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In this article, I focus on social relations related to settler colonialism (Coulthard, 2018; Wolfe, 2006) in a non-Indigenous school context. The objective of this article is to analyze how the logic of erasure of settler colonialism (Veracini, 2011) manifests itself in the 'settler school.' Using an interactionist approach (Blumer, 1968), I describe the 'definition of the situation' of the relationship between Indigenous and non-Indigenous people through the discourse of non-Indigenous teachers in a colonial context. Thematic analysis of interviews with six high school teachers allows us to identify that the relationship between Indigenous and non-Indigenous people is defined as external to the school situation of non-Indigenous in a logic of erasure of colonialism and Indigenous people. Keywords: Quebec, settler colonialism, erasure, interactionism, education, teachers Dans cet article, je (le premier auteur) m'interesse aux rapports sociaux lies au colonialisme de peuplement (Coulthard, 2018 ; Wolfe, 2006) dans un contexte scolaire non autochtone. L'objectif poursuivi dans cet article est d'analyser comment se manifeste, a l'<< ecole des colons >>, la logique d'effacement du colonialisme de peuplement (Veracini, 2011). A partir d'une approche interactionniste (Blumer, 1962), j'y decris la << definition de la situation >> des rapports entre Autochtones et non-Autochtones a travers le discours d'enseignantes non autochtones en contexte colonial. L'analyse thematique d'entretiens avec six enseignantes au secondaire dans diverses matieres permet de degager que les rapports entre Autochtones et non-Autochtones sont definis comme exterieurs a la situation scolaire des non-Autochtones dans une logique d'effacement du colonialisme et des Autochtones. Mots-cles : Quebec, colonialisme de peuplement, effacement, interactionnisme, education, personnel enseignant, Introduction Comme c'est le cas pour d'autres groupes minorises (Brunet, 2017 ; Dorais, 2020 ; Mc Andrew et al., 2007), les perspectives des Premiers Peuples ont ete exclues de l'ecole [...]

This article explains how an interracial alliance that promotes a radical restructuring of agriculture, featuring African American small-scale producers, farmers of Euro-American descent, Latino farmworkers, and Indigenous people, has come into existence. As I argue, this coalition formed due to changes in international political economy and within transnational activist networks. Specifically, the implementation of neoliberal international trade deals beginning in the 1970s disrupted farmers' livelihoods in the Global North and South. It drove migrants from countries such as Mexico and Guatemala to the United States with their experiences of agrarian reform, and it saw US farmers simultaneously begin to engage farmers of color in new and important ways. The transnational activist networks that facilitated visits and meetings subsequently provided opportunities for activists to learn from one another and have new experiences, which, as I explore, led people from diverse backgrounds to agree on various principles and forge a common vision. Keywords: food politics, intersectionality, international trade, learning, neoliberalism, political economy, transnational networks, Interracial alliances--particularly in rural areas in the United States--have been rare, if they have ever existed at all. Consider certain well-known cases of contention--for instance, Cesar Chavez's mobilization of farmworkers, [...]

This paper deals with the notion of identity in an indigenous setting of the Taniis in Arunachal Pradesh. The role of culture assumes greater significance in constructing the identity and position of Taniis over a period of time. This article is based on ethnographic methods of data collection, such as in-depth personal interviews and participant observation. The focus is primarily on the cultural practice of tattooing among the Taniis of Arunachal Pradesh, India, which was put an end to in the 1970s. By analyzing this practice, we aim to narrate the story of changing identity markers among the members of the community. It was found that change in one cultural identity can impact aspects of the indigenous life. Such loss of identity markers portrays the diplomacy and dialogues that might re-enforce existing urges to homogeneity and monism., Author(s): Tania Sen, Sambit Mallick [sup.1] , Ngamjahao Kipgen [sup.1] Author Affiliations: (1) https://ror.org/0022nd079, grid.417972.e, 0000 0001 1887 8311, Department of Humanities and Social Sciences, Indian Institute of Technology Guwahati, [...]

FOR COUNTLESS GENERATIONS, Native peoples of what is now called the Oregon coast have lived alongside sea otters (Enhydra lutris) and sustained myriad connections to this community of mammals in [...]

During the early first millennium BC, Phoenician peoples settled the Iberian coasts instigating cultural innovations known as the orientalising; indigenous communities of the interior have long been considered as passively dependent on, or isolated from, these developments. Recent excavations at the Early Iron Age village of Cerro de San Vicente in central Spain, however, have yielded domestic contexts that prompt reconsideration of this relationship. The authors use settlement layout, architecture and locally made tablewares to idenufy heterarchical organisation around virilocal and bilateral kinship and hybrid practices that attest to adoption of know-how and practices from distant places. Emphasis is placed on the role of embodied craftworking skills and female mobility in transculturation processes. Keywords: Iberia, Iron Age, household archaeology, ceramic technology, XRF, female mobility, Introduction By 825 BC, a series of Phoenician outposts and emporia had been established around the coast of Iberia (Figure 1). Archaeologists of Early Iron Age Iberia (900-500 BC) have [...]

