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Mothers who experience DFV are often at risk of being epistemically harmed by professional discourses that are mother‐blaming because professionals often overburden them with unrealistic expectations of protecting their children. In addition, children and young people who experience DFV are frequently at risk of being subjected to epistemic injustice by professional discourses that negate them as knowledge generators. Added to this tangle of epistemic misplacement is the wedge that perpetrators drive between mothers and children so they both cannot see each other survivance wisdom and connection to each other. Family‐inclusive/lead therapy that epistemically privileges mothers' and children's survivance wisdom can repair the damage done to them as knowledge generators and to their relationships. This article describes an example of nondeliberative work that highlights family‐inclusive/lead therapy has a place in family intervention post‐DFV. [ABSTRACT FROM AUTHOR]

Although current approaches to the study of resilience acknowledge the role of context, rarely do those conceptualizations attend to societal systems and structures that include hierarchies of power and privilege—namely systems of racism, colonialism, patriarchy, and capitalism—nor do they articulate how these structural realities are embedded within individual experiences. We offer critiques of the current literature from this structural lens, using the concept of master narratives to articulate the incomplete and, at times, damaging story that the discipline of psychology has told about resilience. We then provide three models that center history, systems, and structures of society that can be employed in the study of resilience. We close with lessons learned from listening to those voices who have been marginalized by mainstream society, lessons that require us to redefine, broaden, and deepen our conceptualization of resilience. Public Significance Statement: American narratives of growth after adversity are prominent in our larger culture as well as in the discipline of psychology. Such narratives rely on an overly narrow and simplistic focus on individuals who are responsible for their growth. This allows us to ignore larger forces, such as systemic oppression, which can create barriers to such growth. We argue for redefining such narratives of what it means to be healthy in the face of adversity by attending to people who have often been left out of the research on growth and resilience—such as those who are Black, Indigenous, lesbian, gay, bisexual, transgender, queer, and those who hold other marginalized identities. [ABSTRACT FROM AUTHOR]

How to speak of wounding, of survival? Regarding a new "recently adopted apocalyptic tone in philosophy" and the multiple crises of the twenty-first century this question, which has shaped Occidental philosophy after Auschwitz, seems to have gained increased urgency. In her book "The New Wounded" (orig. 2007) Malabou addresses this question of the (im)possibility of the symbolization of traumatic injuries. The paper develops Malabou's understanding of survival as dis-continuity and the problem of the speechlessness of the survivor implicit to it: What can, in fact, be said, when the "in-dividual" is suspended from the chronological order of time and its mode of survival consists precisely in this suspension? By also considering the work of Dufourmantelle and Derrida on this matter, I intend to open up a yet underexplored perspective on deconstruction's contribution to a thinking of survival. [ABSTRACT FROM AUTHOR]

Recent research on intangible cultural heritage and the politics of contested sites of memory show that the emotional dimensions of historic places change over time and influence what visitors experience. These dimensions also influence interpretive strategies and historical narratives within sites that are public tourist destinations. In this regard, the Castillo de San Marcos in Saint Augustine, Florida posits significant challenges. As a national monument situated in a scenic, sea-side town, it is a symbol of Spanish Florida and part of the National Park Service (NPS). Conveyed as the place where 'America begins,' the lesser-known history is that, when operated under the United States military as Fort Marion (1825–1924), it was the site of three periods of Native American incarceration and the foundation of an educational system for forced assimilation. Within this context, this essay focuses on three questions: How does a governmental entity such as the NPS present complicated histories experienced at tourism sites? In what ways can the Castillo become a place that goes beyond Native American existence or disappearance to present complex narratives of survival and active resistance? And, to what extent can tourism sites become agents of change to confront settler colonialism through centering new voices? Through the concept of survivance and centering Indigenous perspectives and voices, national parks can broaden interpretations and create more complex narratives of history. [ABSTRACT FROM AUTHOR]

The article proposes a reading of Jacques Derrida's concept of "remains" as a way of approaching the question of being true to the original both in translation and in critical readings of texts that seem to assume the unchangeable presence of their objects of attentiveness. Although I mainly concentrate on the issues of translation, the affinities between the two spheres of literary interest are only too obvious, and I gradually approach them in this paper through Derrida's reading of what seems to be an Alaskan case of coffining of the dead. This coffining, as way of treating remains, is rhetorically related to reading and interpretation, and also to translation, as a tribute to what is left behind, unspoken or untranslated. What I attempt to bring to the fore in this paper are the complexities and intricacies involved in linguistic and artistic mythologies of presenting and articulating the world as simply present and living, at the cost of discursively coffining what remains. [ABSTRACT FROM AUTHOR]

Dans la forêt équatoriale dont l’écologie est uniforme, les habitants connaissent un genre de vie en fonction de critères culturels. Sur le plan spatial, cet espace réunit une mosaïque de peuples possédant les savoirs et savoir-faire identiques qui constituent aujourd’hui un riche patrimoine immatériel. Seulement, les frontières héritées de la colonisation semblent avoir séparé ces frères d’autrefois liés par un passé commun. L’objectif de cet essai est d’analyser les déterminants endogènes qui concourent au rapprochement interculturel des peuples tout azimut de l’Afrique centrale. Au regard des legs historiques et de la diversité des traditions séculaires, qu’elle est la contribution du patrimoine immatériel dans l’identification de l’inter culturalité ? Telles est la question à laquelle sous-tend cette étude. D’inspiration constructive et fonctionnaliste, la présente glose s’appuie sur une analyse documentaire d’études socio-anthropologiques réalisées dans cet espace social. Les résultats obtenus permettent d'apprendre que l’inventaire du patrimoine de la région est indispensable pour le rapprochement des peuples.

