigenous peoples in the Republic of Sakha. The third abstract compares the perception of emotional valence among Indian, Chinese, and Mexican participants. The fourth abstract investigates the potential positive impact of cross-categorization strategies on reducing stereotypes of Han nationalities towards minorities in China. The study suggests that cross-categorization can improve the evaluation of minorities and contribute to better ethnic relations. The study also examines the concept of "social self" in relation to cross-categorization. [Extracted from the article]

Review of: Navigating Chamoru Poetry: Indigeneity, Aesthetics, and Decolonization, Craig Santos Perez (2021) Tuscon, AZ: University of Arizona Press, 254 pp., ISBN 978 0 81653 550 7 (pbk), US$35 [ABSTRACT FROM AUTHOR]

The whānau, or family, that consists of members of the New Zealand Studies Association (NZSA) and that meets once a year at the Association's hui, or conference, is a rich gathering of delegates old and new. In the last year NZSA lost three distinguished colleagues from its whānau: Fay Weldon, John Dunmore and Grant McCall. Members of the whānau may depart, but they remain alive through their words, contributions and debates. Two of the four articles in this issue are extensions of papers given at NZSA's 2023 conference in Stockholm-Turku and this includes a contribution by Witi Ihimaera, who was one of the conference keynote speakers. Questions of indigeneity, identity and Māoritanga are vital to both these articles. They are also important to a third article, which examines taonga pūoro as cultural artefacts that can assist in reconsidering the extent of where the Indigenous peoples of Aotearoa came from. A fourth article on Indonesia's annexation of West Papua and the role of the United Nations, also adopts a revisionist approach. [ABSTRACT FROM AUTHOR]

The rukas (ancestral houses) of the Mapuche people in the Neoliberal metropolis of Santiago de Chile appear as anachronisms. Existing literature to this date has analyzed them as cultural expressions detached from issues of property. However, this article insists on bringing together studies on Indigenous property –the majority of which are concentrated in the south of the country– with the struggles of the indigenous population for the control of access to urban land. The interviews for the research presented here included coordinators and participants of several rukas, and officials of different state institutions related to indigeneity and city building. The results show how Mapuche associations perform the precarium-tenured sites by drawing on the ancestral and mobilizing memories of dispossession. In contrast, the landowning institutions stage a performance of their absolute control of property as a neoliberal space of rational choice and self-interest. The article ends by insisting on the importance of studying performances of property to understand the social production of habitat in the Neoliberal city. [ABSTRACT FROM AUTHOR]

In this article I revisit debates about the socio-cultural importance of place and permanence in a hypermobile world order. I zoom in on everyday practices in a small municipality located in the Austrian Nock mountains region which is at once characterized by a history of cross-border mobilities and pronounced support for nativist ideas and parties. I shed light on the experiences and perspectives of village inhabitants who detest liberal ideals about cosmopolitan forms of belonging, instead insisting on tropes of indigeneity and place attachment (Heimatverbundenheit). I argue that rather than writing such sentiments off as backward, traditionalist ways of relating to the world, social scientists need to pay attention to them. They make visible a deepening chasm between scholarly imaginaries about mobile, cosmopolitan identities and people's lived experiences in an increasingly fragmented global political arena. Taking the lived antagonisms of a hypermobile world order seriously, I aim critically to examine ideas of movement, place and cosmopolitanism pervading modern thought. [ABSTRACT FROM AUTHOR]

This essay analyzes the representational work and institutional reception of two contemporary transnational icons, singer/actress Amara La Negra and actress Yalitza Aparicio. The author argues that Amara La Negra and Yalitza Aparicio disrupt the dominant trope of racial ambiguity circulating in transnational media representations of Latina womanhood. In doing so, these two public figures rupture hegemonic racial ideologies embedded in colonial regimes via their self-fashioning in media. This essay also documents how Amara La Negra and Yalitza Aparicio are received by various media outlets in both English-and Spanish language markets in order to understand how their representations register within current racial formations in the Americas. The analysis reveals that Amara La Negra and Yalitza Aparicio perform both legible and illegible representational labor because while their presence and activism broadens the contours of how Latinidad is depicted globally, their messages are deemed illegible or threatening depending on the media context. In particular, within English-language media they are deemed as the exotic, foreign Other while in Spanish-language media their claims to Blackness and Indigeneity are either outright refused or ridiculed. [ABSTRACT FROM AUTHOR]