This article investigates the history of the ethnonyms Temoq, Semelai, Semaq Beri and Jakun, which label Orang Asli groups in the south-central lowlands of Peninsular Malaysia. It combines ethnographic and historical accounts and census analysis to argue that each of these ethnonyms, in the twentieth century, became attached to the groups that now carry them by R.J. Wilkinson and other colonial administrator/anthropologists who were primarily concerned with finding traces of supposed primitive ancestors of modern humans, but who determined that language had to be used as a proxy toward that end. Clarifying the basis of that classification makes the system of ethnonyms that became official somewhat clearer. The article delves deepest into the genesis of 'Temoq', through an analysis of the ethnography of H.D. Collings and through the linguistics of the word. It argues that the Semelai word tmo? derives from the Malay word tembok [tambo?], meaning 'tattered and dissolute in appearance', and has been used by the Semelai to achieve social distance from the Temoq, who the Semelai also call /sma? bri/ forest people'. It further suggests that the people now known as Temoq may themselves have once been known as 'Semelai'., The eighteen (formerly nineteen) different cultures considered to constitute the Orang Asli (Original or Indigenous People) in Peninsular Malaysia today (fig. 1) are forging a unified identity in Malaysia as [...]

FOREWORD The new narrative history (so called) has generated a variety of experiments in research, in thought, and especially in prose composition. Some include the creation of composite characters or [...]

In 1965, a Saturday Review article titled 'The All-White World of Children's Books' called attention to the scarcity of diversity in children's books (Larrick, 1965). Fifty years later, Myers (2014) [...]

The Dojura indigenous community (Embera-Chami) of Colombia is losing its traditional iconography because it has also lost contact with its ancestral territories as a result of forced displacement. This article proposes construction of a methodology to recover those symbols based on Nonaka's SECI (socializacion, exteriorizacion, combinacion e interiorizacion) model. This is meant to systematize signs and resignify them so that the community's cosmogony in the territories its members currently inhabit allows them a sense of belonging to the environment. The article reveals how, through the systematization of this experience and different exercises of knowledge generation, it is possible to recover symbols and support a community learning process as part of safeguarding the cultural practice of bead weaving. Keywords: indigenous community; SECI model; generation of knowledge; iconography; design La comunidad indigena Dojura (Embera-Chami) en Colombia esta olvidando su iconografia tradicional, debido a que perdieron el contacto con sus territorios ancestrales por diferentes eventos de desplazamiento forzado. Por ello, se propuso construir una metodologia de recuperation de simbolos a partir del modelo SECI (Socialization, Exteriorizacion, Combinacion e Interiorizacion) de Nonaka, con lo cual, se espera lograr una sistematizacion de signos y a su vez una resignificacion en la comunidad de modo que su cosmogonia en los territorios que habitan actualmente, les permita obtener sentido de pertenencia con su entorno. El trabajo llevado a cabo permite mostrar coimo a traves de la sistematizacion de esta experiencia y con distintos ejercicios de generacion de conocimiento, es posible recuperar los simbolos y permitir que haya un proceso de aprendizaje en la comunidad, como parte de los procesos de salvaguarda de la practica cultural del tejido en chaquira. Palabras clave: comunidad indigena; modelo SECI; generacion de conocimiento; iconografia; diseno, Antecedentes En el municipio de Chigorodo, en el Uraba Antioqueno de Colombia, habita la comunidad Embera-Chami del resguardo Dojura. Esta comunidad presenta sen ales de desarraigo, como el desuso de [...]

From his verse epistles and libertine poems to his religious polemic and sermons, John Donne routinely invokes the Native peoples of the Americas as exemplars of innocence. Donne's understanding of Native peoples' innocence was influenced by the Dominican friar Bartolome de las Casas's treatise Brevisima relacion de la destruccion de las Indias, widely read in its English translation, The Spanish Colonie. Las Casas characterizes the Native peoples of the Americas as innately weak, docile, and obedient to argue that they are innocents and that Spanish colonial policy is unlawful; meanwhile, he depicts Spaniards as exceptionally cruel and prone to commit acts of arbitrary violence. Las Casas's depiction of Spain as malicious and the Spaniard as intemperate underwrote English views that Spain's military and colonial dominance was illegitimate. Many scholars cite Donne's references to Amerindians as vulnerable and innocent as evidence that he read Las Casas and shared the friar's compassion for the Amerindians. Donne makes further use of Native innocence, however, as he figuratively identifies his various literary personae as themselves the victims of Spanish violence and the objects of sympathy by comparing them to the Amerindians. Donne holds up Native peoples' perceived qualities of innocence-freedom from sin, criminal blamelessness, childlike ignorance, and sexual (in)experience--as desirable qualities that the English should cultivate to remain spiritually and criminally blameless, unlike Spaniards, as they undertake colonial adventures. Donne's literary invocation of innocence is invariably bound up with the English colonial project. His works encouraged their various audiences, including members of the Virginia Company, to consider Amerindians' perceived embodied innocence in relation to their own pursuit of innocence as a behavioral and spiritual virtue that could advance their colonial objectives., John Donne was a voracious reader of Spanish legal texts, religious polemic, and accounts of the conquest and colonization of the Americas. Throughout his prose works, in particular, he cites [...]