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The forests of Attappady Hills part of the Western Ghats in Kerala homeland to Adivasi people is a frontier region where a settler population is now predominant. This paper aims to bring the concept of borders as a heuristic device to interpret gender-ecology-indigeneity in Attappady. The conversations among Adivasis, between Adivasis and settlers, between Adivasi women and their children become in media res dialogues of their border subjectivity. This was an empirical study in Attappady in which life experiences, oral history and myths were studied using narrative analysis. The paper discusses four findings: First how land dispossession disproportionately impacted Adivasi women. Second the gradual increase of elopement and its linkage with land dispossession among women and loss of commons. Thirdly the collapse of the household due to alcoholism and Adivasi women's social movement to protect their oikeon. Fourthly the rupture of gender agriculture foodways and how women are running community kitchens for nutritious meals. The Attappady hills that were once denuded have regenerated although the region is prone to recurrent droughts and floods. In the midst of these climate change challenges and agrarian distress both these forests and Adivasi women are uniting from their border position and showing signs of being mutually constituted in renewal. While narratives of 'enchantment' can serve as technologies of power it argues that critical border thinking has to be accompanied by visions of 're-enchantment' of the commons. Flows of knowledge are in media res between enchantment, critical enchantment and re-enchantment. Epistemic potential for this re-enchantment comes from the convergence of decolonial feminist epistemologies of geo politics, body territory and indigenous feminisms with ecofeminism. The emergent affective interrelation shows co-production of place and people. Finally, a grounded approach is recommended for strengthening women's collectives and multifunctional land use planning to ensure gender equity in access to natural resources. Keywords: Gender, Ecology, Decoloniality, Kerala, India, Indian women, Adivasi women, feminism, Indigenous feminism, Introduction 'As an indigenous feminist I intend to recover the philosophical principles of my culture and to make them fit into the reality of the 21 (st) century. I would [...]

Lebensraum - the space a state believes is required for its natural expansion - has a pivotal role in the global expansion projects. Whenever this concept is discussed, it is almost exclusively reduced to the Imperial Russia’s domination of less-stately countries in Central and Eastern Europe; the British exploration and colonization of territories in Africa and Asia; the French settlements in parts of the Caribbean Islands and Africa; the German experimentation in South-West Africa, and the Dutch seaborne competing with the Spanish and Portuguese’s expansionism. Study related to Poland’s attempted acquisition of colonial territories outside Europe is rarely discussed. Drawing on the activities of the Polish Colonial Society, this article contends that the building blocks of colonization were not confined solely to European imperial powers. As colonization forged ahead in the twentieth century, Poland seemed to be the country where colonialism played a significant role in both national and transnational politics. [ABSTRACT FROM AUTHOR]

Abstract: In this article we examine the impact of pre‐colonial educated elites and colonization on modernization. Using the case of Joseon, as Korea was known before being colonized by Japan in 1910, we investigate how the civil exam system and scholarly traditions, as well as the provision of public schools under Japanese colonial rule, influenced levels of literacy in the colony. We introduce novel data from Joseon's historical court examination archives, colonial education records, and censuses dating back to 1930. Our findings suggest that the spread of Korean literacy during the early colonial period was strongly correlated with the historical presence of civil exam passers from the Joseon Dynasty. Regions with a greater presence of educated elites later had higher numbers of Korean teachers, as well as more private schools established as alternatives to the colonial public schools. [ABSTRACT FROM AUTHOR]

Copyright of Review of African Political Economy is the property of Review of Political Economy (ROAPE) 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.)

How should we begin to explore the complex considerations influencing young Indigenous New Zealand Māori women's sexuality? Centring a Māori woman's analysis through a Mana Wāhine methodology, and utilising an Indigenous form of storying, pūrākau, I explore this question by attending to my autobiographical memory of experiences of exotic dancing and moments of violence in heterosexual relationships. The analysis provides critical reflection on the interchanges between individual experience and the social and cultural conditions of a reality, informed by colonisation and historical trauma. Attending to the rawness and detail of lived experience highlights how complicated the workings of sexual(ised) agency and power, as well as pleasure and risk, can be in the lives of Māori teenage girls. It has also provided an impetus to consider how complex vectors of oppression are brought to bear on us as individuals, and how Indigenous cultural forms can provide the basis for knowing beyond imposed colonising racist and sexist cultural forms. [ABSTRACT FROM AUTHOR]