The land, 'things'/objects, and memory in the form of narratives and metaphors are intricately bound together. They all constitute the iconography of a shared set of ideas, beliefs, feelings, values, practices, and performances that objectify collective identities. Respectively, these complex entangled tangible and spiritual/invisible indices of identities situated in places deserve special archaeological devotion. However, since African archaeology and history remains trapped in Eurocentric colonial metanarratives, indigenous epistemologies and ontologies have somehow remained on the margins of knowledge production processes. This deliberate erasure and silencing continues to impede archaeology's capacity to explore hidden meanings and values that people imbue to places and landscapes through time. Owing to this setback, multiple precolonial group identities in parts of Zimbabwe, South Africa, Botswana, and Mozambique such as Torwa, Twamamba, Rozvi, Singo, and Venda, among others, remain vague and subjectively tied to the archaeology of Butua/Torwa (AD 1400–1644) and Rozvi (AD 1685–1830) state systems. The failure to read the landscape as both a repository of memory and an agent for collective identities continues to compound our archaeological challenges. Against this background, Rozvi oral narratives and the Insiza cluster Khami-phase sites in southwestern Zimbabwe are subjected to renewed scrutiny. Following a critical review of colonial archives and Rozvi traditions, it turned out that instead of contradicting 'science', oral traditions actually amplify our reading of the archaeological record, only if handled properly. [ABSTRACT FROM AUTHOR]

In a Latin American historical context in which the State opens opportunities for the promotion of diversity while depoliticizing the identity of indigenous peoples and the struggle for their rights, some Peruvian collectives are developing novel and creative initiatives in favor of Quechua, deploying linguistic agency and activism in close connection with other citizen concerns. Some of these groups, made up mainly of young people, choose to act outside the state, rejecting state language policies outright, while others take advantage of the funding options and symbolic recognition that officialdom offers them. Based on the review of two cases that we consider representative of both positions, the Quechua for All project and the Puriyninchik Association, we propose that the relationship with the State constitutes a relevant axis for observing Latin American language activism, and we examine the challenges and possibilities faced by the collectives as they move along these paths. [ABSTRACT FROM AUTHOR]

This article aims to rescue the life story of an indigenous woman thinking about her body-territory in the process of self-recognition, from decolonial, feminist and frontier theoretical references. As a methodology, we bet on the hybridization of narrative tools with the ethical-political perspective of decoloniality. For the construction of the narratives, field diaries, open interviews, photographs and the researcher’s writings were used. The question of indigenous identity is complex, since it deals with subjective as well as collective processes. However, we can see that, contrary to what we have given by identity as something that is static, typical of modernity, the life history studied reveals identity much more as a flow, movement and transformation, in which the idea of body-territory it is fundamental since we are all part of this living organism that is the earth. [ABSTRACT FROM AUTHOR]

The purpose of this article is to relate the very important question of the autonomy of indigenous peoples to freely make decisions about their life with the notion of indigeneity, reconceptualised as a socially constructed and deeply contested resource. Resources are more than mere static assets or quantities of matter waiting to be measured, explored or protected. Something becomes a resource through joint processes of quantification, valuation, and normalisation. Along these lines, indigeneity is not just the ascertainment of something or someone in relation to 'somewhat else', but a nexus of indigenous peoples' self-realisation and political intervention. To be indigenous is to exist politically in space and in relation to antagonist forces and processes that constantly downgrade their ethnic and social condition. Indigeneity is, thus, a resource that presupposes the value and the fight for their rights and for other (so-called) indigenous resources found in their lands. The main contribution here is the claim that indigeneity is a ground-breaking resource and a reaction formulated in the interstices of the old and new machineries of market-oriented coloniality. Indigeneity is reinterpreted as a special, highly politicised resource that directly and indirectly opposes processes of world grabbing and the appropriation of other territorialised resources from indigenous areas. It is concluded that indigeneity, as a resourceful resource, has become a key factor in the process of external and internal recognition, which galvanises political mobilisation and instigates novel forms of interaction. What makes indigenous peoples more and more unique is also what makes them share a socio-political struggle with allied, subaltern social groups. [ABSTRACT FROM AUTHOR]