Contexte : Environ 82 % des personnes atteintes d’un cancer pendant l’enfance survivent plus de 5 ans après le diagnostic. La survivance transforme leur quotidien et entraîne parfois des difficultés psycho­sociales. Les séquelles psychosociales – rarement étudiées – sont inter­reliées, surtout en ce qui concerne la réinsertion aux activités normales. Objectif : Examiner les effets psychosociaux de la survie au cancer pédiatrique et la réinsertion sociale des jeunes adultes. Méthodologie : Des entrevues individuelles semi-structurées détaillées ont été réalisées auprès de personnes ayant survécu à un cancer pédiatrique afin d’étudier les aspects psychologiques du retour au travail, à l’école et en société après la rémission. Après la transcription manuelle des entrevues, on a procédé à une analyse phénoménologique interprétative. Un groupe de discussion a été organisé pour permettre aux survivants de discuter des résultats de l’étude et de l’interprétation des données. Résultats : Les entrevues individuelles et le groupe de discussion ont fait ressortir trois grands thèmes : le regard porté sur la réinsertion, le regard porté sur l’adaptation et le regard porté sur le cancer. Conclusions : La présente recherche amorce une démarche visant à comprendre en quoi le regard que portent les survivants sur l’adaptation et les obstacles liés au système de santé influence la réintégration après le cancer. Les survivants ont exprimé le besoin d’obtenir des renseignements fiables sur la survivance au cancer et d’être mieux informés par leurs professionnels de la santé afin de se préparer à la vie après le cancer. Ces aspects devront faire l’objet d’autres études qualitatives détaillées.

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.)

The 1997 discovery of a fifty-thousand-year-old flute made from the femur of a cave bear, with its intimation of reanimating nonhumans, and the 1977 launch of the Voyager spacecraft carrying an eclectic set of sound recordings intended to be heard in the distant future by nonhuman others: two sonic events that frame the possible meanings of posthumous. Together these examples and others question whether everything audible is already over—the bear's lost life, electronic recording procedures—or indefinitely deferred until an act of listening that may never occur. An ecological address to the problems of making sonic culture at a historical turning point at or beyond terminal risk prompts a politics of the commons grounded in a general imagination (modeled on Marx's general intellect). Against earlier modernist claims for both rationality and its failure, sound cultures enact a drama of melancholy and hope in the ecological continuity of body and world at the moment of their end. [ABSTRACT FROM AUTHOR]

Subtitled Library for Radioactive Afterlife, Susanne Kriemann's books P(ech) B(lende) (2016) and Ge(ssenwiese) K(anigsberg) (2020) are dedicated to the invisibility and after-effects of radioactivity. Produced by several authors, these books-as-library bring together multiple textual genres and forms of representation to explore the "radioactive afterlife", which not only indicates the horizon of survival after a nuclear catastrophe, but also the survival of images, given the impossibility of representing an invisible, immeasurable phenomenon. [ABSTRACT FROM AUTHOR]

Background: Diasporic Indigenous peoples of Mexico living in the United States continue to survive and reclaim their cultures despite multiple disruptions to identity formation resulting from systematic violence and cultural silencing enacted through white settler colonialism in the United States and Mexico. Honoring Indigenous survivance, the authors present a conceptual model of Indigenous identity healing and reformation that mirrors the dynamic qualities of water for Indigenous Mexican peoples living in the United States. Methods: The conceptual model arose from a ceremony-based, participatory, digital archiving project documenting Indigenous oral histories. The model is illustrated through case analysis of three Indigenous Mexican individuals living in the United States whose stories holistically represent the model's components. Results: The case narratives illustrate how Indigenous Mexican identities are (re)formed by moving through the model components of Rift (disconnection from land, culture, and community), Longing (yearning to find what was lost), Reconnecting (reclaiming cultural practices), and Affirmation (strengthening of identity through community), via Reflection (memory work which propels movement through each stage). Conclusions: Findings suggest that identities can be (re)formed through reclaiming cultural practices and reconnecting with the community. This conceptual model may be useful for further understanding Indigenous Latinx identity development and healing. [ABSTRACT FROM AUTHOR]