This article explores the experiences of a group of Native American 8th graders who attend a mainstream school and how they engage in accommodation as an act of agency and resistance to protect and maintain their identities in their school environment. By using tribal critical race theory to examine these experiences, this study raises important questions about how mainstream schools can support Native American students, despite serving as sites of colonization. [ABSTRACT FROM AUTHOR]

This article surveys contact between Muslims and Anglo-Australian settlers from 1880 to 1939 as observed and reported in English-language press by anonymous writers unfamiliar with Islam. The approach is text-based and discursive, and uses previously unresearched archival material to illustrate how Muslims were engaged with and ‘othered’ on the basis of both their races and religion. Content is organized according to state geography – Northern Territory, South Australia, Queensland, New South Wales and Western Australia – rather than chronologically, to better distinguish between Muslim experiences in distinct coastal colonies. Muslim communities clustered around major Australian ports. Ports are boundaries between regions, separated by seas and straits. Their intermediate nature facilitates encounters between persons and groups that are unfamiliar with one another and foreign to each other, who would otherwise not have ongoing contact. Australia may be geographically remote but it is nevertheless a significant theatre for historical encounters between Christians and Muslims. [ABSTRACT FROM PUBLISHER]

The article offers information on what Indians and Indians (referring to the peoples of India and to those encountered by Columbus in the Caribbean) can teach about colonization. Particular focus is given to how the topics relate to feminist science and technology studies (FSTS). Additional topics discussed include how the groups discussed are central biopolitical figures for both postcolonial and decolonial thought and how FSTS aims to understand the hierarchical formations relating to sex, race, class, sexuality, caste, ability and nation.

This piece investigates the complex and multiple meanings associated with one piece of Australian Aboriginal material culture, a broom made by Yanyuwa woman Emalina Evans a-Wanajabi in the 1980s. Yanyuwa people constitute one nation of the myriad Aboriginal peoples of Australia, with Yanyuwa country being in the southwest Gulf of Carpentaria, in the far north of Australia. In this piece, we explore both the uses of and the meanings associated with brooms within Aboriginal and colonial contexts. Emalina a-Wanajabi's broom stands as a testament to her response to the colonial imposition on Yanyuwa women during the assimilationist years of 1950s Australia. The broom highlights the false and essentialist rhetoric invented concerning Aboriginal identity in the eyes of the coloniser. Emalina's experiences of welfare intervention in her early life may have contributed to her decision to manufacture this broom in her later years. Surveillance into Aboriginal home life and routine inspections conducted by welfare administrators played a role in Emalina's formative years, as was the case for Aboriginal people in many regions of Australia. For Emalina welfare intervention resulted in the removal of two of her children during the period we call the "Stolen Generations". Interventions into Aboriginal family life by colonial authorities, based in racialised discourses of cleanliness and domesticity, have played key roles in the colonisation of Australia and have had particular impact on Aboriginal women. Emalina's broom therefore becomes a particularly powerful response to colonial discourses of cleanliness. Material evidence of Aboriginal women's resistance appears less often in studies of material culture and anthropology more generally. Exploring the meanings associated with the broom as a physical manifestation of resistance allows us to recognise a significant assertion of women's cultural identity and essential position as holder of knowledge within the Yanyuwa community, as well as their role in resisting colonisation. [ABSTRACT FROM AUTHOR]

Copyright of Revista Jurídica (0103-3506) is the property of Revista Juridica 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 essay examines Manjula Padmanabhan's play Harvest (1999) and Anil Menon's novel The Beast with Nine Billion Feet (2009) in arguing that in Indian English science fiction (sf) images of biotechnologically altered nature (human, animal, and plant), such as the cyborg, biologically/technologically altered animals, genetically engineered seeds and plants, are frequently placed in a negative context, unlike in the Anglo-American tradition, where such scientific manipulations are often hailed as subversive devices against the capitalist, patriarchal, and dualistic social order. Such a negative view of the techno-scientific intervention in the biosphere stems from two main reasons. First, the origin of the above mentioned scientific power primarily in the West places them at the services of the multinational corporations and developed nations that exploit the population and natural resources of the still underdeveloped parts of the world; this is not very different from the abuse of the colonial times. Second, the Posthuman ideologies (such as Cyberfeminism), that engender such biotechnologically altered subjects, presupposes the existence of a western humanistic tradition in need of refutation, which is not applicable in context of a non-western nation like India that has emerged comparatively recently from the dehumanizing state of colonization., Since the late twentieth century, posthumanist identities such as cyborgs, androids, and the disembodied existences in cyberspace have been invoked to challenge the hegemony of a patriarchal and corporate capitalist [...]