The 2020 crime thriller web series Paatal Lok featured a Nepali trans woman by the name of Mary Lyngdoh who is referred to as 'Cheeni' (a racial epithet for persons from India's Northeast region and East Asia). The series has been lauded for its inclusive representation of a transgender actor, Henthoi Mairembam from Manipur, yet the choice of a Khasi name, 'Mary Lyngdoh', for a Nepali character as well as the use of 'Cheeni' as an alias raise multiple questions about racialization and queer politics in India. This arbitrary racialized characterization in Paatal Lok and its queer Northeast representation can serve as critical points of departure to examine the emerging LGBTQ politics in Northeast India. This paper attempts to highlight the convergences and incommensurability of LGBTQ politics in the region, particularly in Manipur, with that of mainland India. Against the backdrop of the history of militarization and conflict in Northeast India, LGBTQ individuals migrants from the region are further racialized in India's metropolitan centers. This geopolitical alienation is felt by LGBTQ persons from the Northeast at the scale of the body. LGBTQ politics in Manipur represents a new form of resistance that introduces 'Indigeneity' as an identity and an epistemic category to counter the assimilationist projects of Hindutva's authoritarian nationalism. [ABSTRACT FROM AUTHOR]

2022 marked the 70th anniversary of the publication of Luis Lara's Yanakuna, one of the seminal books of Andean literary indigenism. The novel has a rebellious and disruptive quality, not only because the protagonist is the most endearing female indigenous rebel in Bolivian literature, but also because it takes distance from traditional literary indigenism in how discusses the historical relationship between indigenous and national modernity. Following Hayden White's analysis of "explanation by emplotment," this article analyzes the tensions generated by the tragic mode of emplotment in the novel as a strategy to displace the vindictive romance of traditional indigenist narratives, and to construct the image of the indigenous as a modern identity in tension with the affirmation of national modernity. [ABSTRACT FROM AUTHOR]

In recent times, Nigeria and Ghana have experienced bloody conflicts between herders and farmers. Studies identify indigeneity and citizenship struggles as causal factors of the conflicts. Ghana and Nigeria have implemented policies and legislations to manage herders and farmers conflicts. Because scholarly engagement with the policies and legislations are relatively scant, the ways in which indigeneity and citizenship struggles are subtly ingrained in the provisions of the legislations and policies are yet to be unraveled. This study explores indigeneity and citizenship struggles in Ghana and Nigeria and how they foreground state policies and legislations for managing the conflicts. [ABSTRACT FROM AUTHOR]

Copyright of Nueva Revista del Pacífico is the property of Universidad de Playa Ancha de Ciencias de la Educacion 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.)

Tribal identity is often seen within the binaries of tradition and modernity, thereby detracting us from recognizing the distinctiveness of indigenous tribal identity. Based on the empirical evidence collected from the Eastern Indian state of Jharkhand, this article explains how changes in the social substratum have influenced the adaptations to India's Scheduled Tribes and Other Traditional Forest Dwellers (Recognition of Forest Rights) Act, 2006, popularly known as the Forest Rights Act. It consciously deploys both traditional customs and modern law, without succumbing to either for advancing material claims over land and forest resources. However, in so doing, the article argues that tribal identity is a diffracted phenomenon that is mediated through region-specific historical conjunctures. [ABSTRACT FROM AUTHOR]