Between the late 1970s and 1990s, many indigenous Lisu people in the Nu River Valley, an Eastern Himalayan region of China bordering Myanmar and Tibet, underwent what they referred to as "doing medicine"—abortions, vasectomies, and tubal ligations—as part of China's Birth Planning Policy. Lisu, who endured these procedures, struggle with strength loss, nervousness, and pain. Government discourses diminish the Lisu experience, arguing that the policy was lenient toward them. Lisu themselves are reticent to share their experiences but have devised new practices to care for those affected. Drawing on long‐term ethnographic fieldwork, I argue that these chronic illnesses and accompanying care practices constitute everyday forms of remembering through which Lisu give shape to their experiences of cultural loss under Chinese colonization while generating new social relationships. This analysis sheds light on Indigenous experiences of birth planning in China with broader implications for understanding the bureaucratic violence of medicine. [ABSTRACT FROM AUTHOR]

I explore by way of a thought experiment the temporality of waterways in the context of restorative art interventions. As a substance that moves and gives form, and as a medium that retains and discharges, connects and divides, water that flows can make tangible the experiential flow of return and anticipation. Arguably, this bi‐directional structuring of time is pivotal to transformative and reparative action. If restoration means 'going back' to memories of ecologies and places, it does so with a generative thrust forward. This is the life‐enabling orientation of recuperation that I discern connects diverse phenomenological concepts: Deborah Bird Rose's 'multispecies knots of ethical time', the idea of 'afterness' as developed by Gerhard Richter, Gaston Bachelard's 'rhythmic time', and Gerald Vizenor's 'survivance'. I bring these concepts to: (a) artistic water restoration projects that make imaginable, palpable, and real sustainable human‐water relationships, with a focus on the public works in Sydney by Turpin + Crawford Studio; (b) perspectives on water and time that Australian Indigenous thinkers have shared during my ethnographic research; and (c) the re‐naturalization of a river in Germany's postindustrial Ruhr region. I propose that thinking with water ethically and recognizing its temporal diversity opens up perspectives on the deindustrialisation of rivers and other bodies of water. [ABSTRACT FROM AUTHOR]

The author examines how Latinx migrant and seasonal farmworkers (MSFW) engaged in survivance, active presence and resistance, in transition from K-12 schools to a High School Equivalency Program (HEP). Ethnographic methods were used to understand the educational experiences of Latinx students from MSFW backgrounds while pursuing a General Educational Development degree (GED) in a Midwest HEP program. Findings illustrate how K-12 schools produced inequities for MSFW students to pursue a GED as a form of survivance. This study reframes the deficit discourse surrounding MSFW's departure from K-12 schools to one focused on agency and collective survivance. [ABSTRACT FROM AUTHOR]

Within the multi-tones of blue that dress the waters of the Pacific Ocean lies Guåhan, the southernmost and largest island in the Mariånas archipelago. Guåhan and the other fourteen islands that make up this crescent chain are the collective ancestral homelands of the Indigenous Chamorus. Within Western hegemony, stories about Guåhan and Chamorus are inextricably rooted in a deeply colonial past and present. What began as Spanish “discovery” in 1521 turned into three-hundred years of theft of native land and livelihood. What began as Japanese “occupation” in 1941 turned into three years of unjustified violence and death of thousands of Chamorus. What began (and remains) as the facade of American “liberation” during World War II resulted in the division of the Mariåna Islands into the territorial and commonwealth statuses of Guåhan and the Northern Mariåna Islands, respectively—euphemisms for what can be concisely defined as white settler colonialism of Indigenous lands. These colonial histories remain reminiscent in the daily lived experiences of Chamorus, which is most evident when looking at American militarization of Guåhan. For instance, the United States military possesses nearly a third of the island, which includes natural resources and ancestral villages that are inaccessible to the Indigenous community. Chamorus, per capita, are the largest group of recruits enlisted into the American military, but as residents of an overseas colony, they are unable to vote in the presidential election for their commander-in-chief. This is just to name a few, but these facts alone paint a picture of how the status quo of white settler colonialism has been especially understood as a strictly militaristic event. My research does not seek to condemn or disregard this understanding; rather, it works to create a more holistic image of white settler colonialism within the context of Chamoru culture in Guåhan outside the hypervisibility of militarism, which I analyze at the site of the fiesta. By using the fiesta, a revered celebration in Chamoru culture, as the optic, I explore how its constituent parts partake in the ongoing vanishment of Chamoru indigeneity and perpetuates white settler colonial remnants. Most importantly, I look at how contemporary Chamorus have reclaimed the fiesta as a space of survivance.

This article describes Sāmoan-Australian artist Angela Tiatia’s performance video Lick (2015) as an act of Pacific Islander survivance. Recorded in and with the coastal waters of Tuvalu, the work emphasizes a direct and responsive encounter with the Pacific Ocean. The video’s intentional emphasis on Tiatia’s malu, a tattoo specific to Sāmoan women, and her choregraphed leg and hand gestures of balance represent a powerful visual proclamation of Tiatia’s Oceanic feminist relationship with the ocean. Her performance is an important challenge to the exotifying impulses of environmental documentaries and mainstream media that often represent Pacific Islanders as passive victims of sea level rise. In the context of current decolonizing performance literature and practices in Oceania, Lick is read as a strategic hydrochoreography—an embodied art practice that expresses the lively interconnection of body-ocean rhythms needed to sustain Indigenous futures.

