The problem of empowerment: the social ecologies of indigenous youth leadership

2021 ◽  
pp. 1-18
Author(s):  
Lucas Walsh ◽  
Rosalyn Black
2020 ◽  
Vol 7 (13) ◽  
Author(s):  
Alejandro Mira

Insertar una perspectiva sociocultural sobre las juventudes indígenas contemporáneas en el campo de relaciones entre juventud, escuela y socialización, permite establecer nuevas vetas de análisis para comprender cuál es el vínculo que se teje entre la expansión aún activa de sistemas en educación superior en regiones históricamente relegadas de esta infraestructura escolar en México, y la producción social y cultural de nuevas y diferenciadas formas de ser joven indígena. Partiendo del reconocimiento de que al día de hoy las llamadas nuevas ruralidades están experimentando un proceso de desvinculación paulatina de las estructuras sociales del mundo agrario y tradicional, y se perfilan como una generación culturalmente más próxima a las prácticas sociales de las juventudes urbanas, el presente trabajo analiza las interacciones que mantiene la juventud otomí o ñöñho de San Ildefonso Tultepec en Querétaro, frente a una de la de las instituciones de mayor perdurabilidad histórica en la construcción de las identidades juveniles: la escuela. Específicamente se explora a partir de datos etnográficos, cómo la entrada de la educación superior de corte intercultural a esta zona indígena en Querétaro, contribuye a extender y dinamizar los atributos juveniles de este sector de la población ñöñho a partir de su condición estudiantil, al otorgarles nuevas cuotas de organización del tiempo individual - que postergan sus compromisos laborales y familiares -, oportunidades de construir nuevos lazos afectivos juveniles dentro y fuera del espacio comunitario, de ampliar sus gustos y capitales culturales, y de constituirse como un profesionista emergente con perspectivas diferenciales sobre su entorno comunitario.EXTENSION AND NEW DINAMICS OF THE YOUTH CONDITION IN THE ÑÖÑHO OF SAN ILDEFONSO TULTEPEC: links of indigenous youth to intercultural higher education in Mexico  ABSTRACTInserting a sociocultural perspective on contemporary indigenous youth in the field of youth relations, school and socialization, allows to establish new veins of analysis to understand the link that is woven between the still active expansion of systems in higher education in historically relegated regions of this school infrastructure in Mexico, and the social and cultural production of new and differentiated ways of being indigenous young. Based on the recognition that to this day the so-called new ruralities are experiencing a process of gradual disengagement from the social structures of the agrarian and traditional world, and are emerging as a generation culturally closer to the social practices of urban youth, this work analyzes the interactions maintained by the otomí o ñöñho youth of San Ildefonso Tultepec in Querétaro, compared to one of the institutions with the greatest historical durability in the construction of youth identities: the school.Specifically it is explored from ethnographic data, how the entry of intercultural higher education to this indigenous area in Querétaro, contributes to extend and energize the youth attributes of this sector of the ñöñho population based on their student status, by granting them new quotas of organization of individual time -that defer their work and family commitments- , opportunities to build new youthful affective bonds within and outside the community space, to expand their social tastes and cultural capitals, and to establish themselves as an emerging professional with differential perspectives on their community environment.KeyWords: Youth condition. Indigenous young. Intercultural higher education. New rurality. Otomíes.


Reckoning ◽  
2020 ◽  
pp. 51-79
Author(s):  
Candis Callison ◽  
Mary Lynn Young

Social media has shifted the terrain for journalism, and offers platforms for counter-narratives, alternative views, and broader expertise. In Chapter 2, we focus on the social media response in three specific cases: (1) two separate trials for the murders of two Indigenous youth, Colten Boushie and Tina Fontaine, in central Canada, in which the two white men accused in their homicides were acquitted within a month of each other in early 2018; (2) the 2015 civil trial and discrimination case brought by Ellen Pao, a Silicon Valley venture capitalist, who was forced out of her job; (3) a 2016 #MeToo related moment in which writer Kelly Oxford asked women to share their stories through #notokay. In all three cases, we find a “battle for the story” that plays out in a range of ways from a refusal to participate, to talking back and resisting journalism’s habit of “hoarding the mic.”