Though I am not a linguist by trade, writing "of" (rather than "about") literary philosophy in Maltese with the intent of exploring the interrelationship between the experience of the contingent self, displacement, and the pain of beauty, becomes a linguistic affair. In this paper I explore how doing philosophy in Maltese brings one to engage with disciplines in which one was entirely educated in other languages (in this case, primarily in English and Italian), and how this opens new opportunities that move inwards as well as outwards. This aspect of directional thinking, as it were, also enters those immanent and external spheres by which phenomenology and aesthetics are put in play. This refers to how the "musk" of one's language (a term whose linguistic use I first encountered in Seamus Heaney's take on poetry's indigeneity), is bound to carry one's aesthetic imaginary onto a wide horizon whose boundaries could only be likened to the porousness of rubble walls. Such rubble walls – these ħitan tas-sejjieħ (in Maltese) – tend to mark territories while facilitating a high degree of fluency between them, to the extent that we could speak of the pattern of bocage as a contingency of meaning just as the pattern of bricolage implies an act of an intentional weaving. This paper reflects on the process of writing in Maltese as a means by which contingency as an approach to living and thinking, remains core to the understanding of how the self is immersed in what we broadly identify with the poetics (and therefore, the making) of the Mediterranean imaginary. [ABSTRACT FROM AUTHOR]

I present a critical ethnographic documentation and analysis of the human-snake transformation tradition among the Indigenous Khasi Communities in Northeast India. I look at how traditional knowledge about the folklore of water is conceived through the first- person transformative experience of dreaming. This then catalyzes community responses to 'were-snakes' in multi-level contexts. This article is based on data from ethnographic fieldwork carried out with eight were-snakes over the course of seven years. Water is the generic resource, the 'tradition-trope', and it is used as an analytical category to look at all the oral narratives connected with the tradition, becoming a communicative modality through which clan, transformation, ecology, and further, the social organization of the Indigenous Christian community are processed. [ABSTRACT FROM AUTHOR]

What exactly do we mean by 'Indigenous' and 'Indigeneity'? This article traces the history and contours of both colonial forces and Indigenous peoples' efforts to define 'Indigenous' and considers how religion--for both Indigenous and non-Indigenous peoples--has simultaneously been de- fined, denied, and recognized. The article begins by highlighting the challenges surrounding terminology used to describe Indigenous peoples and Indigenous religious traditions, drawing attention to the power of vocabulary to structure knowledge. Drawing from historical and contemporary perspectives, the article then moves to the efforts of colonial forces to quantify and erase Indigeneity, the unique challenges of Indigenous recognition in Africa and Asia, the transformative potential of Indigenous perspectives in shaping international human rights discourse, and the power of social media to enact change. The discussion ends by spotlighting Indigenous research methodologies. [ABSTRACT FROM AUTHOR]

Although the Guatemalan population is made up of 53% Indigenous peoples, there is a certain belief according to which Indigenous peoples are still currently associated with underdevelopment, inferiority, submission, and exploitation, causing the belief that, for many, being Mayan is not synonymous with identity, but with poverty, neglect, and inferiority. Through a biographical–naturalist study, we delve into how Guatemalan teachers experienced not only their Mayan being, but also how the construction of their identity was gestated in schools. After carrying out the data analysis process, we underline and describe how the Mayan culture, worldview, and language still constitutes a difficulty and an obstacle to the construction of the personal identity of Indigenous peoples in Guatemala. We describe the experience lived in monolingual and monoethnic schools in which not only is the Mayan culture not recognized, but the use of the language and its expression are prohibited. We review the repercussions that the actions of the political agendas have on the key of recognition, highlighting how, beyond the legislative indications, it is the involvement and personal actions of teachers that is making it possible to make known and recognize the Mayan culture. [ABSTRACT FROM AUTHOR]

Copyright of ESSACHESS is the property of ESSACHESS 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.)

Copyright of Letras (Lima) is the property of Letras, Facultad de Letras y Ciencias Humanas. Universidad Nacional Mayor De San Marcos 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.)