In this article I explore the significance of ancestral homelands to Blackfeet identity. Through the analysis of Blackfeet stories and our historical and on-going fight for land sovereignty I examine the entanglements of settler colonial formations and ideologies within Indigenous communities without reinforcing a problematic "plight of the Indian" logic. While the information presented here may contain some elements of pain, the focus centers on pushing beyond a theory of survivance to a theory of thrivance, emphasizing an understanding of our own Blackfeet ways-of-knowing and practices. A thrivance focus is important as it moves beyond a statement of survival to a statement of "we are here, we are productive, and we continue to thrive and contribute to today's world." In addition, thrivance accentuates the importance of ancestral homelands and traditional practices to healing and a positive sense of Indigenous identity and dignity. This emphasis on Blackfeet identity contributes to Native American studies, ethnic studies, and settler colonial studies; but most importantly it offers the hope of understanding through reintroducing a positive Indigenous identity, thus encouraging more balanced and harmonious communities. [ABSTRACT FROM AUTHOR]

There is a distinct conceptualization of the problematic of resilience emerging from cultural narratives and ontologies/epistemologies in considering the possibility of surviving in our precarious present and uncertain futures. This article engages with the distinct narratives of Frafra and Akan Indigenous people for whom the narrative of storytelling is consciously and explicitly at the center of their culture-specific processes of resilience, including those deriving from building climate resilience and environmental adaptation. This article probes the important implications that a better understanding of narratives of resilience may have for the possibility of surviving in our precarious present and uncertain futures. It is suggested that Indigenous narratives of resilience, such as those represented in active Frafra and Akan traditions and ontologies/epistemologies highlight the relevance of bearing in mind cultural specificity for advancing the theorizing on resilience, and what thinking with, and through hegemonic resilience paradigms may entail. I conclude by making a strong case for the potential of cultural narratives to subvert and problematize resilience to reimagine alternative resilient ways of being and knowing in the world, while also touching upon some implications for inter-disciplinarity, trans-disciplinarity, and multi-disciplinarity. [ABSTRACT FROM AUTHOR]

This article draws a parallel between Zitkala-Ša's Atlantic Monthly trilogy and Elizabeth Cook-Lynn's Aurelia trilogy to demonstrate the methods of placemaking and ecological description that continue an oral narrative tradition, preserving placemarkers in land narrative and demonstrating Dakota methods of survivance and resistance to settler colonial ideology. An ecocritical consideration of Native relationships to placemaking paired with Gerald Vizenor's theories of ironic subversion demonstrates an active landscape essential to the maintenance of Dakota modes of signification and the use of narrative as a decolonial tool. Both authors use the oral tradition (as defined by Waziyatawin, formerly Angela Wilson) to demonstrate the importance of memory and preservation of Oceti Sakowin discourse, drawing on natural imagery of rivers to refer to birth and creation. By demonstrating the power of narrative as a tool for decolonization and resistance, this article underscores the continued importance of preserving oral traditions as a model for preserving Dakota epistemology. [ABSTRACT FROM AUTHOR]

This paper analyses the afterlives of the likulau (clouded leopard), through its spiritual presence and material traces among the indigenous Paiwan people of Taiwan. Despite having been locally extinct for over half a century, the clouded leopard still continues to inhabit the myths and imaginations of the local population. In traditional Paiwan culture, the clouded leopard held a special status, and its skin and teeth were used to make ritual clothes and adornments for the village chiefs. In this paper, I explore the significance of these likulau artefacts in contemporary Paiwan society. I also examine how the Paiwan's interactions with and the cultural significance of these objects have evolved in connection with environmental changes and social transformations of Paiwan society. As embodied in these material traces, the clouded leopard is both absent and present, extinct and alive. I explore this spectral presence via the concept of survivance (Didi-Huberman), examining how the ambiguous persistence of the clouded leopard relates to the resilience of traditional Paiwan culture. [ABSTRACT FROM AUTHOR]

Copyright of Psycho-Oncologie is the property of PiscoMed Publishing 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.)

Indigenous youth are actors of change in their communities, providing new perspectives on decolonization, unity, and cultural resurgence within the spaces they occupy. In this article, we report on a collaborative study that examined the many layers of Indigenous youth voices. With an organization that represents First Nations youth in Quebec, we conducted an Indigenous mixed methods study combining key informant interviews, a survey, and online group conversations. Four defining characteristics of Indigenous youth voices came to light: (a) hopeful and passionate, yet restricted; (b) disregarded in formal political structures that are unwelcoming and resistant to change; (c) strong with possibilities; and (d) inherently embedded in the collective. These characteristics highlight the vibrancy of Indigenous youth voices as they seek to generate forms of expression that reflect their realities, knowledges, and fluid identities. Our research points to the inadequacy of conventional politics and perspectives that emphasize the individual and the need for promoting alternative and intersectional modes of expression that provide meaningful and influential supports and spaces. These manifestations of youth survivance underscore pathways of resurgence that are culturally rooted. In these decolonial practices, young people seek to embrace these complexities and reclaim who they are. [ABSTRACT FROM AUTHOR]