An introduction is presented in which the author discusses various reports within the issue on topics including the scope and intensity of cross-regional mobility in the 8th-6th century BCE, social impacts of cross-regional mobility, and areas of settlement.

The article discusses the prevalence of ideological colonization addressed by Polish bishops which are supported by influential countries.

A literary criticism of the book "Freedom Time: Negritude, Decolonization and the Future of The World," by Gary Wilder is presented. Topics mentioned include the social conditions in Africa, the social aspects of war, and the French culture. Also mentioned are the social aspects of colonization, the national independence of Africa, and the colonies of France in Africa.

In settler-colonies such as Canada, Australia, New Zealand and the United States, the historical impacts of colonisation on the health, social, economic and cultural experiences of Indigenous peoples are well documented. However, despite being a commonly deployed trope, there has been scant attention paid to precisely how colonial processes contribute to contemporary disparities in health between indigenous and non-indigenous peoples in these nation-states. After considering pertinent issues in defining indigeneity, this paper focuses on operationalising colonisation as a driver of indigenous health, with reference to emerging concepts such as historical trauma. Conceptualisations of coloniality vis-à-vis health and their critiques are then examined alongside the role of racism as an intersecting and overlapping phenomenon. To conclude, approaches to understanding and explaining Indigenous disadvantage are considered alongside the potential of decolonisation, before exploring ramifications for the future of settler-indigenous relations. [ABSTRACT FROM AUTHOR]

Contemporary discourse of the body perceives the body as site for political discourse. Deification of the white western norms of the positive images of the body pervades the cultural discourse of the relatively historically isolated spaces too. The imperialist values and modes of interpretation decide the aesthetics of the body even in the tribes living in the north east of India. This article is an attempt at understanding the perception of the body in the cultural discourse of one of these tribes. It seeks to verify to what extent the dominance of the Euro-centric norms of the body persists. [ABSTRACT FROM AUTHOR]

Writing from the 'new Fort in Virginia' in September 1585, colonial governor Ralph Lane proclaimed he was on 'the goodliest soile under the cope of heaven' (Quinn 210, 207). If [...]

Copyright of Revista PAMPA is the property of Universidad Nacional del Litoral 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.)

My intemperate claim: the violence characterizing the treatment of native Americans by English settlers in the New World begins on 22 March 1622, the precise moment when temperance breaks its [...]

This article presents an overview of the ongoing colonial context that perpetuates and supports violence against First Nations women. This context must be recognized and changed as a prerequisite to eliminating or reducing this violence. The article includes a discussion of how gender roles have changed under colonization, the extent of violence, and steps that must be taken to eradicate violence against Native American women. Keywords: Native American; American Indian; violence; women

In pre-Columbian times along the mighty Hudson River, extending in a radius of a hundred miles on either side from its point of origin in the north to its estuary [...]

Ancient cultural encounters in the Mediterranean were conditioned by everything from barter and exchange through migration and military engagement to colonization and conquest. Within the Mediterranean, island relations with overseas polities were also affected by factors such as insularity and connectivity. In this study, we reconsider earlier interpretations of cultural and social interactions on Cyprus at the end of the Late Bronze Age and beginning of the Iron Age, between ca. 1200 and 1000 B.C.E. Examining a wide range of material evidence (pottery, metalwork, ivory, architecture, coroplastic art), we revisit notions (the 'colonization narrative') of a major migration of Aegean peoples to Cyprus during that time. We argue that the material culture of 12th-11th-century B.C.E. Cyprus reflects an amalgamation of Cypriot, Aegean, and even Levantine trends and, along with new mortuary traditions, may be seen as representative of a new elite identity emerging on Cyprus at this time. Neither colonists nor conquerors, these newcomers to Cyprus--alongside indigenous Cypriots--established new social identities as a result of cultural encounters and mixings here defined as aspects of hybridization.

Introduction Vojvodina is a province in the northern part of the Republic of Serbia. As a flat region along the mid-course of the Danube, Vojvodina is a geographic area with [...]