Indigeneity is usually framed as modernity's Other. It is a narrative that confrines indigenous peoples to a place of deprived marginality or exotic romanticism. This perception is especially prevalent in mainstream visual representation of Indigenous people. In this photographic series, I seek to challenge the dichotomy between tradition and modernity by overlapping seemingly disparate elements such as traditional textiles and modern architecture. I started this exploration by mimicking early 19th century ethnological photography and current neoliberal multiculturalist imagery. In both cases, I use my own body, as an Indigenous woman of Aymara origin, to explore the mechanisms through which historical heritage operates simultaneously as emancipatory resistance and neocolonial oppression. [ABSTRACT FROM AUTHOR]

The discussion explores the work of Kent Monkman in view of questions of indigeneity in the visual arts by drawing on the concept of the post-Indian created by the Anishinaabe author and theorist Gerald Vizenor and the fugure of the urban earthdiver, where he re-imagines the earthdiving trickster of Native American Indian creation myths as mixedblood contemporary worldmaker and decolonial agent of change. The propositions inherent in the work will be discussed in relation to notions of the post-abyssal and an ecology of knowledges by Boaventura de Sousa Santos and the conception of "de-linking" as decolonising put forward by Walter Mignolo. [ABSTRACT FROM AUTHOR]

Pretendianism is a problem in academia (and of whiteness). Its long-standing existence is well researched and analyzed in the academic record, and it has been brought to wider audiences through news and social media. In response, task forces, committees and advisory councils are being created in universities to determine stronger identity validation policies, with emphasis on engaging relationships with local Indigenous nations, communities, elders, and knowledge holders. Policy making, including processes and procedures of identity validation, will be a powerful apparatus going forward to administer indigeneity in universities. This approach will also lead to the intensification of Indigenous definition and regulation by predominantly non-Indigenous institutions. This article proposes a set of complementary extrapolicy practices addressing pretendianism worth exploring and that emerge from the everyday embodied vantage points of Indigenous academics. We must (continue to) name whiteness, model Indigenous relationality and learn from Indigenous women's leadership. [ABSTRACT FROM AUTHOR]

For decades, indigenist anthropology has been considered indefensible in Mexico. Its conception of Indigeneity persists, however, as a resource for national heritage and identity construction. This article analyses works on Indigenous peoples by prominent Mexican scholars and traces their links to contemporary heritage narratives and practices. It discusses how a national anthropological historiography, embedded in a secularizing ideology and state project, has generated a popular, transhistorical view of Indigenous peoples as embedded in a world of religious belief. I contend that this gaze has a dematerializing discursive effect, dissociating Indigenous peoples, past and present, from material agendas and practices. This is a dispossessive narrative tradition that is being regenerated through the framework of intangible heritage. [ABSTRACT FROM AUTHOR]

The recent proliferation of settler colonial and Indigenous studies of Palestine have addressed the historical and present-day enclosure of Palestinian land, yet the question of 'indigeneity' is underexamined in this literature. Claims to indigeneity in Palestine straddle varied definitions: a racial category; as constructed through the colonial encounter or preceding colonialism; and as a local relation or an international juridico-political category. Using discourse analysis and ethnography of a specific Palestinian sustainable agriculture initiative, I show how for Palestinians, claiming indigeneity brings into tension potential political economic gains, social relations of struggle, and discursive formations of collective subjectivity. A valorisation and commodification of indigeneity as a racial category narrows notions of indigeneity to the biological-cultural, offering challenges for Palestinian struggles for sovereignty. I conclude by asking what theorising from Palestine offers to Marxist theories of racial capitalism and settler colonialism, and whether indigeneity can exceed its commodification. [ABSTRACT FROM AUTHOR]

The feral horses of the Australian Alps—"brumbies", as they are usually called—have occupied considerable space in settler-Australian culture since the 1890 publication of "The Man from Snowy River". From the 1980s onwards, brumbies have been culled periodically to preserve "native" alpine ecosystems, which have not evolved to support hoofed animals. Such culls, however, are often highly controversial. This article uses Sara Ahmed's concept of affective economies to explain why the culling of brumbies generates such heated debate and intense public outpourings of emotion. I relate the hyperaffective public performances of brumby supporters to a crisis in settler identity in Australia: as Indigenous activism has undermined the legitimacy of settler claims to belonging, some settlers have begun to use brumbies to assert their own kind of indigeneity. [ABSTRACT FROM AUTHOR]