Racism, sexism and gendered violence disadvantage Indigenous Papuan women, yet government responses often focus on individual interventions like 'raising awareness' or training. In this article, we build on efforts to challenge these narratives about women's vulnerabilities. We draw on life history interviews with older Papuan women in Jayapura to rethink vulnerabilities and everyday struggles in the context of structural inequalities. We interpret their stories as forms of 'survivance' and argue that contrary to dominant perspectives, Papuan women are not economic novices or passive victims. Rather, opportunities have narrowed over time, and women's long history of activity, strategy, persistence and resistance has largely been forgotten. Women's life histories shed light on urban colonialism and Indigenous survivance in Jayapura since the 1940s, when Jayapura was still a Dutch colonial capital and not yet an Indonesian frontier. In a time dominated by concerns about Papuan demise, their experiences are provocative for rethinking vulnerabilities. [ABSTRACT FROM AUTHOR]

In 2016, a historically large gathering of Indigenous peoples, tribal nations, and allies took place at the Standing Rock reservation, North Dakota, in response to the proposed construction of the Dakota Access Pipeline (DAPL). Under the assertion of Mni Wičoni (Water Is Life), a social movement emerged with the purpose of protecting clean drinking water and Indigenous lands. Drawing on Gerald Vizenor’s theoretical framework that emphasizes storytelling and active presence over settler resistance, this study argues that Indigenous water protectors’ collective action in the movement, as well as their stories and remembrance of Standing Rock, are acts of survivance, in which they are able to denounce othering and challenge the colonizer’s gaze. While water is often described as a first medicine by Indigenous peoples, the water protectors’ stories in this essay suggest that the movement itself represented another remedy as well. Specifically, this movement represents a pivotal moment of cultural revitalization and community across what participants refer to as “Indian country,” in which individuals are able to engage in large scale grassroots decolonizing praxis rooted in spirituality and ceremony, and suspend genocidal traps of victimary that they have long battled.

First Nations people in Canada have demonstrated and continue to demonstrate persistent and resilient cultural, linguistic, and traditional endurance: survivance. The devastation resulting from centuries of health pandemics such as smallpox, influenza, cholera, tuberculosis, measles, and scarlet fever reinforce the ongoing resilience of First Nations people, cultures, and traditions in Canada. Despite the history of pandemic-related trauma and a myriad of social, political, environmental, and health challenges, as well as the added burden that COVID-19 is placing on the healthcare system in Canada, First Nations’ organizations and leadership are enacting their inherent rights to sovereignty and governance. While First Nations are bracing for the expected negative impacts of COVID-19, they are doing so in ways that respect and honor their histories, cultures, languages, and traditions. First Nations are acting to protect some of the most vulnerable people in their communities including elders, knowledge keepers, and storytellers who carry with them irreplaceable traditional and cultural knowledges.

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.

This paper analyses the afterlives of the likulau (clouded leopard), through its spiritual presence and material traces among the indigenous Paiwan people of Taiwan. Despite having been locally extinct for over half a century, the clouded leopard still continues to inhabit the myths and imaginations of the local population. In traditional Paiwan culture, the clouded leopard held a special status, and its skin and teeth were used to make ritual clothes and adornments for the village chiefs. In this paper, I explore the significance of these likulau artefacts in contemporary Paiwan society. I also examine how the Paiwan’s interactions with and the cultural significance of these objects have evolved in connection with environmental changes and social transformations of Paiwan society. As embodied in these material traces, the clouded leopard is both absent and present, extinct and alive. I explore this spectral presence via the concept of survivance (Didi-Huberman), examining how the ambiguous persistence of the clouded leopard relates to the resilience of traditional Paiwan culture.

The Late Holocene Dry Period (LHDP) was a one-plus millennial megadrought (3100-1800 cal BP) that delivered challenges and windfalls to Indigenous communities of the central Great Basin (United States). New pollen and sedimentation rate studies, combined with existing tree-ring data, submerged stump ages, and lake-level evidence, demonstrate that the LHDP was the driest Great Basin climate within the last 6,000 years--more extreme than the well-known Medieval Climatic Anomaly. New evidence reported here documents that most Great Basin archaeological sites south of 40° N latitude were abandoned during the long dry phase of the LHDP (3100-2200 cal BP), sometimes reoccupied during a wet interval (2200-2000 cal BP), and abandoned again during the most extreme drought (2000-1800 cal BP). Even in the face of epic drought, this is a story of remarkable survivance by some people who adjusted to their drought-stricken landscape where they had lived for millennia. Some moved on, but other resilient foragers refused to abandon their homeland, taking advantage of glacier-fed mountain springs with cooler alpine temperatures and greater moisture retention at high altitude, a result of early Neoglaciation conditions across many Great Basin ranges, despite epic drought conditions in the lowlands. [ABSTRACT FROM AUTHOR]