2019 ◽  
pp. 187
Author(s):  
Alberto Farías Ochoa

El presente artículo tiene el propósito de reportar, a través de una investigación etnográfica, la situación actual de algunos jóvenes indígenas migrantes del pueblo purépecha de México, los cuales han crecido toda su corta vida en el seno de una familia de tipo indocumentada en Estados Unidos y quienes, por condiciones políticas y laborales, han debido regresar, junto a sus familias, a instalarse en su comunidad purépecha de origen. Se hace énfasis en la condición de los jóvenes, específicamente los involucrados con el Programa DACA, debido a que son ellos los que se reconocen más vulnerables al regresar a su comunidad indígena, y es que las condiciones estructurales de una sociedad que no ha dispuesto las oportunidades necesarias para su reincorporación como repatriados, generan en ellos tendencias a la segregación espacial e institucional en su propio país. En este trabajo se hace también un señalamiento a la falta de efectividad en las estrategias del Estado mexicano y de sus instituciones para la reintegración social de los jóvenes migrantes purépechas que, por diferentes circunstancias, han dejado la Unión Americana y han regresado a su país de origen. Ethnographic looks and citizenship representations in migrant indigenouspurépechas youth in MexicoAbstractThis article is aimed at reporting through ethnographic research, the current situation of some young indigenous migrants of Purepecha People in Mexico. They have grown all their short life within an undocumented family  in the United States and – for political and labor conditions – they have had to return, together with their families, to settle in their Purépecha community of origin. Emphasis is placed on their conditions, specifically for those involved in the DACA Program, because they recognize themselves as the most vulnerable when returning to their indigenous community, and that is the structural conditions of a society that does not have opportunities for their reintegration, as returnees, generating in them a tendency to spatial and institutional segregation in their own country. In this paper, we also show the ineffectiveness of strategies from the Mexican State, and its institutions, for the social reintegration of Purepecha young migrants who, for different reasons, have left the American Union to return to their country of origin.Keywords: Ethnography and migrations, indigenous youth, citizenship andidentity. Olhares etnográficos e representações de cidadania em jovens indígenas, migrantes purépechas do MéxicoResumoO presente artigo tem o propósito de informar através de uma pesquisa etnográfica, a situação atual de alguns jovens indígenas migrantes do Povo Purépecha do México, os quais têm crescido toda sua curta vida no seio de uma família de tipo indocumentada nos Estados Unidos, e por condições políticas e laborais têm tido que regressar, junto a suas famílias, a se instalarem em sua comunidade purépecha de origem. Põe-se ênfase na condição dos jovens, nomeadamente os envolvidos no Programa DACA, devido a que são eles os que se reconhecem mais vulneráveis ao regressarem a sua comunidade indígena, e sé que as condições estruturais de uma sociedade que não tem oferecido as oportunidades necessárias para sua reincorporação, como repatriados, geram neles tendências à segregação espacial e institucional no seu próprio país. Neste trabalho faz-se também uma indicação à falta de efetividade nas estratégias do Estado Mexicano, e de suas instituições, para a reintegração social dos jovens migrantes purépechas que por diferentes circunstâncias têm deixado a União Americana e têm regressado a seu país de origem.Palavras-chave: etnografia e migrações, jovens indígenas, cidadania e identidade.


Somatechnics ◽  
2011 ◽  
Vol 1 (1) ◽  
pp. 30-47 ◽  
Author(s):  
Kerry Carrington

This paper explores the genealogies of bio-power that cut across punitive state interventions aimed at regulating or normalising several distinctive ‘problem’ or ‘suspect’ deviant populations, such as state wards, non-lawful citizens and Indigenous youth. It begins by making some general comments about the theoretical approach to bio-power taken in this paper. It then outlines the distinctive features of bio-power in Australia and how these intersected with the emergence of penal welfarism to govern the unruly, unchaste, unlawful, and the primitive. The paper draws on three examples to illustrate the argument – the gargantuan criminalisation rates of Aboriginal youth, the history of incarcerating state wards in state institutions, and the mandatory detention of unlawful non-citizens and their children. The construction of Indigenous people as a dangerous presence, alongside the construction of the unruly neglected children of the colony — the larrikin descendants of convicts as necessitating special regimes of internal controls and institutions, found a counterpart in the racial and other exclusionary criteria operating through immigration controls for much of the twentieth century. In each case the problem child or population was expelled from the social body through forms of bio-power, rationalised as strengthening, protecting or purifying the Australian population.