This paper aims to make a contribution to ongoing debates in decolonial, indigenous, and island geographies through a case study of the Okinawan indigenous movement and its recent encounter with a neo‐nationalist, and in effect neocolonial, movement. The Okinawan indigenous movement emerged against the backdrop of the continuing US military presence on Okinawa Island, which is the direct result of the post‐war American military occupation and continues to be maintained by Japanese post‐colonial policies. In the early 2000s, the movement achieved indigenous recognition by United Nations human rights bodies, which have since issued recommendations to the Japanese government to implement protective measures for the islanders, including indigenous land rights measures that are hoped to alleviate the militarised colonial situation. Not only does the Japanese government continue to ignore the recommendations, but the Okinawan indigenous movement today also confronts a new form of neocolonialism. In the past few years, a group of neo‐nationalists and conservative politicians have initiated a countermovement against the Okinawan indigenous status. They have mobilised the unpopularity of the term 'indigenous people' in Japanese ('senjūmin') among Okinawans as a pretext for demanding the retraction of the recommendations. The case study shows that the different conceptualisations of decolonisation and indigeneity represent not only an analytical usefulness but also an empirical importance for they create a space in which these ideas can be (ab)used to both promote and hinder a decolonial pursuit of the reappropriation of colonised (is)lands. It illustrates a particular geopolitics of knowledge in which different actors mobilise different understandings of decolonisation and indigeneity for a decolonial or neocolonial end. The paper concludes with a discussion of the challenges for decolonial geographies that arise from the present study. This article aims to contribute to decolonial, indigenous, and island geographies through analysis of the Okinawan indigenous movement and its recent encounter with a neo‐nationalist movement. It illustrates a particular geopolitics of knowledge in which the ideas of decolonisation and indigeneity can be (ab)used to both promote and hinder the same decolonial project. The case study highlights decolonial challenges that continue to exist in the conceptual and practical applications of 'indigenous peoples' and their land rights. [ABSTRACT FROM AUTHOR]

This article analyses the national strike in Ecuador in June 2022, which paralysed most of its cities and roads for 18 days. The uprising has relevance for understanding the historical path of Indigenous movements in Latin America. We address two main questions. First, we analyse the 2022 uprising in the context of the extended timeframe of Indigenous revolts stretching back to 1990, considering what this popular mobilization tells us about recent highs and lows of Indigenous organizations and their relationship with current government regimes. Second, we delve into a tactical aspect of the uprising, exploring how the Indigenous population, among the most impoverished sectors in Ecuador, could block and freeze the country's economic and commercial activity for so long. [ABSTRACT FROM AUTHOR]

The following seeks to advance relational research methods by providing more specificity in how relationality is defined, and by engaging commonly held refrains on relational research. Responding to concerns about Indigenous relationality being pan-Indigenous, we suggest a three-part framework that defines Indigenous relationality. First, relationality as a defining aspect of global Indigeneity; second, relational understandings that emerge from specific Indigenous nations and third, relationality as manifest within inter-Indigenous connections. Building on our definitional work, we argue that three common refrains within relational research methods should be extended. First, researchers should be able to balance a slippage between the particular context of Indigenous nations and the general context of Indigenous relationality. Second, we have to do more than simply value relationships, and consider how we use relationality for critical thinking. Finally, ensuring accountability within Indigenous research requires us to revisit how we analyze the concept of community. [ABSTRACT FROM AUTHOR]

This study is a systematic review of the United Nations and African Union reports on the controversial identity of the Batwa and their recognition as an Indigenous people in post-genocide Rwanda. Using the criteria of inclusion and exclusion, 25 United Nations and African Union periodic reports dating from 2000 onwards were systematically selected and reviewed. The findings of the study indicate that both the United Nations and African Union agree and disagree on the position of the Government of Rwanda on the identity recognition and the strategies used to empower the Batwa. Therefore, lack of a unified position on the status of the Batwa grossly undermines the United Nations human rights–based approach leading to the violation of their rights. This study proposes a new thinking that rectifies the status of the Batwa as a historically marginalized people. The study also subscribes to the tenets of national unity advanced by the Government of Rwanda. [ABSTRACT FROM AUTHOR]