This essay approaches current anxieties about climate catastrophe by differentiating between a philosophy of the end and a social theory of settler late liberalism that is situated after the end. In order to suggest such a social theory, I begin with two examples of moods and dispositions cultivated in my birth family and among my Karrabing colleagues. Instead of what moods should be fostered at the end—optimism, hope, panic, anxiety, despair—I ask what moods and dispositions have been cultivated in spaces long living after the end? I outline some resonances and differences between these two worlds, both of which sat within a cascade of violent endings, in order to turn to the question of whether optimism should characterize our approach at the end—or to the end? Across my discussion I differentiate between affects and moods on the one hand and dispositions and dispositifs on other hand. I conclude by asking why affects and dispositions become the question in the shadow of the end. As s social thought and commentary piece, I am taking liberties in terms of the depth with which I'll pursue all and any of this—instead I hope merely to open up some new directions. [ABSTRACT FROM AUTHOR]

In Australia, Aboriginal and Torres Strait Islander peoples have a long history of involvement in Western sports. Many of these physical activities emanated originally from Britain, Europe, and the United States of America, and some were distinctly Australian. In order to understand this involvement, the concept of sporting literacy is introduced as a way to capture their motivations, the decision-making processes involved, the attenuated agency they possessed, and how sport was a forum for resistance used by Aboriginal and Torres Strait Islander peoples to mitigate the power imbalances of settler colonialism. Four examples are examined – written correspondence about sporting opportunities, a strike by Aboriginal footballers, the sport of marching girls, and a rugby league competition organized by Aboriginal people. These case studies are analyzed and understood as what Anishinaabe cultural theorist Gerald Vizenor describes as survivance stories. [ABSTRACT FROM AUTHOR]

Archaeologists increasingly use Gerald Vizenor's concept of survivance in research on colonial‐era Indigenous histories. However, these studies tend to situate survivance within the realm of archaeological interpretation, with less attention paid to the concept's broader intellectual tradition or implications for archaeological practice. In this article, we argue that deeper engagement with survivance scholarship stands to alter the process and product of materials‐based Indigenous histories. We discuss four definitions of survivance—as histories of struggle and success, as practice, as situated response to settler colonialism, and as storytelling—highlighting how the concept may reframe or expand existing archaeologies of colonialism. We conclude with a case study drawn from our work with the Confederated Tribes of Grand Ronde. It traces the creative reexpression of historic foodways within the Grand Ronde community during the nineteenth and early twentieth centuries in northwestern Oregon. Archaeologies of survivance have the potential to reposition archaeologists and their Indigenous research partners as listeners to the survivance stories composed, lived, and told by historic Indigenous communities. [ABSTRACT FROM AUTHOR]

The authors enter this conversation on equity, inclusion, and belonging in early care and education with abolition and ethnic studies as necessary standpoints that must be embodied to build what the world can and should be for its youngest inhabitants. Early care and education systems have been marked by damaging practices, pathologizing portrayals, and carceral pedagogies, which demand radical reimagining. The authors offer this writing as a collective—of early childhood educators, motherscholars, and community workers—realizing that there is more expertise and possibilities for change from the collective than any one person alone. This article shares how ethnic studies and abolition gave the authors the language and concepts to put their dreams of humanizing learning experiences for young children into action. They describe key concepts and examples of how abolition and ethnic studies can serve as methodological frameworks to attend to the survivance of young children and communities of color. [ABSTRACT FROM AUTHOR]

This article studies the cultural and historical critiques that the 2019 graphic novel Ghost River issues toward the dominant narrative and documentation of two colonial massacres of Conestoga Native Americans in 1763 Pennsylvania. The analysis pays close attention to the form and function of the graphic novel—a valuable and unique vehicle for cultural expression and historical revision. A particular focus is Ghost River's engagement with concepts of the archive: archival bias, archival access, archival inclusion and exclusion, and the lifecycles of archival documents. In these ways, the article illuminates the ability of the graphic novel to connect the distant past with ongoing cultural issues by reassessing, revising, and revitalizing culturally important archival documents that have long been at rest. Ultimately, this essay illustrates that, through its form, content, and intermediality—all of which individually and collectively manifest concepts of survivance, rhetorical sovereignty, and medial and archival authority—Ghost River revises the historical narrative and extant archival record of North American history and culture. [ABSTRACT FROM AUTHOR]

Anthropological discussions of difference entail the question of how alterity persists—how counterhegemonic projects are sustained. This article examines Native Hawaiian media practices that subvert hegemonic imaginaries of Hawaiʻi as paradise, critiquing the political cosmology of liberalist settler colonialism, while also maintaining Indigenous alternatives of being in the world. While Indigenous peoples are indeed constituted by capital and settler relations, how does a measure of the alterity of subjects and their worlds endure—resisting commensuration amid entanglement? By examining the stories of a number of contemporary Native Hawaiian filmmakers, their works, and collaborative projects, this article argues that the maintenance of difference be read through sovereignty, and that modes of "endurance," "resurgence," or "survivance" emerge from Indigenous understandings of genealogical being and its capacity to make and sustain persons and worlds. In examining the question of how different subjects and their worlds endure, the grounds for persistence are an important part of the social picture. [ABSTRACT FROM AUTHOR]