2018 ◽  
Vol 7 (1) ◽  
Author(s):  
John George Hansen ◽  
Chanda Corinne Hetzel

This article explores the experiences of addiction recovery among urban Indigenous and non-Indigenous youth who attended the Saskatoon Community Youth Arts Program (SCYAP). SCYAP is a community-based organization that provides creative ways for youth to express themselves through art, and is intended to address the social, economic, and educational needs of urban youth who are characterized as at-risk. SCYAP has functioned since 2001 in Saskatoon, Saskatchewan. Six Indigenous youth and four non-Indigenous youth were interviewed to explore how the processes of addiction recovery were understood and or experienced. The study postulates a theory of addiction recovery founded on Indigenous and non-Indigenous experiences, a sense of belonging, identity, values, art, and visualization. This study is qualitative in nature and explores the experiences of Indigenous and non-Indigenous youth in relation to addiction recovery. Research results show that Indigenous youth and non-Indigenous youth who use the services of SCYAP have meaningful insights into the ways in which they experience and understand addiction recovery.


2016 ◽  
Vol 11 (1) ◽  
pp. 135 ◽  
Author(s):  
Renee Monchalin ◽  
Sarah Flicker ◽  
Ciann Wilson ◽  
Tracey Prentice ◽  
Vanessa Oliver ◽  
...  

<p>Cultivating and supporting Indigenous peer youth leaders should be an important part of Canada’s response to HIV. This paper examines how a group of Indigenous youth leaders took up the notion of leadership in the context of HIV prevention. Taking Action II was a community-based participatory action research project.<strong> </strong>Eighteen Indigenous youth leaders from across Canada were invited to share narratives about their passion for HIV prevention through digital storytelling. One-on-one semi-structured interviews were conducted with participants after they developed their digital stories, and then again several months later. A thematic analysis of the interviews was conducted to identify major themes. Youth identified qualities of an Indigenous youth leader as being confident, trustworthy, willing to listen, humble, patient, dedicated, resilient, and healthy. A number of key examples and challenges of youth leadership were also discussed. In contrast to individualized mainstream ideals,<strong> </strong>Indigenous youth in our study viewed leadership as deeply connected to relationships with family, community, history, legacies, and communal health.<strong> </strong></p>


Author(s):  
I.M. Filippov ◽  

The author considers the process of activation of leadership potential, universal and branch features of formation of youth leaders. The role of external and internal factors in the construction of youth leadership environment is defined. The value aspects of the phenomenon of leadership are distinguished in the life style, subjective way of behavior, based on personal qualities, and in objective usefulness to the society, motivational principle, conditioned by the interrelation of personality and society. The author combines the social component of the axiological approach with the pedagogical one, with the educational process and believes leadership to be a condition of effective communication between the subject and the object of management.


2020 ◽  
Vol 27 (3) ◽  
pp. 501-529
Author(s):  
Ruslan Garipov

This article highlights the main conclusions of a recent study within the World Bank Group project that is based on April-May 2017 fieldwork and looks at the labour market integration of indigenous youth in the Republic of Karelia, northwest of Russia. The main purpose of the study is the better understanding of the social inclusion or exclusion of indigenous youth in the Republic of Karelia by examining their integration into the labour market in the short and long terms.


2021 ◽  
Vol 16 (2) ◽  
Author(s):  
Elizabeth Fast ◽  
Melanie Lefebvre ◽  
Christopher Reid ◽  
Wahsontiiostha Brooke Deer ◽  
Dakota Swiftwolfe ◽  
...  

Knowledge gathered about the impacts of land-based teachings on Indigenous youth is limited. Many Indigenous people and government commissions have pointed to targeted assimilation and land theft as central to historical and ongoing collective dissociation of Indigenous Peoples from their ways of being in relation with the land. It is thus paramount that Indigenous youth be given the opportunities to (re)connect with their cultures in safe, accessible spaces/places. Demonstrating the many ways learning from the land is beneficial for Indigenous youth, the Restoring Our Roots participatory action research project contributes to the knowledge base in this area to centre Indigeneity and reclaim our cultures by enacting Indigenous methodologies and pedagogies. An Indigenous youth advisory committee developed a four-day land-based retreat, held in July 2018, that focused on (re)connecting Indigenous youth to land-based teachings and ceremony. In interviews following the retreat, youth participants spoke about positive changes related to identity, belonging, well-being, and feeling free from violence in this space that engaged land-based teachings led by Elders, Knowledge Holders, and youth themselves. Some Indigenous youth who identify as Two-Spirit, non-binary, and/or LGBTQIA+ attended the retreat and shared how important it is to have safe spaces that are inclusive of diverse gender roles and identities. Restoring Our Roots created an inclusive community of support, sharing, and learning for Indigenous youth, extending into participants’ everyday lives in the city. This project has since grown into Land As Our Teacher, a five- year research project funded by the Social Sciences and Humanities Research Council of Canada, that explores benefits of land-based pedagogies for Indigenous youth.


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