It is agreed that Indigenous scholars should be central in researching Indigenous issues. However, the literature on Indigenous research methodologies remains vague on who should be involved. This study aims to lower the entry barrier to Indigenous methodologies for anyone wholeheartedly committed to contribute to the decolonizing processes of Indigenous communities and beyond. We do so by exploring the main challenges experienced by the first author during her doctoral journey and highlighting how these challenges were dealt with. Four themes identified were as follows: (1) the colonial gaze, (2) battling with the concept of authenticity, (3) recognizing Indigeneity in the ordinary, and (4) reconciliation with the past to pave the way toward a better future. Three lessons learned are discussed. A vision for a more inclusive Indigenous inquiry is offered, suggesting that reconnection, reclaiming and sovereignty are key to establishing an ethical space between Indigenous ways of knowing and the existing dominant knowledge systems. [ABSTRACT FROM AUTHOR]

This article examines the revitalization of the ancient Greek religion in modern Greece and the way some of its adherents approach mythology. This religious movement challenges the dominant religious discourse in modern Greece by claiming legitimacy through indigeneity, while making important arguments regarding the perceived spiritual and value crisis in their culture. At a time that right-wing extremisms and fundamentalisms are rising globally, this religious movement places emphasis on worldview and imagines a kind of citizen who engages with universal ideals while maintaining a strong connection to a unique ethnic identity. At the same time, Ethnikoi Hellenes challenge prevailing understandings of religion by making 'logos' or reason central to their theology. Thus, they challenge the association of Indigenous religions with "irrationality", while pointing out the inconsistencies and irrationalities of monotheistic religions, which they consider responsible for the widespread "cultural" crisis facing humanity. The example of one group's engagement with geomythology has been used to demonstrate that they do not conceive religion and science as contradictory but complementary, thus exhibiting transreligiosity. [ABSTRACT FROM AUTHOR]

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Cinematic works around indigenous lives in India have long been marginalized within the scope of "film as an entertaining art form." Striking a balance between a faithful rendition of an indigenous community and the infusion of entertainment seemed impossible within the Indian film industry until Kantara struck the silver screen. Since its release, the film has been subjected to constructive and positive criticism, but the representation of women in the film has either remained unattended to or viewed negatively. This research paper intends to approach the use of indigenous media and epistemology in the film as a symptomatic representation of fourth cinema and then to address the representation of women from the perspective of faithful representation and indigeneity. [ABSTRACT FROM AUTHOR]

To counter ongoing NES/NNES, NEST/NNEST dichotomies and the essentializing of NNESs (Ellis, 2016), we examine the personal and professional tensions of an Indigenous Ecuadoran NNES teaching in a dominant Spanish‐speaking context. We attend to the ways Roberto (pseudonym) responds to his students and his peers through the lens of his Kichwa identity, the historic oppressed positionality of and ongoing prejudice toward Indigenous peoples in Ecuador. In such contexts, Roberto cannot share "insider" cultural references to enhance his EFL instruction; rather, he is perpetually set as an outsider—both in the broader frame of NNES movement and more singularly and powerfully within his own professional context. We draw upon Esteban‐Guitart and Moll's (2014) "funds of identity" and teacher professional identity development (Sachs, 2005) to explore the following central tensions in Roberto's evolving professional teaching identity: (1) Roberto's sense of himself as (il)legitimate speaker of English, (2) role of structural oppression toward Kichwa as it mediates his perceptions and interactions, and (3) the increased use of communicative‐based language instruction. Attending to the multiple facets and resources that comprise "funds of identity," EFL teacher educators can better account for the complex identity formation for EFL teachers and students. [ABSTRACT FROM AUTHOR]