In the eight sections of her 2008 book-length poem Zong!, Afro-Canadian poet NourbeSe Philip breaks apart the representational, colonialist, and objectifying language of an archived insurance document, repurposes it, and transforms it into poetry that establishes new methods of reading that resist the semantic logic of slavery's necropolitical archive. While many critics focus on the de(con)structive nature of Philip's response to the murder of 133 enslaved persons at sea, I assert that Zong! is ultimately an antinomian text of recovery and reconstruction by virtue of her inclusion of multiple Indigenous African tongues. In doing so, I turn to Tiffany Lethabo King's exploration of the "shoal"—a liminal spot of convergence between the sea and land that connects the Black Atlantic to Indigenous violence—to establish that Zong! is more than a text of the Black Atlantic. Through the inclusion of thirteen Afro-Indigenous languages, I argue that Philip creates a convergence between the Black Atlantic and Indigeneity, in a new Afro-Indigenous shoal. This expands King's shoal to the shores of Africa, demonstrating that these multiethnic convergences exceed an Americanist approach. [ABSTRACT FROM AUTHOR]

This short essay reflects on the meanings, use, and misuse of the term survivance. A key concept in Native American and Indigenous Studies, survivance offers methodological possibilities as well for researchers working in early American history but the term needs to be approached with care. [ABSTRACT FROM AUTHOR]

The contributors to the Forum "What's in a Name?" draw our attention to grammars of power. Words labeling race, ethnicity, gender, and ability assume distinct valences in the guise of pronouns, adjectives, and nouns, plurals and singulars, active and passive constructions. [ABSTRACT FROM AUTHOR]

In the best-selling and award-winning novel The Round House (2012), Louise Erdrich strategically uses the suspense novel genre to engage a wide audience to the sexual violence Native women face in the United States, including the jurisdictional maze those living on reservations experience when seeking justice. Through a close textual analysis (both format and content narrative features), I examine how the novel demonstrates Gerald Vizenor’s theory of survivance. Specifically, how Erdrich’s maneuvering within the suspense genre, by both adhering to certain tropes but also subverting the form by weaving Ojibwe storytelling to indigenize the text, demonstrates survivance and participates in consciousness-raising by exposing readers to the issues facing Native peoples. [ABSTRACT FROM AUTHOR]

Background: Diasporic Indigenous peoples of Mexico living in the United States continue to survive and reclaim their cultures despite multiple disruptions to identity formation resulting from systematic violence and cultural silencing enacted through white settler colonialism in the United States and Mexico. Honoring Indigenous survivance, the authors present a conceptual model of Indigenous identity healing and reformation that mirrors the dynamic qualities of water for Indigenous Mexican peoples living in the United States. Methods: The conceptual model arose from a ceremony-based, participatory, digital archiving project documenting Indigenous oral histories. The model is illustrated through case analysis of three Indigenous Mexican individuals living in the United States whose stories holistically represent the model’s components. Results: The case narratives illustrate how Indigenous Mexican identities are (re)formed by moving through the model components of Rift (disconnection from land, culture, and community), Longing (yearning to find what was lost), Reconnecting (reclaiming cultural practices), and Affirmation (strengthening of identity through community), via Reflection (memory work which propels movement through each stage). Conclusions: Findings suggest that identities can be (re)formed through reclaiming cultural practices and reconnecting with the community. This conceptual model may be useful for further understanding Indigenous Latinx identity development and healing.

Logical Horses: Or Several Historical, Aesthetic, Allegorical, and Mythical Vignettes is a multi-tiered essay that weaves historical accounts in relation to storytelling, science fiction, and visual culture. The various methodologies detail instances of categorization within aesthetic discourse while also narrating absence––how exclusion/inclusion as polarities create conflicting histories. The essay jumps historical time periods––a problem I attempt to navigate by focusing on particular instances and cases that relate together the "cacophony" of history, time and aesthetics (using the concept of "cacophony" in line with Jodi Byrd’s argumentation in The Transit of Empire). The essay was edited by 6 participants and colleagues, in order to treat their art, writing and work as integral to the narratives established for the service of my writing. The essay begins with a vignette on the Jonathan Swift’s Gulliver’s Travels, establishing a thread regarding cultural and social othering as a broader social issue, continued later in the essay specific to artistic aesthetics. Other vignettes detail structures, such as Marxist thought, the history of Western ideas like the Great Chain of Being and institutions such as the College Art Association––analyzed as participants that promote certain artists over others as hierarchicalized authentic producers of art and culture, alternately falling into dangerous territories of exotification when including subjectivities previously excluded from the canon. Systems of connoisseurship and validation (Sally Price), deference and preference within how language is a tool for "doing it right" or "wrong" (Joanna Russ), and "Liquid Blackness" (a research collective and a term used by Black Studies scholars), are themes throughout the essay that address particular artists within and aside from the canon. Additionally interspersed throughout the essay is a speculative science fiction narrative, a story that unfolds under an alternative planetary setting, where resistances to dominant cultural paradigms are taking place. The aim of this essay is to, following Byrd’s idea of "cacophony," place instances next to each other so that the tensions of the narratives might trouble the stability of monolithic canonical histories, and seek hybridity as a methodology (though admittedly troubled as well)––what Byrd describes as "opening doors," on the complex issues relevant to how colonialism, cultural othering and aesthetics are interwoven.