This paper reconstructs the language of Indigeneity in the discourses of Filipino Philosophies. It starts with an initial tracing of the diachronic presence of the concept of Indigeneity in the Philippines before it was employed as a qualitative modifier for doing philosophy. Following this is an exposition of the equation of Indigeneity to the inception of the idea of Filipino Philosophy thereby making the nationalist context of Filipinization coterminous with the early beginnings of Indigenous philosophizing. The next part elaborates the post-nationalist employment of the language of Indigeneity as exemplified by various works unified by the pluralist subtext of Indigenous philosophies in the peripheries. The final part first deploys the concept of indeterminacy as the precondition for both the nationalist and post-nationalist employment of the language of Indigeneity then redescribes Indigenous philosophizing as a critical enterprise of doing philosophy in its particularity understood in a recognitive framework. [ABSTRACT FROM AUTHOR]

This study critically examines the existence of indigenous peoples within the framework of promoting cultural rights in Indonesia. The main reason for this study is that the Indonesian Law on Advancement of Culture enacted in 2017 did not explicitly include indigenous peoples as a crucial aspect of preserving cultural activities. Consequently, there has been no significant policy reform from the Indonesian government to maintain the rights and existence of indigenous peoples, primarily their cultural rights. From a human rights perspective, culture shapes indigenous peoples' collective identity and political force, hence Indonesia is responsible for protecting and fulfilling their collective rights. Based on the discourse analysis, this study examines two questions: First, to what extent does the recognition of indigenous peoples in the Law on the Promotion of Culture ensure the promotion of the cultural rights of indigenous people? Secondly, what government policies are directed to fulfill indigenous peoples' rights? The finding of this study is that the partial recognition of cultural rights for indigenous peoples affected the undisputable conflicts surrounding sacred rites, which affected the promotion of the collective identity of indigenous people. [ABSTRACT FROM AUTHOR]

The Tales of the Tribes and the Stories of Our Ancestors are projects that explore the presentation of Indigenous narratives in the medium of animated film. Indigenous knowledge is remembered and transmitted through the rituals, myths, legends and the folklore of local communities around the world. The spoken recollection is a co-creative process that takes place in the space between the storyteller and listener, in which the layers of story and meaning are to be found, deciphered and interpreted according to the time and place. As the stories have animated the cultural landscape, animation as an art form brings life to that which is static. Its audio dimensions, the visual splendour and the imaginative, poetic quality of animated art would be suitable for contemporary presentation of ancient cultural stories and world-views. The lasting impact of colonialism is visible in the continued interpretation of Indigenous cultures and identities in India using Western conceptual models. The abiding representation as 'backward' people illustrates the importance of Indigenous young people reappraising their cultural heritage. In societies that have lived in secluded tracts at the periphery of India, knowledge was traditionally passed on from generation to generation through oral communication and literacy was typically introduced much later through modern education. In these localities, bookshops and libraries are few and far between; whereas literature is difficult to access, animation is widely viewed and enjoyed on mobile technology which reaches even the more distant areas and competes for the attention of young people. Becoming familiarized with the applications of digital audio-visual production would liberate new tools and methods to share stories and speak about local history, identity and ways of life. This article aims to describe the two projects and how they addressed the subject of decolonizing animation. [ABSTRACT FROM AUTHOR]

In this article, I draw on the specific case studies of the Xakriabá people and the Judicial District of Manga, and the Maxakali people and the Judicial District of Águas Formosas, both located in the Brazilian state of Minas Gerais. I examine how criminal justice officials apply dominant concepts of indigeneity in these regional contexts, showing how they arbitrarily construct and deploy the category of Indigenous person based on essentialist assumptions of indigeneity that ignore Indigenous peoples' self-identification as such. This adds to scholarship on how indigeneity is institutionally conceived and applied within the justice system in ways that contrast with Indigenous notions of it and aim to deny Indigenous persons recognition in legal processes. By providing specific accounts of how Indigenous defendants are treated in the justice system and experience loss of rights, I consider the professional practices of state officials within the broader framework of Brazilian indigenist policies. [ABSTRACT FROM AUTHOR]