The COVID‐19 pandemic has resulted in tremendous educational and health impacts for Indigenous peoples and communities. Yet, little is known about the impacts of the pandemic on Indigenous nursing students in Canada. Guided by an Indigenous conceptual framework and a qualitative sharing circle methodology, the interconnected personal, academic, and community impacts of the pandemic were explored with Indigenous nursing students (n = 17). Overall, the pandemic exacerbated and compounded prior traumas Indigenous students and communities have experienced across generations on Turtle Island. Participants suffered worsening psychological distress and significant losses during the pandemic, especially losses in learning and cultural safety. However, the pandemic also revealed silver linings including: the benefits of online learning; and demonstrations of posttraumatic growth, survivance, and community strength. These findings are relevant to informing culturally safe and trauma‐informed strategies, policies, administrators, and educators in schools of nursing. [ABSTRACT FROM AUTHOR]

This essay, "Language, Water, and Dance," offers a meditation on pandemic time by engaging with Native American histories in relation to Indigenous epistemologies and theories as well as recent events. Looking to Winter Counts and science fiction by Indigenous authors, this meditation suggests that how we think of time and reality are intimately linked to settler colonialism in the United States. The creative form of the essay mirrors the ways in which Indigenous writers and theorists describe time as a spiral rather than a linear progression of lived experience. Relationality and Dakotaness are at the center of the essay's stories of activism, performance, and survival. A discussion of the "Native slipstream" connects science fiction to the work of water protectors and the NoDAPL movement. The recordings of events through Winter Counts demonstrate how memory and history are collectively shared processes that were also linked to colonial pressures to assimilate Indigenous peoples living in the Plains during the late nineteenth and early twentieth century, further suggesting that the first pandemic to impact Indian Country was a colonial one. Concluding with a brief reading from Cherie Dimaline's young-adult novel, The Marrow Thieves , suggests that as long as we can dream there is still hope for the world where being a good relative is at the center. [ABSTRACT FROM AUTHOR]

Programs of forced settlement and assimilation during the Reservation or Resettlement period disrupted many aspects of Niitsilapi lifeways. At the same time, however, they also strengthened the identity of the Blackfoot people as they resisted absorption into Euro-American culture. This persistence is seen in the continued use of and adoration for horses. While many elements of nomadic life were taken away in the late nineteenth and early twentieth centuries, there emerged a new Niitsitapi horse culture adapted for settled life. Through consultation with tribal elders and traditional horsemen and -women, this article explores the continued investment in horsemanship by the Niilsitapi people in the US and Canada. [ABSTRACT FROM AUTHOR]

Language transmission, and language survivance, are bound up with social organization, territoriality, and the movement of people through social space, through marriage, fosterage, or productive economy. Critical among these are the relationships that speakers have to their lands, which vary considerably across regions. Contact among Indigenous languages in the Central Andes and the Western Amazon is often invisible to linguists and anthropologists but it is a living reality, one which will shape the future of the languages, and with it the future of Indigenous South Americans. [ABSTRACT FROM AUTHOR]

This article explores diasporic dimensions of Indigenous experiences and narratives on Turtle Island, by looking at the Indigenous speculative fiction novels The Back of the Turtle (2014) by Thomas King, The Marrow Thieves (2017) by Cherie Dimaline, and The Moon of the Crusted Snow (2018) by Waubgeshig Rice. The three evoke (post)apocalyptic or dystopic futures involving environmental crises and destruction. As Indigenous peoples have historically witnessed and experienced Apocalypse with colonization, both in the past and the present, speculative fiction provides fertile narrative ground to work with and through those legacies of devastation. I particularly focus on how these novels offer accounts of different forms of mobility that may be defined as diasporic. Often prompted by settler use and abuse of the land, and even the exploitation of Indigenous peoples as resource, the displacements and movements recorded in these stories trace routes of both oppression and resistance. These diasporas have fundamental political and historical significance, in that they highlight connections between past acts of colonialization and the violence of present‐day neoliberal capitalist practices. Simultaneously, speculating with estrangement in the form of the supernatural, apocalyptic or dystopic, serves as a mechanism to delineate decolonial stories of presence and survivance. These stories, while constantly referring to the past, also include motion towards possible better futures, countering Western notions of Indigenous peoples as static and futureless. [ABSTRACT FROM AUTHOR]